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...echanical routine unless workers see the technical, intellectual, and social relationships involved in what they do, and engage in their work because of the motivation furnished by such perceptions. (=-=Dewey, 1916-=-, p. 85) Work is central to people’s lives. Nowhere, outside of the home, are the consequences flowing from shared activities and institutions more exigent or absorbing than at work. Because job-relat...

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...stingly, given Leonard’s implicit claim that managers are the main 1 3 5 7 9 11 13 15 17 19 21 23 25 27 29 31 33 35 37 39 JAMES W. MYERS AND FRED THOMPSON278 hindrance to knowledge creation (see also =-=Brown & Duguid, 1991-=-; Weick, 1991), professional schools are one place where Dewey’s ideas about education for democracy12 have seldom been influential (Shields, 1998, 2003). Our point is that social harmony cannot simpl...

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...rmal and hard-to-pin-down skills of crafts captured in the term ‘know-how’ [and a cognitive dimension that] reflects our image of reality (what is) and our vision for the future (what ought to be)’’ (=-=Nonaka & Takeuchi, 1996-=-, p. 8). In contrast, explicit knowledge is systematic: Explicit knowledge can be expressed in words and numbers, and easily communicated and shared in the form of hard data, scientific formula, codif...

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...ded to engage in effective argumentative exchange: shared cognitive models of practical reasoning and communication (Gaskins, 1992; Walton, 1994; Simons, 2001) and of social mechanisms and processes (=-=Hedstrom & Swedberg, 1996-=-; Tilly, 2000). The other, perhaps more controversial, conclusion we reach is that administrative argumentation/learning/knowledge creation is a social process and that administrative inquiry ought to...

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...’s implicit claim that managers are the main 1 3 5 7 9 11 13 15 17 19 21 23 25 27 29 31 33 35 37 39 JAMES W. MYERS AND FRED THOMPSON278 hindrance to knowledge creation (see also Brown & Duguid, 1991; =-=Weick, 1991-=-), professional schools are one place where Dewey’s ideas about education for democracy12 have seldom been influential (Shields, 1998, 2003). Our point is that social harmony cannot simply be assumed....

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...N278 hindrance to knowledge creation (see also Brown & Duguid, 1991; Weick, 1991), professional schools are one place where Dewey’s ideas about education for democracy12 have seldom been influential (=-=Shields, 1998-=-, 2003). Our point is that social harmony cannot simply be assumed. Dewey’s pragmatism understates the pervasiveness of conflict, a problem it shares with approaches to administrative inquiry like Non...

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... encourage the accumulation of knowledge as a legitimate undertaking and one for which they are responsible ... [S]uch leaders [try] to foster an atmosphere in which a thousand flowers could bloom’’ (=-=Leonard, 1998-=-, p. 116). They further understand that people who are knowingly engaged in building core technological capabilities are curious: they are information seekers ... The only fundamentally important skil...

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...-face problem-solving conversation, the heart of pragmatic inquiry, is inherently egalitarian that just does not cut it. Face-to-face conversation is as much honored in hierarchies as in democracies (=-=Schudson, 1997-=-). Dewey’s answer to this question is multifaceted. He begins with the pragmatist’s presumption that ‘‘intelligence is present most distinctivelyy in the work a day practicality of the masses’’ (MacGi...

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... what things, so the members of every society and every culture are united by bonds of communication resting upon all kinds of agreement as to the classification and valuation of actions and things. (=-=Watts, 1957-=-, p. 18) Watts illustrates the distinction between experiential and conventional knowledge with the following analogy: We have two types of vision – central and peripheral, not unlike the spotlight an...

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...n ethical reasoning. We must provide our students with the tools needed to engage in effective argumentative exchange: shared cognitive models of practical reasoning and communication (Gaskins, 1992; =-=Walton, 1994-=-; Simons, 2001) and of social mechanisms and processes (Hedstrom & Swedberg, 1996; Tilly, 2000). The other, perhaps more controversial, conclusion we reach is that administrative argumentation/learnin...

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...nces involved in ethical reasoning. We must provide our students with the tools needed to engage in effective argumentative exchange: shared cognitive models of practical reasoning and communication (=-=Gaskins, 1992-=-; Walton, 1994; Simons, 2001) and of social mechanisms and processes (Hedstrom & Swedberg, 1996; Tilly, 2000). The other, perhaps more controversial, conclusion we reach is that administrative argumen...

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...lf-determining activity as their primary and supreme characteristic. The ego, or will, for Fichte, is the source, the creator of the world we know. Man can understand only that which he has created. (=-=Frost, 1962-=-, p. 168). Fichte believed that our very existence is predicated upon the principle of freedom, and that this principle allows us to transcend causal necessity. This means that neither human actions n...

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... therefore, is not ‘contemplation’ but practical problem solving. The ‘real,’ so to say, is not an object contemplated, but that which we finally accept as the satisfactory solution to our problems. (=-=Aiken, 1984-=-, p. 59) For all his egoism, Fichte is profoundly aware of the social and even institutional character of all human activity: 1 3 5 7 9 11 13 15 17 19 21 23 25 27 29 31 33 35 37 39 JAMES W. MYERS AND ...

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...tion with the real facts of the world. How can you genuinely know something without that knowledge being true and accurate? You can’t know that aliens live amongst us if there are in fact no aliens. (=-=Aarons, 2004-=-, p. 8) 1 3 5 7 9 11 13 15 17 19 21 23 25 27 29 31 33 35 37 39 JAMES W. MYERS AND FRED THOMPSON266 Hamel and Prahalad’s conception of knowledge seems to lack this specific connection with the idea of ...

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...nd if we did not presuppose that there is a community of beings like ourselves who are willing to live by them there would be no point to the claim that any rational being ought to acknowledge them. (=-=Fichte, 1869-=-, p. 43) The social problem for the creative ego is that of raising the mass of ordinary humans to his or her level (Fichte, 1889, (I),214–217). Unfortunately, ‘‘most of the rank and file cannot embra...

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...gh the wisdom, which comes from reflection on the transitoriness of life, by following the Path taught by the Buddha, everyone can attain Enlightenment, which characterizes Nirvana, the ideal state. (=-=Nakamura, 1973-=-, p. 250) Preoccupation with individual spiritual enlightenment often promotes a kind of insensitivity to worldly considerations. Buddhist notions about the good life, together with Zen’s concrete, ma...

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...ws of the human understanding can legislate how I must play the game of knowledge unless I am prepared to make those laws my own. Any ‘reason’ to which I am to be held responsible must be my reason. (=-=Tsanoff, 1967-=-, pp. 194–195) Gary Hamel and C. K. Prahalad echo Fichte’s metaphysics in their highly successful book about administrative inquiry, Competing for the Future (1994). Hamel and Prahalad take the positi...