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941.58C692 v. 4 bound with: Silent member. Sketches (personal and political) in the House of Commons. London : Provost & Co., 1871. ; Mode of access: Internet.

Published on the occasion of Sartre's Centenary, this book helps to understand the man behind the work, offering a psycho-social analysis of Jean-Paul Sartre with an emphasis on his masculinity. It sets out to contextualize Sartre in terms of his psycho-sexual formation and processes of self-constitution in view of his childhood. The main period under detailed study is 1905-1945, before Sartre became the Sartre. It concentrates on his early childhood, his teenage years in La Rochelle, the years at the Ecole Normale, and the first few years of his adulthood, with specific attention on the war years. An analysis of Sartre's relationships follows, with Simone de Beauvoir and other women and men (including love and sex), before a postscript covering the period 1973-1980. This essay is not a reductive account. It tells the story of Jean-Paul Sartre, from the inside out, so that the achievements of one of the major intellectuals of the 20th Century can be measured against his own internal struggles

In this paper, I argue that self-knowledge is an important dimension of our understanding of management as a practice. Using the work of Foucault, I trace a distinction between self-awareness and self-formation. I argue that contemporary mechanisms of self-knowledge available in management education and development are premised on self-awareness and that this sustains a broader discourse of management as the interpretation and satisfaction of needs. This discourse is inherently hierarchical. I argue that revisiting the concept of self-formation allows for the articulation of an understanding of managing and organizing based on the concept of rights.

The evolution of plasma temperature profiles and the formation of equilibria for such profiles, governed by reaction-diffusion equations, depend on the simultaneous processes of diffusion and creation, e.g. heating, as well as losses, e.g. bremsstrahlung, and furthermore on the effects of boundaries, which play an essential role in the formation of equilibria. A nonlinear diffusion equation including source and loss terms (which are also nonlinear) is studied by means of : (i) a time-dependent central approximation technique, and (ii) direct numerical integration of the nonlinear partial differential equation. The two methods are compared and are found to be in excellent agreement numerically. It is concluded that the methods may be regarded as complementary for the understanding and description of the results. Applications are found, e.g. in the field of fusion reactor plasmas, for which one notices the interesting fact that several different equilibria may occur for the same set of parameter values in the original equation.

The concept of self-interest is core to modern understandings of individual desire and need. It is also central in the concept of homo economicus and, in a variety of forms, underpins economic science. The critical discussion of the notion of self-interest in William Hazlitt, An Essay on the Principles of Human Action ([1805] 1969), remains unknown in sociology and economics even though it resolves a number of key problems associated with the concept and makes an original, indeed, unique contribution to action theory. In particular, Hazlitt shows that the basis on which an individual pursues their own interest is identical with their sympathy with the interests of others. Hazlitt shows that a clear distinction between self and other cannot be sustained, and that an individual is as remote from their future self as they are from any other person. Even the `sexual appetite' Hazlitt shows cannot be understood in terms of simple self-interest as it is stimulated and consummated through mental and reciprocal capacities. These and related aspects of Hazlitt's Principles are set out below, and their relevance for an understanding of self-interested action and self-formation is demonstrated.

AbstractBrain imaging technologies are increasingly used to find networks and brain regions that are specific to the functional realization of particular aspects of the self. In this paper, we aim to show how neuroscientific research and techniques could be used in the context of self-formation without treating them as representations of an inner realm. To do so, we show first how a Cartesian framework underlies the interpretation and usage of brain imaging technologies as functional evidence. To illustrate how material-technological inventions and developments can have a significant and lasting impact on views of the self, we show how this framework was influenced by another technology: the camera obscura. Subsequently, we show that brain imaging technologies challenge the idea that privileged access to the self can be obtained merely through introspection, indicating a strong discontinuity between the Cartesian and the current neuroscientific framework. Building on these insights, we reframe the self in terms of self-formation. This view neither regards the brain as an independent realizer of aspects of the self, nor assumes that self-knowledge can be obtained through introspection. From this perspective, self-formation is realized throughcritical self-identification: instead of offering representational knowledge of an 'inner self,' the potential use of brain imaging technologies within this framework lies in their capacity to offer what we call 'extrospective knowledge' that pragmatically can contribute to self-formation. Brain imaging technologies contribute to this process because they foreground our neurophysiology, which helps to critically integrate biological aspects into self-formation.

Organizational ethics has attracted increasing attention, but how individuals make sense of themselves as ethical subjects is a yet to be explored domain. The few empirical articles on ethical subjectivity have focused on how people within organizations seek to find a balance between a sense of ethical selfhood and dominant organizational discourse. We are interested in the role of the body and embodied experiences in constructing the entrepreneurial self and how this process unfolds over time. Viewing entrepreneuring as an ethical practice, we rely on a larger study of 58 entrepreneurs and a smaller multi-modal ethnography of three entrepreneurs in the ethical fashion industry. Drawing on the Deleuzian four folds of subjectivity that we employ as an analytical device, the data analysis reveals how our protagonists use the body as sensor, source, and processor in constructing themselves as ethical subjects. Our study complements rational perspectives on ethical decision making in entrepreneurship and establishes the body as a primary mechanism for one's formation as an ethical subject. Through connecting the body with ethics, we aim to disclose the continuous subtle interaction between morality and materiality in the process of entrepreneuring. Our abductive framework discloses how one's body prompts and informs the development of moral actions and material artifacts.

A steady stream of commentary criticizes Foucault's 'agentless position' for its inability to observe, much less theorize, the ways in which human actors manoeuvre, negotiate, transform or resist the structures within which they are situated. This article does not so much refute this critical consensus but seeks to reconstruct a framework from Foucault's writings, which allows space for 'human agency', including individuals' pursuit of tactics, attempts at solving problems, reactions to unexpected events and their reflexive work on their own subjectivities. The revised analytical framework, 'dispositional analytics', integrates the study of self-techniques with the analysis of dispositifs. Recognizing that Foucault's work eschewed an adequate consideration of individuals' capacity to affect the forces that bear upon them, the article discusses the sociopolitical conditions for self-formation. Finally, a case study of 'voice-hearers' who use self-techniques to reconstitute themselves in opposition to institutional psychiatry is reinterpreted through the framework of dispositional analysis.

One defining claim that critical phenomenologists make of the critical phenomenological method is that description no longer simply plays the role of detailing the world around the describing phenomenologist, but rather has the potential to transform worlds and persons. The transformative potential of the critical phenomenological enterprise is motivated by aspirations of social and political transformation. Critical phenomenology accordingly takes, as its starting point, descriptions of the oppressive historical social structures and contexts that have shaped our experience and shows how these produce inequitable ways of being in the world (Guenther 2020, 12). For example, critical phenomenologists have provided rich descriptions of marginalized lived experience, particularly racialized experience (Ngo, 2017; Yancy, 2017), dis-abled experience and experiences of illness (Lajoie and Douglas, 2020; Toombs, 1993), gendered experience (Beauvoir, 2009; Salamon, 2010), and so forth. What is common across these accounts is the assumption that these descriptions provide means of enacting political change. First, they illuminate the existence of oppressive structures and their effects upon us, our possibilities, and our relations. Second, through increasing awareness they begin to denaturalize the oppressive historical structures that "privilege, naturalize, and normalize certain experiences of the world while marginalizing, pathologizing, and discrediting others" (Guenther 2020, 15). Third, through strategic responses (e.g., hesitation in Alia Al-Saji's work), they produce new possibilities of action and experience, which initiates the process of creating different ways of being in the world (Al-Saji 2014). Peer review process: Guest edited