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In Farewell to the Working Class,1 (1982), a book dedicated to his wife Dorine, André Gorz (1923–2007) offers the reader 'Nine Theses for a Future Left'. Here, I borrow and play with this nomenclature for a series of reflections on the two volumes which constitute Gorz's most personal writings and which book-end, so to speak, his oeuvre: The Traitor and Letter to D. A Love Story. More precisely, this is a viewing of the former text through the lens of the latter. The 'steps' presented here are not those of a linear path and progression but rather, like steps in a dance, move backwards and forwards, turn and circle, trace and retrace ephemeral patterns. In following in such steps, I contrast Gorz's account of the self with another set of explicitly non- autobiographical autobiographical writings, those of the German Critical Theorist Walter Benjamin (1892–1940). Central to both writers is an understanding of particular traumatic experiences and past catastrophes, and an abiding concern with overcoming contemporary alienation through play and dance, love and eros. [ABSTRACT FROM AUTHOR]

Dance with us, on the dance-floor and with words, as we reenact our individual and shared tango autoethnographic experiences to develop an understanding of field inter-corporeality as a phenomenological experience of nakedness empowered by the transformational potential of eros. We write as we dance to discuss how eroticizing through the other's presence our embodied nakedness, beyond sexual stereotypes, pushes us to meta-reflect on ourselves as organizational ethnographers and writers to reinvent our field and writing interactions as inter-corporeally relational and intersubjective. We problematize the sexual gaze that traditionally associates nakedness with shame and objectified vulnerability to stress the capacity of eroticizing our academic nakedness to enable free, embodied knowledge stripped of the traits of the dominant masculine academic order. In so doing, we join burgeoning autoethnographic and broader debates in the field of organization studies calling for the need to further unveil the embodied, erotic, and feminine aspects of organizational research and writing. Shall we dance? [ABSTRACT FROM AUTHOR]

Knucklebones were ubiquitous objects in the ancient world and they had several meanings, from gaming pieces to oracular dice. The study of a new unpublished decorated knucklebone from Graeco-Roman Egypt with a 'Baubo' image of a squatting naked woman, preserved at the Metropolitan Museum of Art in New York, offers the opportunity to explore the variety of contexts of use of decorated knucklebones in this area: from play and divination to Orphic rituals and local religious festivals. Its decorated sides represent three Graeco-Egyptian deities whose meanings and magical interactions can be understood through the comparison with other Romano-Egyptian gaming pieces, terracottas, magical gems and papyri. [ABSTRACT FROM AUTHOR]

The Platonic chora, as the third, intermediating term, has been left in a state of virtual dereliction in the West. Its ternary logic transmutes oppositional logics of binarity, including the oppositions of interior and exterior, psyche and cosmos, human and divine. In this article I (psycho)analyse the mytho-philosophical trajectory of the chora from Plato's Timaeus, and Diotimaic love found in Plato's Symposium. I argue that both the disruptive force of Diotimaic love, and the subversive chora with its 'bastard reasoning'1 are indicative of Plato's efforts to resolve an internalized conflict which mirrored a larger conflict found in his cultural epoch, a time in which abstracted self-consciousness was on the horizon and chthonic-participatory consciousness was receding. In (re)membering the chora I find a fecund space-time, an enabling field, for human participatory becoming-with the cosmos. [ABSTRACT FROM AUTHOR]

Despite its undoubted centrality in modern society, Love has not received the attention it deserves in the study of organizations. Among the reasons for this avoidance is the fact that love is passionate and not authoritative; personal and subjective but not public. To understand the way organizational research can incorporate love, I explore and discuss three interweaving constructs. Eros (or a tale of the self) calls for an expression of the individuality in organizations, in terms of creativity, sense making and experience. Philia (or a tale of trust) contributes to explore trustworthy relationships, welcoming the other and enabling individuals to flourish in the workplace. Agape (or a tale of compassion) refers to generalized love for humanity and opens to the understanding of compassionate leadership. In the discussion, I call for new directions in the study of love as the organization and the organization as love. [ABSTRACT FROM AUTHOR]

In this article, we respond to Emma Bell and Amanda Sinclair's call for reclaiming eros as non-commodified energy that drives academic work. Taking our point of entry from institutional ethnography and the standpoint of junior female academics, we highlight the ambiguity experienced in the neoliberal university in relation to its constructions of potential. We elucidate how potential becomes gendered in and through discourses of passion and care: how epistemic and material detachment from the local is framed as potential and how masculinized passion directs academics to do what counts, while feminized and locally bound care is institutionally appreciated only as far as it supports individualized passion. The way passion and care shape the practices of academic writing and organize the ruling relations of potentiality are challenged through eros, an uncontrollable and un-cooptable energy and longing, which becomes a threat to the gendered neoliberal university and a source of resistance to it. By distinguishing between passion, care, and eros, our institutional ethnography inquiry helps to make sense of the conformity and resistance that characterize the ambiguous experience of today's academics. [ABSTRACT FROM AUTHOR]

This article places Friedrich Nietzsche's call to trans-valuate values into a wider historical (and disciplinary) panorama, hearkening back to ethical orientations within both the Archaic and the Attic Greek world with respect to the unity of the virtues. It is argued that the unity of cognitive and bodily (i.e., erotic, athletic) excellence, so central to the Greek world, and culminating in Aristotle's ethics, functioned inchoately as the measure according to which Nietzsche evaluated values. Extrapolating from the phenomenon of rival perceptions regarding the paradigmatic sculpture of Rodin's The Thinker—both from the time of its creation and in our own day—the article concludes by suggesting that moral philosophies alienated from the demand of the unity of physical and cognitive virtues might indeed be subject to the devastating critique that Nietzsche had advanced. The egalitarian nature of these values and this critique, however, remains an open question. [ABSTRACT FROM AUTHOR]

In his later works, Bourdieu draws extensively on psychoanalytic approaches in accounting for his concept of socialized subjectivity as bound to the social world by an intense affective grip. This emotional turn holds potential for further developing Bourdieu's account of subjectivity as a formation of socialized desire. However, in accounting for this socialized desire, Bourdieu relapses into a dualism of subjective and objective structures, incompatible with the Merleau-Pontyian roots of his practice theory. Tracing this problem to the antagonism between desire and culture in the psychoanalytic accounts that Bourdieu draws on, I propose that the psychoanalytic scholar Hans Loewald's account of Eros may enable a move beyond this impasse, offering a promising conceptual basis for taking further the account of socialized subjectivity and socialized desire in Bourdieu's practice theory. [ABSTRACT FROM AUTHOR]

The vision of the kingdom of God (basileia) outlined in Matthew’s version of the Lord’s Prayer is a proposition meant to lure us into greater relationship and more harmonious feeling. The Christian idea that God is love must move beyond simple agapic language and embrace an erotic understanding as well. The desire to be in deeper relationship—the core of erōs—is at the core of the Christian message. [ABSTRACT FROM AUTHOR]

Plato’s work offers insights into the corrosive impact of eros, insights central for contemporary politics. The article combines an in-depth reading of Plato with a case study, arguing for the relevance of communism. This is because love also establishes a relationship of subordination to the object of desire, which can subjugate and entrap the lover in his or her feelings. Such instrumentalization of eros in communism was promoted by adherents being supposed to love the sufferers. The obligation that to understand and help the sufferers one must become a sufferer turned suffering into an autopoietic system. The acceptance of such instrumentalization of love was rendered possible first by a sense of guilt due to the system of passionate interests (Tarde and Latour), connected to the rise of capitalism as a solution for the period of civil wars, and then by the liminal conditions that emerged, especially in eastern Europe, after two world wars; conditions that were purposefully perpetuated through staging a sacrificial system, paralysing social life. The character of such liminal leaders can be analysed through the figure of the trickster, developed by anthropologists, complementing Weber’s notion of charisma. While communism disappeared as a force, contemporary political life is increasingly reduced to a politics of victimhood and suffering, where the search for the good life is replaced by the double negation of eliminating all suffering from the world – an effort that only produces the opposite result, while public reality becomes torn apart by sex scandals, confirming Foucault’s insight about the investment of desire and enslavement to sexuality. [ABSTRACT FROM PUBLISHER]

The study of eros as passionate devotion leads back to the classical foundations of social and political analysis, in particular Plato’s philosophical anthropology, focusing on imitation and not rationality as the moving force of social life. [ABSTRACT FROM PUBLISHER]

This article examines how Plato uses mythological symbolisms in the Lysis, specifically those of Hermes, to show how our experience of the good makes possible our capacity to love our friend as an individual, and in so doing overturns the static dualities usually associated with Plato’s ‘metaphysics’. Instead of appealing to allegedly impersonal ideas, Plato refigures Greek mythological understandings of Hermes to signal, first, that friendship is a movement of divine love in which human beings participate and to which they are reoriented so that they may behold their friend as an individual, as a person, and second, that this reorientation is needed to place the dialectical inquiry into friendship upon proper starting points. Instead of eclipsing the individual in the shadow of impersonal ideas, Plato appeals to Hermes, the most human, most creative and thus most political, of Olympians, whose name means windfall [hermaion], to show how we must open ourselves up to the divine in order fully to love our friend as an individual person. [ABSTRACT FROM PUBLISHER]

The discussion on the nature of eros (love as sexual desire) in Plato’s Symposium offers us special insights concerning the potential role played by love in social and political life. While about eros, the dialogue also claims to offer a true image of Socrates, generating a complex puzzle. This article offers a solution to this puzzle by reconstructing and interpreting Plato’s theatrical presentation of his argument, making use of the structure of the plays of Aristophanes, a protagonist in the dialogue. The new image of Socrates, it is argued, signals Plato’s move beyond the way he envisioned so far his master, best visible in his introducing Diotima, a prophetess who takes over the role of guide from Socrates; and by his presenting the truth about Socrates through Alcibiades, cast into the role of a boastful intruder, a central figure in Aristophanes’ comedies. Eros and Socrates are both ‘in-between’ or liminal figures, indicating that Socrates is still entrapped in the crisis of Athenian democracy. The way out, according to the new philosophy of Plato, lies in redirecting eros from the hunting of beautiful objects that are to be possessed, to elevating the soul to the essence of beauty as a primary means for further generating beauty, in particular through engendering and educating children, thus reasserting a harmonious coexistence with the order of the cosmos. [ABSTRACT FROM PUBLISHER]

A variety of theorists have emphasized the paradox at the center of democratic legal authority, viz., that it cannot be self-derived but must ultimately rest on some extra-legal phenomenon, usually an act of exclusion. John Ford’s The Man Who Shot Liberty Valance examines precisely this paradoxical situation and, I argue, actually suggests a novel response that has escaped theorists who have considered the problem in the past. The film’s best-known line (“print the legend”) in fact represents the opposite of its perspective—which is to carefully deconstruct and reveal (without debunking) the complicated interrelation of law and power in the formation of any state. Rather than undermining democratic authority, we can be strengthened, if sobered, by the revelation that law is not self-sustaining. By setting the facts alongside the legend, the film perpetuates the fortuitous moment of state formation. What constitutes the state, then, is neither law nor power, but rather the matrix of representation that creates the relationship between them—here a film, but perhaps, more generally, a sustaining narrative. [ABSTRACT FROM PUBLISHER]

The article examines how both Søren Kierkegaard and Emmanuel Levinas offer a challenging vision of human love, a demanding paradigm that is radical and uncompromising in its demands. Although their prophetic stance is admirable, the author argues that both thinkers tend to divorce eros from agape. In their later writings especially, they prefer to set aside eros altogether, even though there is an occasional and grudging acknowledgment of its value. But as a rule they refuse to recognize any kinship between these two kinds of love, and instead treat them as distinct realities. Thus they fail to offer an adequate depiction of human love in all its fullness, and their contribution needs to be complemented by an approach that affirms the similarities between these two types of love without thereby denying the enduring differences between them. [ABSTRACT FROM PUBLISHER]

Hobbes's understanding of love, and its significance for his political thought, has received insufficient attention. This essay contends that Hobbes has a consistent and comprehensive teaching on love that directly repudiates what he regards as the Platonic teaching on eros. In attacking the Platonic idea of eros, Hobbes undermines a pillar of classical political philosophy and articulates a significant aspect of his new understanding of the passions in terms of power, which is itself a critical part of his new political science most famously presented in Leviathan. [ABSTRACT FROM AUTHOR]

'From Aristotle to Us', the conference held at La Trobe University in May 2007, names a powerful and highly influential Romantic trajectory, one which posits a particular conception of the ancients, a particular conception of the moderns, and a complex conception of the relationship between the two. Using the modern Olympic Revival as a case study and a case in point, this article argues that such 'exercises' in Greek appropriation always operate with largely unstated assumptions about the nature of the present's relation to the past, and the enormously complex quality of the Greek past. In becoming self-critical about such appropriations of the Classical legacy, contemporary critics are forced to contend with the spectre of religion, a topic that `Greek exercises' almost inevitably carve in high relief. The article concludes with an historiographic meditation on varying images of 'paganism' in contemporary culture, images that link the Greeks to athletics to such modern and post-modern 'revivals'. [ABSTRACT FROM AUTHOR]

This article situates itself in cross-disciplinary work to combine reflection on my own teaching and my own "queer locatedness" (Grace, 2000) with more traditional elements of media studies and critical pedagogy. The circle around this reflection is defined by ruminations on the relationship between eros and the erotic, media representations of teachers, and morality and mortality in male identity and pedagogy. I offer several tentative conclusions: the role of a queer teacher is more conflicted than that of a heterosexual; good teaching may not be possible unless there is an element in it of seduction, but it is teachers who are seduced by their students. Good teaching—ethical teaching—celebrates differences by exploring them. Interrogating Eros in teaching leads to an appreciation of the sweetness of morality and the stench of mortality along the parabola connecting body and mind, and the construction of a queer teaching identity. [ABSTRACT FROM AUTHOR]

This paper addresses the notorious logic and semantic difficulties encountered by Lévinas in articulating his ethics of alterity. Tracing the philosophical genesis of this question in Descartes and Heidegger, it recognises Lévinas's claim that there can be no ontological foundation for ethics because ontology would reduce ethics to a form of mathematical ratio. Lévinas is unwilling to deny his phenomenological experience of a desire for goodness and unable to deny his despair at his ontological alienation from the good and so he is driven to seek an irrational link between the human being and a metaphysical ‘good beyond being’. Retrieving an ancient gnostic neo-Platonist working of the same problem from the work of Hans Jonas, the paper reconsiders Lévinas's reading of Plato, specifically his understanding of Socrates' exposition of eros in the Phaedo, in order to illustrate how his ethics of alterity may allow the human being to refer irrationally to the good beyond being. [ABSTRACT FROM AUTHOR]

Life in organizations and society appears to many social commentators as increasingly more demanding and insensitive to the needs of people. In this paper, the "Myth of Management" is explored to investigate some of the key belief and images through which contemporary management is practiced. Myth, in this context, is understood as consisting of beliefs and values which serves to provide meaning for human action. The adoption of a particular mythic frame is argued to direct the management of organizations to particular ends and purposes. Central to a "Myth of Management" are the doctrines of Social Darwinism and Function Rationality, and these are briefly evaluated in their impact on organizational life. An archetypal approach, with particular reference to the archetype of the "hero," is employed to explore the depth dimensions which underpin the formulation and exercise of the "Myth of Management." The conclusion reached is that the myth of management exacts a critical cost on people and society which can only be addressed through a reflective consciousness. [ABSTRACT FROM AUTHOR]