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Understanding the etiology and treatment approaches in schizophrenia is challenged in part by the heterogeneity of this disorder. One encouraging progress is the growing evidence that there are subtypes of schizophrenia that may relate to disease duration and premorbid severity. Recent in vitro findings of messenger ribonucleic acid (mRNA) gene expression on postmortem dorsolateral prefrontal cortex (DLPFC) showed that schizophrenia has two subtypes, those with a relatively normal DLPFC transcriptome (Type 1) and those with differentially expressed genes (Type 2). Sphingosine-1-phosphate receptor-1 (S1PR1) is one of the genes that was highly upregulated in Type 2 compared to Type 1 and controls. The impact of that finding is limited because it only can be confirmed through analysis of autopsy tissue, and the clinical characteristics such as symptoms severity or illness duration was not available from that Medical Examiner based autopsy study. However, S1PR1 has great potential because it is a target gene that can be accessed via positron emission tomography (PET) in vivo using specific radioligands (starting with [11C]CS1P1) successfully developed at our center in human brain imaging. As a preliminary study to validate this PET target in schizophrenia, S1PR1 protein expression was assessed by receptor autoradiography (ARG) using [3H]CS1P1 and immunohistochemistry (IHC) in the DLPFC from patients with schizophrenia classified as Type 1 or Type 2 based on their DLPFC transcriptomes and from controls. Our analyses demonstrate that ARG S1PR1 protein expression is significantly higher in Type 2 compared to Type 1 (p < 0.05) and controls (p < 0.05), which was consistent with previous mRNA S1PR1. These findings support the possibility that PET S1PR1 can be used as a future imaging biomarker to distinguish these subgroups of schizophrenic patients during life with obvious implications for both patient management and the design of clinical trials to validate novel pharmacologic therapies.

This collected volume of essays offers glimpses of the future of university education.

The MBA has been under significant critique in recent years, most saliently in relation to its narrow functional focus, instrumental orientation and lack of attention to the ethical dimensions of business (Mintzberg 2004; Navarro 2008; Muff et al. 2013). Although it is common for responses to these issues to focus on broad-based programmes and curricular change (for example, Moldoveanu and Martin 2008; Datar et al. 2010), with this chapter I want to explore ways in which individual educators can respond and have responded to these issues in the classroom. In so doing I am not dismissing the importance of changes to the structure of education at the level of either policy or practice; clearly what happens at such lofty levels has a significant impact on teachers and students. Commentary on, for example, changes to government funding arrangements, the widespread vocationalization of management education, or universities focusing on using management programmes in a way that puts revenue generation above education is critical to maintaining democratic debate over the future of education. However, for most of us who toil away in the classroom our influence on such matters is for the most part limited, rendering us almost passive in our receipt of changes that eventually trickle down to us. We might engage with them in a similar manner to how we care about national politics, but our position is as citizens (in this case of the university) rather than as politicians. Moreover, if as individual educators we become enthralled solely with general debates at the expense of considering the possibilities of our own professional practice, then we risk avoiding taking action in the very location where we can make a difference. Although it may be the case that changes to the structure and governance regimes of universities have augmented managerial power at the expense of that of individual academics (Parker and Jary 1995), the classroom is a prime site where such encroachments can be resisted.

The article offers information on the views of economist Milton Friedman concerning ethical anarchism, business ethics and politics in organizations. It mentions the book "Totality and Infinity" by Emmanuel Levinas where he specifically addresses issues of labor, work and commerce. It also mentions that the primary responsibility that business takes is to make profits.

While process theory has effectively and systematically been employed in the study of organizations, such considerations have rarely been extended to questioning the research process itself. This chapter takes a process approach to language use, power relations and the ethics of response in organizational research We start with a discussion of reflexivity in research and extend this through a more radical contestation of the subjectivity-objectivity divide, a contestation that is key to the process philosophy of pragmatism. To address a potential one-sidedness of researcher self-reflexivity—with perils of objectification, interpretive monopoly and lack of receptivity—we turn to the work of Lévinas. We explore the possibilities that are open to researchers if we approach the research process from a position of othervulnerability. We use two illustrative examples and discuss implications for research collaboration, conversations and participation in theorizing.

Bureaucratic hierarchy, as the hallmark of the modern organization, has been remarkably resilient in the face of increasingly pervasive attacks on its fundamental value and usefulness. We investigate the reasons for this from a cultural, particularly psychoanalytic, perspective – one that sees hierarchy's perpetuation not in terms of the efficacy of its instrumental potential, but rather in the values that are culturally sedimented within it. We argue that hierarchy reflects longings for a pure heavenly order that can never be attained yet remains appealing as a cultural fantasy psychologically gripping individuals in its beatific vision. To tease out this cultural logic we examine two representations of it in popular culture – the U.S. television comedy The Office (2005–) and comedian Will Farrell's impersonation of George W. Bush (2009). These examples illustrate the strength of bureaucratic hierarchy as an affective cultural ideal that retains its appeal even whilst being continually the subject of derision. We suggest that this cultural ideal is structured through a ‘fantasmatic narrative’ revolving around the desire for a spiritualized sense of sovereignty; a desire that is always undermined yet reinforced by its failures to manifest itself concretely in practice. Our central contribution is in relating hierarchy to sovereignty, suggesting that hierarchy persists because of an unquenched and unquenchable desire for spiritual perfection not only amongst leaders, but also amongst those they lead.

After industrialization the stories we tell ourselves about ourselves are a part of the vast matrix of corporate activity. Gender, race and religion are deeply entrenched in and influential on popular culture and the mass media (Fiske, 1989 ).

INTRODUCTION This chapter provides a critical review and evaluation of the idea and practices of the 'virtual leader'. Although the issue of virtuality has been taken up in leadership studies in relation to 'virtual teams' (see Martins, Gilson and...

Understood as an act of violence intentionally perpetuated by one person over another, bullying is a direct affront to ethics, especially when ethics is seen to be grounded in a primary relationship with and responsibility for other people. Existing research has attended largely to providing individualized rather than organizational explanations of bullying and has not adequately interrogated bullying in relation to ethics. With this paper, we address the question What are organizations ethical responsibilities in responding to the bullying that occurs within them? We argue that although organizations cannot necessarily be held responsible for individual acts of bullying, they can be held responsible for asserting constant vigilance that seeks to address and minimize the presence of such acts. We call for organizations to act, not just to prevent or censure individual acts of bullying, but also to engage in an ongoing and active self-critique of all of their practices insofar as they support the institutionalization and normalization of bullying relationships.

Although studies in organizational storytelling have dealt extensively with the relationship between narrative, power and organizational change, little attention has been paid to the implications of this for ethics within organizations. This article addresses this by presenting an analysis of narrative and ethics as it relates to the practice of organizational downsizing. Drawing on Paul Ricoeurs theories of narrative and ethics, we analyze stories of organizational change reported by employees and managers in an organization that had undergone persistent downsizing. Our analysis maintains that the presence of a dominant story that seeks to legitimate organizational change also serves to normalize it, and that this, in turn, diminishes the capacity for organizations to scrutinize the ethics of their actions. We argue that when organizational change narratives become singularized through dominant forms of emplotment, ethical deliberation and responsibility in organizations are diminished. More generally, we contend that the narrative closure achieved by the presence of a dominant narrative amongst employees undergoing organizational change is antithetical to the openness required for ethical questioning.

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On 16 August 2006 we watched Life of Grime: New York on Australia's Channel 10 television network. The camera followed a group of 'grime professionals' cleaning up the streets of New York. They cleaned rats, dogs and other peoples' dirt. One guy struck us as particularly interesting. His job was cleaning the streets after suicides. His latest assignment was someone who had recently jumped from an apartment block of 17 floors, a woman. He enjoyed scrubbing the railing which caught her flesh as she fell, the blood fresh on the sidewalk. As he hosed down the street with complete detachment from the dirt he was cleaning, the blood just ran, slipping away - life having already slipped away. The debris was fresh and easy to remove. Stale dirt, hardened blood, crusty flesh is harder to brush away and with it better hydraulics are required to sterilize the streets, he told us. Maybe writing is like this. Ignoring the material(ity) of the dirt. Pretending that it didn't come from real people. Forgetting the damaged lives that produce the dirt. Removing the dirt from view. And our dirt is so encrusted, so hard to sanitize despite our massive cleaning efforts.

This paper presents a series of connected reflections that consider the process of representation, mimesis, and poiesis in textuality, with a particular focus on writing about management and organizations. The paper juxtaposes and partially connects stories, narrative fragments, and arguments ranging in source from, inter alia, fictionalizations of ancient Rome, reflections on the magical practices of native South Americans, lyrics of popular songs, considerations of Hindu gurus, and the phenomena of guru management books. This assemblage of different yet interconnected texts intends to suggest a critique of popular fashionable management, as well as a critique of its critique elsewhere. The point we arrive at is that management and its scholarship might eschew a desire for being either fashionable or scientific, and instead try just to be stylish.

This paper articulates a conception of organizational justice based on the promise of a mode of organizing that does not violate the particularity of each and every other person. It argues that the decisive condition for such a form of justice resides in the realities of the cultural practices of an organization as they are apparent in the conduct of people in relation to multiple others. These are practices that can only seek justification in the primary right of each person to be regarded with absolute alterity. It also argues that a degree of violence is unavoidable within any practical ordering of justice and that any consideration of ethics and justice in organizations must account for such violence and seek to negotiate its existence on ethical terms. The organizational justice that is referred to is one sensitive to the exercise of its own power and authority in the context of its unavoidable violation of its basis in ethics. This is a justice that is ethically necessary, but is never sure of itself.

An analysis of the current and future context in which Training Pac kages will need to operate

In this paper, I examine the representation of organizations in the television cartoon series South Park . In particular the South Park episode 'Gnomes' is reviewed - this episode contains a direct parody of the role and conduct of organizations in society as its story revolves around a 'fictitious' coffee chain, Harbucks', attempt at a hostile takeover of a small town coffee shop. Drawing on the episode's roman a clef (or perhaps cartoon a clef ) depiction of the global coffee retailing organization Starbucks, it is argued that this popular culture representation offers opportunities to critique and debate organizational behaviour in a way not available to modes of representation common to Organization Studies. Following Bakhtin's model of the carnival, South Park is read as exemplary of a subversive culture of folk humour that mocks, satirises and undermines official institutions - a culture rich in understandings of contemporary organizations and their relationship with society.