Article

INTELLIGENT SPIRITUALITY IN BUSINESS: A DEWEYAN CONCEPTION

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Abstract

This paper defines and explores the concept of intelligent spirituality. It is a deeply-grounded, emotionally-inspiring, spirituality that is human-centered, pragmatic, and intelligent. While the name is new, the idea itself has a well-respected pedigree. The American pragmatist philosopher, educator, and activist, John Dewey, more than anyone else, defined the parameters of intelligent spirituality, demonstrated its usefulness in the modern world, and, perhaps most importantly, exemplified it as a living option in his daily activities.For those interested in the contemporary “spirituality movement” – advocates, critics, or spectators – and especially how it affects today’s business organizations, the idea of intelligent spirituality, as discussed here, provides a useful set of precise criteria to evaluate some of the many changes which are occurring in corporate America and are defended under the banner of spirituality in business. Can one distinguish, for example, between legitimate and illegitimate spirituality? Are some forms of spirituality more useful than others? To what extent can spirituality play a positive role in contemporary business? Is spirituality necessarily related to coerciveness and intolerance in business? This paper explores the assumptions of intelligent spirituality and attempts to answer these questions.

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... … involve a pervasive mode of behaviour or mode of action that displays concerns with bettering oneself and others in the context of community". Pava (2004) benader die onderwerp van spiritualiteit vanuit die pragmatiese perspektief (met John Dewey as voorste denker). Pava sluit aan by De Beer se sieninge en identifiseer, wat hy noem, intelligente spiritualiteit. ...
... Uiteindelik vra dit van elkeen om die beste bron, of kombinasies van bronne, as oorsprong vir die soeke na geestelikheid by die werk te vind. Vir sommige kan dit 'n filosofiese vertrekpunt wees en vir ander kan dit wees om vanuit 'n religieuse erfenis te leen (Pava 2004 ...
... In die eerste plek moet gevra word tot watter mate die organisasie geldige menslike behoeftes bevredig. Pava (2004) vra of die onderneming se aktiwiteite in belang van die samelewing is, of 'n obstruksie wat die samelewing se belange ondermyn. Hierdie siening pas uitstekend by De Beer (2012:135) se visie wanneer hy sorg en sorgsaamheid as spirituele verantwoordelikheid uitspel. ...
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In die eerste gedeelte van die artikel word aangedui hoe die samelewing sy spirituele karakter verloor het. Met die koms van moderniteit en gepaardgaande rasionalisme en liniêre denke, het spiritualiteit sy waarde verloor en selfs vergete geraak in die samelewing. Die gevolge hiervan was volgens De Beer (2013) rampspoedig. Dit het veroorsaak dat die beginsel van sorg verdwyn en gelei het tot die uitbuiting van mense en die natuur op 'n globale skaal. De Beer vra vir 'n strategie wat moet lei tot die hertowering van die samelewing. Hierdie artikel fokus daarna op die rol van die moderne organisasie in die ont-mensliking van die samelewing, en toon aan dat die sleutel tot herspiritualisering van die samelewing ook in die werkplek gehou word. In die postmoderne omgewing word daar toenemend weer gevra na betekenis en sin - en dit word veral in die werkplek gevra. Mense soek sin en betekenis in wat hulle doen en die werkplek waar mense baie van hulle tyd deurbring, word die terrein waarop hulle sin wil vind en betekenisvol betrokke wil wees. Baie organisasies is reeds bewus van hierdie behoefte, maar het nie die begrip of wil om sodanig te transformeer dat hulle vir hulle werknemers 'n terrein vir die uitlewing van spiritualiteit kan word nie. Die uitlewing van spiritualiteit in organisasies kan werknemers bevry en emansipeer en hulle opnuut toelaat om sinvol en doelgerig in en met werk besig te wees in die groter belang. Op hierdie manier kan werknemers dus voel dat hulle besig is om te sorg en sorgsaam te wees teenoor ander en ook teenoor die wêreld.
... McGeachy (2001) asking ultimate questions about the meaning of life Wolman (2001) deep understanding of existential questions and insight into multiple levels of consciousness Vaughan (2002) aware of the dimensions of self Sisk (2002) choosing activities pursued in behalf of realistic goalsideal ends Pava (2004) deepest meanings, values, purposes and highest motivations Zohar and Marshall (2004) bettering identify, finding meaning in and resolving existential, spiritual and practical issues Nasel (2004) understanding the world and oneself through God-centeredness and to adapt one's life accordingly Ronel (2008) the awareness, integration and adaptive application of the nonmaterial and transcendent aspects of one's existence, leading to such outcomes as deep existential reflection, enhancement of meaning, recognition of a transcendent self and mastery of spiritual states King (2008) experiencing, acknowledging and discerning a sense of invisible order in worldly disorder Narayanswamy (2008) experiencing the seamless connection between each of us and the world in which we live Wolman (2001) The major concerns are inner life of mind and spirit and its relationship to being in the world Vaughan (2002) the cosmic, ultimate, ontic questions about human existence in an area of life where modern people are still searching for answers Bowling (1998) It requires (continued) to access our inner processes and use visualization to see our goals fulfilled, although it can give rise to the experience of emotion connected with this fulfillment; to integrate our personal and universal vision, and recognize our connectedness to others, to nature, to the world and to the universe; to take responsibility for our goals, desires and wants; to develop a sense of community by letting more people into our life; to focus on love and compassion; and whenever possible, to let it in and take advantage of coincidences. ...
... In turn, Pava (2004) argued that SI is predominantly human-centered. Accordingly, it works like a process that helps to improve our character. ...
Article
Purpose As corporate life is influenced by various things, there is no justifiable reason to believe that the spiritual power (capacity) should not be one of them. Thus, the purpose of this paper is to argue that workers need to develop another core competency, knowledge and skill, that is, spiritual intelligence (SI). Design/methodology/approach This paper draws on a literature review to support its conclusions. In this sense, this paper carefully examines relevant popular and academic books, handbooks, articles, papers, thesis and doctoral dissertations related to SI. In addition, this paper depicts a conceptual model of SI that is made up of some research propositions, namely, professional moral courage, altruism, hope state, optimism, cooperative capacity, organizational justice mindset and listening skill. Findings Overall, the literature review suggests that without such a capacity, we would be enjoying merely impoverished lives (here referred to as the outcome of a set of harmful aspects such as an existence without spiritual compass, meaning, worthy purposes and desire to face the shadows of our own personality). Practical implications This paper proposes that SI is the path to reach and develop our own spirituality. When this ability is triggered, we are potentially able to make some important contributions to the people that live around and rely on us. Originality/value This paper argues that SI can be regarded as a human capacity that connects us with the ultimate frontier, that is, the spiritual realm. As such, it is proposed that it can be cultivated over time in a careful and disciplined way by anyone that is really interested in developing his or her spirituality.
Book
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O presente trabalho tem por objetivo mostrar que o Espiritismo, dado o seu escopo doutrinário e interesses, pode nos dar ajudar na direção de desenvolvermos e aperfeiçoarmos nossas organizações, instituições e sistemas de gestão, atrelando-os a princípios espirituais saudáveis. Ademais, ao longo da vida somos instados a tomar importantes decisões. E nossas escolhas e ações têm considerável efeito sobre a nossa evolução. Todavia, nem sempre ponderamos adequadamente seus efeitos. No calor do momento ou da situação fazemos – não raro – opções infelizes, que podem nos custar muito em termos de perda de harmonia e paz interior.
Chapter
Studies on workplace spirituality have paid limited attention on its manifestation in the emerging forms of organizations. All the significant elements of spirituality including the emergence of shared values, meaningfulness of work, finding the whole/completeness in work, and transcendence through commitment to a larger cause have generally been discussed in the context of large organizations with focus on a defined group of employees. Some studies focusing on entrepreneurship and community network-based spirituality do look at the mechanism of manifestation of spirituality in other contexts but often fail to incorporate the role of leadership in such cases. This study based on the case of Faking News, a pioneering venture in online satirical news content in India, looks at how the elements of spirituality apply in the online venture context with small team size and high reliance on volunteers. Drawing inferences from a detailed interview with the founder Rahul Roushan, the study shows that all the elements applied generally in the context of large organizations with a substantive employee strength apply to this venture as well. In addition, as a leader-led online venture, the development of commitment here was based on the values of both the leader and those who were associated with it. However, it needs to be noted that achieving transcendence and commitment in a venture related to freedom of expression and similar values may be inherently amenable to achieving these goals. The chapter ends with some suggestions for further study of spirituality in the emerging organizational milieu.
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Discovering “old” values: What does John Calvin have to contribute to new Learning Organisations? Modern organisations are subjected to increasing demands to provide space for employees and members to find purpose, meaning and sense in what they do every day. This article aims to connect John Calvin’s ideas related to calling and self-denial as principle with the needs of organisations to accommodate staff members’ need to be meaningfully engaged with the work they do in the context of the idea of Learning Organisations. This is done by briefly pointing to the disillusionment of postmodern society with the modernistic forces of rationalism, linear thinking, bureaucratisation and standardisation which have led to the dehumanisation of organisations and ultimately the world of work. It is also indicated that a new trend in organisational thinking is the development of the concept of a Learning Organisation. The Learning Organisation idea is a break with modern bureaucratic and hierarchical thinking. The aim is then to link these relatively new two streams of ideas with the views which John Calvin articulated about the calling or vocation of the faithful and their relationship with their fellow humans. The conclusion is that for the faithful the Learning Organisation and acknowledgement of their spiritual contribution is an opportunity to claim the workplace as territory to be in the service of others (as explained in Chapter 7 of Book 3 of the Institutes – and effectively in service of God) and to experience work as a true vocation and calling. Opsomming: Ontdekking van “ou” waardes: Wat kan Johannes Calvyn bydra tot nuwe Leerorganisasies? Moderne organisasies kry te doen met toenemende eise om ruimte te voorsien vir werknemers en lede van die organisasies waarin hulle doel, betekenis en waarde kan sien in wat hulle elke dag doen. Hierdie artikel poog om Johannes Calvyn se idees van roeping en selfverloëning as beginsel te verbind met die behoefte van organisasies om werknemers betekenisvol betrokke te maak in die werk wat hulle doen in die konteks van die idee van Leerorganisasies. Dit word gedoen deur kortliks te wys op die teleurstelling van die postmoderne samelewing met die modernistiese kragte van rasionalisme, linieêre denke, burokratisering en standardisering wat gelei het tot die ontmensliking van organisasies en uiteindelik die wêreld van werk. Dit wys ook daarop dat ‘n nuwe beweging in organisatoriese denke ontstaan het wat die ontwikkeling van die idee van die Leeroganisasie voorstaan. Die Leerorganisasie konsep verteenwoordig ‘n breuk met moderne burokratiese en hiërargiese denke. Die doel is dan om hierdie relatief nuwe twee strome van idees te verbind met die sienings wat Johannes Calvyn uitgedruk het oor die roeping van gelowiges in die werkplek en hulle verhouding met die medemens. Die gevolgtrekking is dat die gelowiges die Leerorganisasie en erkenning van hulle geestelike bydrae as ‘n geleentheid kan gebruik om die werkplek as terrein op te eis waar die naaste gedien kan word (soos verduidelik in Hoofstuk 7 van Boek 3 van Calvyn se Institusie). Op hierdie manier kan werk ervaar word as’t ‘n ware uitlewingsgeleentheid van hulle roeping.
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Opsomming Terwyl Philipp Melanchthon allerweë in wetenskaplike kringe in Wes-Europa sowel as die VSA erkenning geniet vir sy reuse bydrae tot die Reformasie en die Westerse universiteitswese, is hy in sommige dele van die wêreld, ongelukkig ook in Suid-Afrika, taamlik onbekend. Dikwels verdwyn hy in die skadu van Luther en Calvyn. In eie reg was sy bydrae tot die hervorming van die kerk, sowel as die ontwikkeling van geesteswetenskappe en feitlik die volledige spektrum van wetenskappe in sy tyd egter só geweldig groot dat dit moeilik is om nie slegs in die oortreffende trap daarvan te praat nie. In hierdie artikel word doelbewus aandag aan die verhouding tussen sy rol as humanistiese geleerde in die sestiende-eeuse konteks en sy bydrae as kerkhervormer gegee, om sodoende meer insig oor die agtergrond van die komplekse reformasiegeskiedenis te bied. Abstract While Philip Melanchthon enjoys wide acclaim in scientific circles in Western Europe as well as the USA for his tremendous contribution to the Reformation and establishment of Western universities, he is unfortunately relatively unknown in some parts of the world, including South Africa. Often he recedes into the shadow of Luther and Calvin. In his own right his contribution to the sixteenth-century reformation of the church and the development of the Humanities – and in fact close to the entire spectrum of the sciences of his time – was so profound that it is hard not to acclaim him to the superlative degree. In this article, attention is deliberately given to the relationship between his role as humanistic scholar in the sixteenth century context and his contribution as church reformer, in order to provide more clarity on the context of the complexity of church reformation history. https://doi.org/10.19108/KOERS.82.2.2359
Article
Full-text available
Abstract Modern organisations are subjected to increasing demands for the space employees and members need to find purpose, meaning and sense in what they do every day. This article aims to connect John Calvin’s ideas related to calling and self-denial with the needs of organisations to accommodate staff members’ wishes for meaningful engagement with the work they do in the context of the concept of Learning Organisations. This connection between Calvin and the aim of organisational renewal is made by briefly pointing to the disillusionment of postmodern society with modernistic forces of rationalism, linear thinking, bureaucratisation and standardisation which have led to the dehumanisation of organisations and, ultimately, the world of work. The argument is also made that the development of the Learning Organisation as concept is a new trend in organisational thinking. The Learning Organisation represents a break with modern bureaucratic and hierarchical thinking. The aim is to link these relatively new two organisational trends with the principles which John Calvin articulated about the calling or vocation of the faithful and their relationship with their fellow humans. The conclusion is that, for Christian (Reformed) faithful, the Learning Organisation and acknowledgement of their spiritual contribution is an opportunity to claim the workplace as territory to be in the service of others (as explained in Chapter 7 of Book 3 of the Institutes of the Christian Religion) and, effectively in service of God, experience work as a true vocation and calling. Opsomming Herbesinning van die relevansie van Johannes Calvyn se waardes van selfverloëning en roeping vir bereiking van Lerende Organisasies se doelwitte. Moderne organisasies kry te doen met toenemende eise om ruimte te voorsien vir werknemers en lede van die organisasies waarin hulle doel, betekenis en waarde kan sien waarin hulle elke dag doen. Hierdie artikel poog om Johannes Calvyn se idees van roeping en selfverloëning as beginsel te verbind met die behoefte van organisasies om werknemers betekenisvol betrokke te maak in die werk wat hulle doen in die konteks van die idee van Lerende Organisasies. Die verband tussen Calvyn en die doel van organisatoriese vernuwing word getrek deur kortliks te wys op die teleurstelling van die postmoderne samelewing met die modernistiese kragte van rasionalisme, liniêre denke, burokratisering en standaardisering wat gelei het tot die ontmensliking van organisasies en uiteindelik die wêreld van werk. Die argument word ook aangebied dat ʼn nuwe beweging in organisatoriese denke ontstaan het wat die ontwikkeling van die idee van die Lerende Organisasie voorstaan. Die Lerende Organisasie verteenwoordig ʼn breuk met moderne burokraties en hiërargiese denke. Die doel is om hierdie relatief nuwe idees oor vernuwing in organisasies te verbind met die sienings wat Johannes Calvyn uitgedruk het oor die roeping van gelowiges in die werkplek en hulle verhouding met die medemens. Die gevolgtrekking is dat Christelike (Gereformeerde) gelowiges die Lerende Organisasie en erkenning van hulle geestelike bydrae as ʼn geleentheid kan gebruik om die werkplek as terrein op te eis waar die naaste gedien kan word (soos verduidelik in Hoofstuk 7 van Boek 3 van Calvyn se Institusie van die Christelike Godsdiens) in diens van God. Op hierdie manier kan werk ervaar word as ʼn ware uitlewingsgeleentheid van hulle roeping. https://doi.org/10.19108/KOERS.82.2.2353
Article
Businesses frequently exclude spiritual values, viewing such values as impositions that belong in business as much as a priest belongs at a bachelor party. Yet spirituality should not be viewed as impositions from without, but as inclusions from within. Spiritual values should be included in a company to the extent that these values are shared by the principals of a firm. Excluding spiritual values found in a “convergent consensus” runs contrary to freedom and liberty that Milton Friedman, among others, champions. Furthermore, the exclusion of such values from a business threatens to alienate business persons from their moral integrity. By cultivating what I will call “the spiritual imagination,” businesses can facilitate fidelity between the convergent values of its principals, and the actions, policies, and culture of a company.
Article
It is an undeniable reality that workplace spirituality has received growing attention during the last decade. This fact is attributable to many factors, socioeconomic, cultural and others [Hicks, D.A. 2003: Religion and the Workplace. Pluralism, Sprtituality, Leadership (Cambridge University press, Cambridge)]. However the field is full of obscurity and imprecision for the researcher, the practitioner, the organisational analyst and whoever attempts to systematically approach this relatively new inquiry field. This article attempts to provide a critical review of the literature on workplace spirituality by examining the underlying rationale of the main trends regarding spirit at Work and by negotiating their strengths and weaknesses. Current approaches to workplace spirituality are distinguished to the exploratory, contextual and the consequential, acontextual ones. Particular attention is given to ‚Respectful Pluralism’ proposed by Douglas Hicks, as it is suggested that this theoretical framework is the most well-founded, elaborated and systematic up to date. However, it is proposed that even ‚Respectful Pluralism’ fails to fully capture the complexity of such a multidimensional phenomenon as spirituality. Drawing on mainstream ethical and philosophical traditions (deontology, utilitarianism, virtue ethics) supporting alternative value-systems, it is suggested that a more inclusive and philosophically affluent framework needs to be developed. Finally, some propositions and thoughts are made towards this direction.
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