Through a nuanced braiding of Weick's (1995) sensemaking epistemology and Sartre's (1957) phenomenological ontology, we propose an approach to organizational analysis which we label existential sensemaking. We first explore the potential to fuse Weick's sensemaking and Sartre's ontology and then examine the case of a Peruvian mountaineering expedition to explore the potential of the existential sensemaking heuristic in understanding the importance of individual decision making in the process of identity work. We conclude that this perspective has profound implications for understanding ethical behaviour in organizing processes as well as within identity construction.
... work that combines sensemaking and existentialism. It has been argued that Weick's work on organizat...
Landau's experiment thus is misleading because it is in itself an experiment based on a conception of existentialist authenticity and ethics that is problematic on two counts: a conception which considers a disembodied, abstract subject as possibly authentic from the existentialist point of view and as capable, out of his/her own authenticity, of committing seriously immoral acts.
... that such an argument- i.e., that existentialism fails to prove a strong link between ethics and au... denied by the subject through an act of bad faith.5 Both Sartre and de Beauvoir recognize, then, tha...
In his autobiography, Peeling the Onion, which provoked a storm of controversy when it was published in 2006, Grass for the first time acknowledges that as a boy of seventeen he was a proud member of the infamous Waffen-SS. Clemens's fiction speaks with uncanny fidelity to the repressed moral anguish of white America - which is to say that guilt is most characteristically manifest in both the manner and the matter of his writing as a restive impulse straining upward, against formidable resistance, toward the surface of consciousness.\n Grass' experience of the Second World War, by contrast, confronted him with moral challenges of greater gravity from which he had fewer avenues of moral retreat.
...Both spoke the unwelcome truth to bad faith denial.4. In a manner reminiscent of Grass' excrem... attraction to "what passed for existentialism at the time," which "could be worn as a mask becom...
... to take it as an object of practical faith. "[T]ranscendent ideals are presupposed by the rhe...Balkin's affinity with existentialism is made clear in J.M. Balkin, Tradition, Betrayal,...
[...] there is nothing astonishing about Spinozism's radical anti-finalism finding a voice in the margins of post-structuralism, post-modernism, post-Freudianism, or postMarxism, all of which characterize themselves (sometimes in prophetic tones) as modes of the thought of the end and of the after-the-end.
...Existentialism was mostly deaf to Spinoza, who was not one of Sar... things, assumed as a veritable "article of faith" according to the still famous expression, which a...
... might, according to them, express faith or feeling, but not truth. And since then, positiv... is in Hegel, Nietzsche, Heidegger, existentialism, and in Buddhist thought. But even if our actions ...
From this follow several uncommon considerations regarding his aesthetics, ethics, and political theory as well as the "choice" of the imaginary on the part of the subjects of his existentialist biographies or "psychoanalyses" and the ease with which he employed the "free imaginative variation of examples" (eidetic reduction) from Husserlian phenomenology in constructing his philosophical arguments.
..., to his (in)famous lecture, Existentialism is a Humanism.6 Though this is Sartre's philosophi...'s home, the posturing and collective bad faith of second Empire society is fully exposed and disc...
Fromm discusses Ralph Waldo Emerson's perspectives, ideologies, and notions. Emerson's views changed markedly during his lifetime as he followed new developments in the sciences, so that he was faced with the acrobatic task of reconciling his growth acceptance of materialism with his sense of the spiritual foundations of the phenomenal world.
The stern old faiths have all pulverized. 'Tis a whole population of ge...
Indeed, although Merleau-Ponty's lengthy treatment of Sartre in the second chapter of The Visible and the Invisible is as rich as the discussion in Adventures of the Dialectic is crude, he confined his attention there to a consideration of the ontology of Being and Nothingness, as if Sartre had not subsequently revised it, and furthermore Merleau-Ponty explicitly acknowledged that he was ignoring Sartre's indications that the famous phenomenological descriptions were introduced into Being and Nothingness explicitly to open the way to a revision of the ontology with which the book began.8 In the present context, Merleau-Ponty's discussion of Being and Nothingness in The Visible and the Invisible is of interest only because at the outset of his discussion of Sartre in that book Merleau-Po...
... as a spokesperson for Sartrean existentialism for the general public.4 It was only when Merleau-... to his discussions of freedom, bad faith, and anti-Semitism is clear, but my effort here is...
... studying the attitudes, motivations, faith, desperation and hopelessness of fellow prisoners,..., Frankl re-evaluated 20th century existentialism, refuting the acceptance of life's meaninglessness...
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