Funny, likeable, and energetic, Pitch Perfect was a surprise hit, thanks to its catchy tunes and girl power esprit de corps.
How did Europe develop social capital, and we despite our many claims to history manifested so well in our monuments could not create an East India Company or Royal Society or a stock exchange? Broadly speaking, the answer is found in the development of the urban middle class that had cut its rural roots and developed new forms of associations such as clubs, trade and professional guilds, schools, universities and many other forms of collaboration. English public schools through conscious development of an esprit de corps, discipline and team sports prepared the company administrators who ruled us for over 200 years.
This is how artists greeted me in Havana, for the American blockade of Cuba has affected their supply of art materials and periodicals, formerly imported almost exclusively from the United States.
Yet the emergency has spurred a renewed esprit de corps. At the cost of precious gasoline a fine brush is sent traveling from one end of town to another for several artists to share.
Ethics, embodied life and esprit de corps: an ethnographic study with anti-money laundering analysts
PEREZTS M., FAY E., PICARD S., (2014), “Ethics, embodied life and esprit de corps: an ethnographic study with anti-money laundering analysts” Published on line in Organization, 4th December 2014
Mar Perezts and Sébastien Picard, ESCP Europe Ph.D., defended their dissertation in 2014.
Our highly sensitive ethnographic study with anti-money-laundering analysts delves into the understudied link between embodiment and ethics in organizations. We begin by reclaiming the importance of bodies and embodiment in the business ethics literature, which largely assumes preeminence of the mind over the body. We then draw on French phenomenologist Michel Henry’s theory of the subjective body to advance our understanding of ethics as endogenous embodied practice rooted in life. Through the experiential realities of our ethnographic work, we show how the two interrelated dimensions in which embodiment occurs (subjective body and organic body) operate at two interrelated levels (subjective and intersubjective experience) to advance theory on the implications of corporeal ethics in organizations. More specifically, by reclaiming and specifying the ontologically embodied and shared dimensions of ethical subjectivity in life, we show the emergence and development of an esprit de corps, which allows embodying collective ethical practice while resisting to continuous external pressures.
Banking compliance, business-ethics-as-practice, embodied ethics, esprit-de-corps, ethnography, Michel Henry, phenomenology of life.
We further develop the well-known Inglehart and Welzel (2003) map of global values, and develop the idea of “Asabiyya” (“social cohesion”), as a counter-model to both Barro and Inglehart and Welzel approaches. A frequently asked question is whether “modernization” without “spiritual values” in a globalized world economy and world society possible in the long run? Starting from principal component analysis, it is shown that rather two factors are decisive in understanding global value change: a continuum of “traditional versus secular”, and a continuum “cheating versus active society”. Asabiyya in the 21st Century, as a way out from the modernization trap of societies, characterized by large-scale social anomaly, is a high secularism combined with a high active society score, thus avoiding the “modernization trap”.