scholarly journals On narcissist leadership and authenticity: Moving towards an ecological understanding of the self

2021 ◽  
Vol 41 (2) ◽  
pp. 44-47
Author(s):  
Bin Wu ◽  
Nesta Devine
Keyword(s):  
Public Good ◽  
Leadership Style ◽  
The Self ◽  
Personal Gain ◽  
Extreme Form ◽  
The Public ◽  
Ecological Understanding ◽  
Western Concept

Neoliberalism promotes the self as an enterprise. The entrepreneuring self originates from a western concept of autonomic individualism, which in its extreme form, gives rise to narcissist leadership in neoliberal times. Narcissist leaders are efficient in achieving neoliberal indicators and outcomes for personal gain. This leadership style is detrimental to the public good and democracy. Critiques of narcissist leadership could benefit from using an alternative ontological perspective: a Confucian notion of the self as an ecological being.

Positional Commitments and the Public Good: Perceptions of a Defecting Group Leader

1999 ◽  
Author(s):  
Mark E. Sibicky ◽  
Cortney B. Richardson ◽  
Anna M. Gruntz ◽  
Timothy J. Binegar ◽  
David A. Schroeder ◽  
...  
Keyword(s):  
Public Good ◽  
Group Leader ◽  
The Public

Finding Fault with the Nexus Pipeline? Agency Capture and the Public Good

2017 ◽  
Vol 1 (1) ◽  
pp. 1-8
Author(s):  
Andrew R. Kear
Keyword(s):  
Natural Gas ◽  
Environmental Impact ◽  
Public Good ◽  
Health And Safety ◽  
Environmental Impact Statement ◽  
Gas Industry ◽  
The Public ◽  
Fracturing Process ◽  
Natural Gas Industry ◽  
Regulatory Commission

Natural gas is an increasingly vital U.S. energy source that is presently being tapped and transported across state and international boundaries. Controversy engulfs natural gas, from the hydraulic fracturing process used to liberate it from massive, gas-laden Appalachian shale deposits, to the permitting and construction of new interstate pipelines bringing it to markets. This case explores the controversy flowing from the proposed 256-mile-long interstate Nexus pipeline transecting northern Ohio, southeastern Michigan and terminating at the Dawn Hub in Ontario, Canada. As the lead agency regulating and permitting interstate pipelines, the Federal Energy Regulatory Commission is also tasked with mitigating environmental risks through the 1969 National Environmental Policy Act's Environmental Impact Statement process. Pipeline opponents assert that a captured federal agency ignores public and scientific input, inadequately addresses public health and safety risks, preempts local control, and wields eminent domain powers at the expense of landowners, cities, and everyone in the pipeline path. Proponents counter that pipelines are the safest means of transporting domestically abundant, cleaner burning, affordable gas to markets that will boost local and regional economies and serve the public good. Debates over what constitutes the public good are only one set in a long list of contentious issues including pipeline safety, proposed routes, property rights, public voice, and questions over the scientific and democratic validity of the Environmental Impact Statement process. The Nexus pipeline provides a sobering example that simple energy policy solutions and compromise are elusive—effectively fueling greater conflict as the natural gas industry booms.

Compressed Identity

2019 ◽  
Vol 12 (1-2) ◽  
pp. 13-35
Author(s):  
H. Şule Albayrak
Keyword(s):  
Public Sphere ◽  
Civil Service ◽  
Muslim Women ◽  
The Self ◽  
Political Rights ◽  
The Public ◽  
Economic Issues ◽  
Turkish State ◽  
The Public Sphere ◽  
Depth Interviews

For decades the authoritarian secularist policies of the Turkish state, by imposing a headscarf ban at universities and in the civil service, excluded practising Muslim women from the public sphere until the reforms following 2010. However, Muslim women had continued to seek ways to increase their knowledge and improve their intellectual levels, not only as individuals, but also by establishing civil associations. As a result, a group of intellectual women has emerged who are not only educated in political, social, and economic issues, but who are also determined to attain their socio-economic and political rights. Those new actors in the Turkish public sphere are, however, concerned with being labeled as either “feminist,” “fundamentalist” or “Islamist.” This article therefore analyzes the distance between the self-identifications of intellectual Muslim women and certain classifications imposed on them. Semi-structured in-depth interviews with thirteen Turkish intellectual Muslim women were carried out which reveal that they reject and critique overly facile labels due to their negative connotations while offering more complex insights into their perspectives on Muslim women, authority, and identity.

Makna Alif dalam Puisi Zikir D. Zawawi Imron dan Sajak Alif Ahmadun Yosi Herfanda

2020 ◽  
Vol 2 (1) ◽  
pp. 52
Author(s):  
Sholeha Rosalia ◽  
Yosi Wulandari
Keyword(s):  
Comparative Study ◽  
Comparative Method ◽  
The Self ◽  
Sociology Of Literature ◽  
Self Reflection ◽  
The Public ◽  
The Creation

Alif means the first, saying the Supreme Life and is Sturdy and has the element of fire and Alif is formed from Ulfah (closeness) ta'lif (formation). With this letter Allah mementa'lif (unite) His creation with the foundation of monotheism and ma'rifah belief in appreciation of faith and monotheism. Therefore, Alif opens certain meanings and definitions of shapes and colors that are in other letters. Then be Alif as "Kiswah" (clothes) for different messages. That is a will. "IQRO" is a revelation that was first passed down to the Prophet Muhammad. Saw. Read it, which starts with the letter Alif and ends with the letter Alif. The creation of a poem is influenced by the environment and the self-reflection of a poet where according to the poet's origin, in comparing in particular Alif's poetry from the two poets. The object of this research is the poetry of Zikir by D. Zawawi Imron and Sajak Alif by Ahmadun Yosi Herfanda. This study uses a comparative method and sociology of literature. Through a comparative study of literature between the poetry of Zikir D. Zawawi Imron and Sajak Alif Ahmadun Yosi Herfanda, it is hoped that the public can know the meaning of Alif according to the poet's view. With this research, the Indonesian people can accept different views on the meaning of Alif in accordance with their respective understanding without having to look for what is right and wrong. The purpose in Alif is like a life, in the form of letters like a body, a tree that is cut to the root, from the heart is split to the seeds, then from the seeds are split so that nothing is the essence of life. So, it is clear that Alif is the most important and Supreme letter. Talking about the meaning of Alif as the first letter revealed on earth. After the letter Alif was revealed, 28 other Hijaiyah letters were born. The letter Alif is made the beginning of His book and the opening letter. Other letters are from Alif and appear on him.

Sentientist Democracy

2018 ◽  
Author(s):  
Alasdair Cochrane
Keyword(s):  
Public Good ◽  
Political Community ◽  
The Political ◽  
The Public

Chapter 3 asks what kinds of institutions are needed to protect the worth and rights of sentient creatures. The chapter’s ultimate claim is that they are best protected by democratic institutions: that is, institutions which are participative, deliberative, and representative, and underpinned by a set of entrenched rights. Crucially, the chapter further argues that those institutions should be comprised of dedicated animal representatives. The job of those representatives should be to act as trustees of the interests of ‘animal members’ of the political community. In other words, their job should be to translate the interests of animals with whom we share a ‘community of fate’ into their deliberations with other representatives over what is in the public good.

‘Everything Belongs to God’

2018 ◽  
Author(s):  
Walter Rech
Keyword(s):  
Social Justice ◽  
Public Good ◽  
Economic Inequality ◽  
Private Ownership ◽  
Social Conflicts ◽  
The Public ◽  
The Social ◽  
Wealth Redistribution ◽  
Social Teachings

This chapter examines and contextualizes Sayyid Qutb’s doctrine of property and social justice, which he articulated at a time of deep social conflicts in Egypt. The chapter describes how Qutb, along with other writers concerned with economic inequality in the 1920s–40s such as Hasan al-Banna (1906–1949) and Abd al-Razzaq al-Sanhuri (1895–1971), conceptualised private ownership as a form of power that must be limited by religious obligations and subordinated to the public good. The chapter further shows that Qutb made this notion of restrained property central to a broader theory of social justice and wealth redistribution by combining the social teachings of the Qur’an with the modern ideal of the centralized interventionist state. Arguably this endeavour to revitalise the Quranic roots of Islamic charity and simultaneously appropriate the discourse of modern statehood made Qutb’s position oscillate between legalism and anti-legalism.

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