Exploring conscious business practice – Reflections

Last month Pete Burden and I were the guest editors of AMED’s Winter2013WSjournal eOrganisations and People on the subject of conscious business.  The editorial can be read here.

In this post I would like to reflect on a conversation I had with a good friend of mine.  If you read the editorial Pete and I are making the case that we should look beyond frameworks and schema to provide us with conscious, sustainable and more thoughtful business, business that is mindful of its impact today and years to come.  Many of these CSR and Corporate Responsibility frameworks have delivered many benefits over the years, but to rely on them is a contradiction.  In other words, to do so risks diminishing rather than enhancing consciousness by focusing on future abstract goals and polices at the expense of present day-to-day interactions and reconciling often troubling and contradictory pressures.   The point is that labelling a term ‘conscious business’ is a double edge sword: on the one hand it focuses a light on the issue and gives it a legitimacy; but on the other, it fixes the subject in some idealised state where it is difficult to talk about the challenges in the context of daily lives.

Returning to the conversation I had with my friend, I was struck by her feedback ‘… and what is conscious business?’.  It strikes me that how ever hard we try to divert attention from clear abstract definitions towards the hurly-burly, where definition emerges from action, we are drawn back to the siren calls of clarity.

This dilemma reminds me of the work of Raymond Williams; although better known for being a Marxist Sociologist, it is his reflexive thought that I’m drawn to (Williams, 1977).  He points to the tendency of description and analysis habitually being expressed in the past tense and the difficultly this causes in seeing the on-going human activity as anything but a fixed object.  He says: ‘the strongest barrier to the recognition of human … activity is this immediate and regular conversion of experience into finished products’ (Ibid, p128).  He then points to the tendency of engaging with these static forms as a means of currency in communication, particularly when he notes: ‘Analysis is then centred on relations between these produced … formations and experiences … so that now only explicit forms exist, and the living presence is always, by definition, receding’.

Williams explains the implications for reducing the fluidness of experience into static forms, they miss the: ‘… complexities, the experienced tensions, shifts, and uncertainties, the intricate forms of unevenness and confusion’ (Williams, 1977, p. 129).  If Williams points to what is lost in forming and working with abstractions in the present, he also illustrates the implications this has on the possibilities that are yet to come when he states:  ‘And from the abstractions formed in their turn by this act of debarring – the “human imagination”, the “human psyche”, the “unconscious” – new and displaced forms of social analysis and categorization, …are more or less rapidly developed”(Ibid, p13).

I find this a useful way of thinking about the interaction between frameworks and lived experience and my friend’s quest for some certainty.  I am not drawing an absolutist choice between one thing and another (frameworks versus ‘lived experience’) but the paradoxical interaction between the two and how important it is to be aware (or even conscious) of the vital interaction between them.

Reference:  Williams, R. (1977). Marxism and Literature. Oxford: Oxford University Press.



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