How Organizational Change Can Become
Grounded in
Primordial Temporality?
David
Michael Boje
January
6, 2024
I am writing something
I present
below called Topper, to present to group of Cabrini doctoral
students in an
hour for Anton Shufutinsky’s class on Saturday.
Grace Ann doing an hour on CIW and SEAM.
This is a collection of three essays written in preparation
of a hour I
will present in a two-hour program for Cabrini University’s
Organizational
Development Ph.D. students. The
third
part written first, then second part, and this AM the first part.
I will
start with the answer to the question in the title and work
backwards unpacking
a primordial notion of time that can revolutionize change
management. It’s not
clock-time, and not getting into the ‘now-time.’ It is a world-time
covered over by clock-time
and the sequence of nows so common to narrative and most story
practices.
In the last section
(#437, those
numbers in the margin) of Being and Time, Heidegger, gives
his answer to
the title’s question: To
be “grounded in
temporality” in a “primordial way” of how temporality temporalizes
the
constitution of Being, you must prepare your existent
Being-in-the-world
(437).
The stakes of the
answer to the
title’s question, are quite high. Organization
change that is primordial can help with the problem of the ways
world Anthropocene
is being made uninhabitable by human, animal, plant, and most
cellular life by
the onslaught of organizations using clock-time and the linear
time of the
sequence of now, that covers over primordial time by levelling it
off. Let us
start the answer to the question.
For the answer to the
question of
the title, students of Anton Shufutinsky get some hints. Please
begin your
study with Shufutinsky, Svane, and Boje (2024) introduction of
grounded theory
and to antenarrative (on
line
here). Then Shufutinsky and Burrell (2024) for most advanced
work on
antenarrative.
What is
antenarrative?
(antenarrative.com) Antenarrative is a word I invented in the
2001 book,
Narrative Methods for Organizational & Communication
Research to get at
process dynamics of organizational storytelling. First, ANTE (is
short for
antecedent, what comes BEFORE). Second, ANTE means a BET. It in
the 2001 book
as 'BEFORE-narrative' and a 'BET on the future’ a prospective
sensemaking
(2008), but just the ordinary rut of retrospective sensemaking
(Weick, 1995).
"Antenarrative is
defined
as ‘the fragmented, non-linear, incoherent, collective,
unplotted, and
pre-narrative speculation, a bet, a proper narrative can be
constituted’"
(Boje, 2001: 1).
Antenarrative
is defined as the
already there processes that are pre-constitutive of 'narrative'
and 'living
story': Beneath, Before, Bets, Being, Becoming, Between,
and Beyond.
From 2001 book to now,
the seven
process took shape. Now there are 7 B's I will introduce to
you.
LOOK
INSIDE:Read
Introduction to my book then you will know the complete
answer!.
In what follows, my
purpose is to
bring about your understanding of what primordial time can do to
radicalize
organization change towards ‘care.’
To be ‘grounding’ in
seven
antenarrative processes is to notice ways of not ‘abstracting.’ Hegel used abstractions
of formal dialectical
logic in reifying his thinking (consciousness) about time and
space, and the
manifestation of spirit into time. What Hegel failed to do, and
what
organizational change that is grounded in the primordial can do:
1.
Observe the reifying
thinking of time and space by
organizations.
2.
Focus attention on “the
Being of care” that can
be cultivated in world-time (437).
3.
Observe ways organizations
keeps falling from authentic-primordial-temporality
into the sequence of nows of clock time and datability.
4.
Notice organization’s
emptiest of formal-ontological abstractions, Hegel’s negation of a
negation,
which leaves both time and spirit totally unexamined (435).
5.
Make time to be
authentically in-time,
unlevelled, un-reified which is to say, the qualitative time, not
just the quantitative
time of the clock, and its moving pointers.
6.
In the True Storytelling
book (Larsen, Bruun,
& Boje), the 7 antenarrative processes of changing
organizations, are all
about moving from abstracting to grounding, and from linear
rehistoricizing to
futuring that is ahead of itself.
7.
Notice the “abstractness of
consuming” time by
clock time, and most ordinary time sensemaking, which prevents any
authentic
intuitive-becoming from becoming manifest (431).
8.
Hegel’s dialectical is all
about ‘punctuality’
in a negation of space to a multiplicity of points,
Being-out-of-time itself,
displaced by yet another abstractness, the dialectical logic of
the negation of
negations in his version of thesis-antithesis-synthesis (430) {See
Hegel’s space
& time entry in Encyclopedia of Philosophical Science).
In
sum, the locus
of time of organization systems is primarily linear clock time,
the sequence of
nows, now-past, now-not-yet, and so on.
The
contribution
you can make to organizational change is to change from
organization’s ordinary
time fixation on retrospective sensemaking (Henri Bergson to Karl
Weick) to prospective
sensemaking (Boje, 2001, 2008). This is a change to futuring, in
moments of
vision, glances at time ahead of itself (aka foresight).
The
futural that is “ahead-of-itself” is about the death that awaits
us all
(425-426). World-time is not clock-time, nor the leveled-off
standardized
linear sequence of nows (not-yet, just-now, etc.). Temporality of world-time
temporalizes itself
but remains covered-up by the counting of the sequence of nows,
passing away,
already forgotten by retrospective sensemaking narrations (Weick,
1995). You see
“world-time can never die” but public
time everyone takes up in Being-with-one-another keeps levelling
off the nows,
that then belong to everyone, and to --- nobody (425).
How
are we fleeing in the face of authentic primordial existence of
time? We keep
covering up world-time. In organizational change, the ecstatically
futural
(424), keeps being covered over, falling away from any authentic
temporality,
fleeing in the face of death.
The
retrospective sensemaking of nows take over the definition of the
future,
pushing prospective sensemaking storytelling aside, burying it in
clock time,
in Plato’s sequence of nows (423). World-time
gets all covered up by
organizations in ordinary time, in clock-time temporality, and in
the levelling-off
of the sequence of nows (424).
How
can we encounter world-time in organizations that is constantly
covered up by
clock-time? And add
to that the
datability of calendar-time.
The
university has granted us two hours of datable clock-time, passing
away, in the
flowing of nows. The two hours will become a former occasion of
our meeting one
another. Counting the seconds of the two hours is the ontology of
counting time
using the shadow of the sun or the traveling pointer of the clock
(422).
How
can we help organizations to understand world-time as primordial
time in our
change management endeavors? World-time belongs to the
temporalizing of
temporality (420).
Our
potentiality-for-Being authentic primordially is in the
anticipatory
resoluteness of care, holding the-true (307).
That is the hermeneutical pre-story (see Paul Ricoeur’s
Time and
Narrative book, chapter on emplotment circle).
To
find and reveal primordial temporality of an organization’s
Being-in0the-world
as ‘care’ is the primary task of the change agent (231). To get
organization’s
participants into the primordial state-of-Being in-Care is to
engage in the disclosability
of the concealment of primordial time being accomplished naively
or
monstrously.
Primordial
time
is hidden by many ways in organizations. There are technology
devices (see
Heidegger’s A Question Concerning Technology).
SECTION TWO: Primordial True Storytelling of
Change Management and
Survival
We can focus on
primordial sections
219-234, 306, 334 (margin numbers) in this source.
To say ‘True Storytelling’ means to uncover
something
undisclosed about the entity, so we see it as it is in-itself
(219). True
storytelling lets the entity be seen in
its uncoveredness of Being-true, as Being-uncovering
(ontologically)
Being-in-the-world. This
is what we can
call the primordial foundation of True Storytelling.
The primordial phenomenon of True Storytelling
is a change
approach that means Being-uncovering (a verb), go going into the
first process
of antenarrative, I call the ‘beneath.’ Going beneath the opinion,
judgement,
idea, or concept of ‘true’ by taking the primordial out of its
hiddenness and
letting what’s true be seen.
This is
seeing the ‘how’ of the uncoveredness’ and telling ‘how’ entities
comport
themselves in both coveredness and uncoveredness.
For example, a couple New Year’s ago, I had
blood in my
urine. Shocking. My true storytelling as uncoveredness and
Being-uncovering is
not the mere telling of the dreaded ‘word’ I dare not speak.
Rather, to see and
to tell what is happening in a primordial sense “by the
existential-ontological foundation of uncovering” something
that is
Being-in-the-world means to go ‘beneath’ the ‘word’ I dare not
speak
(220).
I speak the word ‘cancer’ and enter the
worldhood grounded
in all sorts of uncoveredness and disclosedness of something I
cannot see.
Blood tests, biopsies disclosed the facticity of hundreds of
billions of cancer
cells alive in me. It
is the most
primordial phenomenon of True Storytelling (221). It is “the
existential
Constitution of the ‘there’” I dreaded to recognize and is the
primordial
disclosedness of something scary (221).
We can learn four facets of Primordial
Organizational and
Self Change in this example.
1.
DISCLOSEDNESS
OF CARE for
being alongside entities within-the-world of changes means the
uncoveredness of
not just facts, opinions, or expert judgments, but going Beneath (an
antenarrative process) to the
primordial. A change
agent can enter the
realm of the primordial of care.
2.
THROWNESS OF
THE BEFORE Dasein
means Being-There in an already definitive world (the Before of
antenarrative,
historicizing) and Being-alongside and ‘Being’ within-the-world of
change of
what stories are already there, and stories untold. The cancer
cells were
already there, undiscovered, laying-in-wait, proliferating into
hundreds of
billions inn colonies, since the 1969-1970 Vietnam War service in
the
Army. There was Agent
Orange in the
soil, the air, the water, and the food. I consumed mass quantities
of Agent Orange.
That is the a priori hidden beneath, in the Before of my
history, and my
already there primordial state-of-Being (230).
3.
PROJECTION OF
BETS-ON-THE-FUTURE is
third antenarrative process. It is all about foresight (232). In
organization
change we make Bets-on-the-Future towards an entities’
potentiality-for-Being
authentic and inauthentic (e.g. denial). This is the true
storytelling by
prospective sensemaking, and more than that a most primordial true
storytelling
of existence in-the-midst of change, and what has potential.
4.
FALLING INTO
BEING is the
fourth antenarrative process. Falling is not just listening to
idle talk.
Rather, falling is part of primordial, sinking into its hidden,
and the fall
into untruth. This falling involves an existential analysis, a
fall into
primordial, into the Being-there of untruth, uncovered and
encounterable in the
disguise of semblance. It sounds true, it’s like the true, but the
true lies in
hiddenness. Falling into true storytelling includes the
pre0ontological the
Being-in-untruth that is part of the pre-condition of
organizational change.
Uncovering the hidden aspects of Being in-time of untruth, is a
kind of robbery
from any sort of true storytelling.
There are three more antenarrative processes.
More later.
Let the Parmenides’ “goddess of truth” guide
your
organizational change efforts (223). Let your true storytelling
uncover
pathways by your ontological inquiry into both truth and untruth.
Most
important let care unfold in the primordial within-the0world of
change (223).
There is much ‘idle talk’ in organizational
change
initiatives. Someone else asserts and says what’ true, but in such
a way that
uncoveredness is preserved, so I stress in first antenarrative
process to go Beneath
both the ready-to-hand and the present-at-hand of opinions,
assertions,
judgments. True
storytelling is always
disclosedness which uncovers ontologically the existential
foundation, not just
the facticity or Ontical, but the primordial concealment of true
and untrue.
The locus of true storytelling does not lie in
opinion,
judgement, or idle talk. On the contrary, disclosedness of the
ontological
conditions (226) of my cancer or of what must change, is a
primordial encounter
with what is in concealment. I cannot see the hundreds of billions
of cancer
cells in prostate and rapidly escaping into more and more lymph
nodes. I cannot
see aggressive stage four cancer spreading. The disclosedness is
by blood tests
for PSAT, by biopsy of each organ, by bone scans, CT scans with
iodine and with
radioactive substances, and so on.
THE BECOMING ANTENARRATIVE PROCESS You
may have heard
about my Little Buddha. A gift from shamanic meditation I received
during
therapy session. The message of Little Buddha ‘to be friends with
all my living
cells, including cancer ones.’
I don’t
fight cancer. My becoming of care is uncovering a primoradial
existence. There
are hundreds of billions of cancer cells, and with meds and
radiation many
cells will leave, but many billions will stay on.
PRIMORDIAL TEMPORALITY OF ORGANIZATIONAL
CHANGE The
existential interpretation of true storytelling of organizational
change, as
you can now attest, is all about the disclosedness of truth and
untruth in the
totality of Being-in-the-world which the change agent introduces
as Care.
There is opinion, judgement, idle talk, and
basic facticity,
but also the Disclosability of what is covered and hidden in all
that. Using
existential analytic of antenarrative
processes, an ontological interoperation of change done with care,
is possible.
We have looked at the going Beneath, the Before
of already
there, the Bets on the Future, and the Being.
The BECOMING ANTENARRATIVE PROCESS
Becoming is a
primordial temporalizing of temporality that moves from past to
present-Being-in-the-world, and from future to
present-Being-in-the-world.
Becoming in organizational change requires your ontological
investigation to
work-out an understanding care.
The BETEWEEN ANTENARRATIVE PROCESS Beneath
is
all about the who’s in-between going Beneath and grounding in
relation to
Being, and in-between the Before and the Bets in relation to
Being. Between is
a relational process of primordially of identifying the who is
storytelling
what, when, where, why, and how.
We are
always storytelling to a who. I focus on four who’s.
1.
EGO WHO The
ego we are telling
stories to. The ego an organization is telling stories to.
2.
FAMILY WHO The
family who we are
telling stories to. We belong to lots of family groups,
work-groups, teams,
departments, etc. Each is a who to which we adapt our
storytelling. The family
groups become the they and enters our identity as the they-self we
keep talking
to in internal dialogue.
3.
CORPORATE WHO
The corporate who
everyone is telling stories to, is a focus of organizational
change
initiatives. The corporate-who becomes a they and enters our
identity as the
they-self (a topic for another day).
4.
ECO WHO The eco (ecological) who
we are telling
stories to, and the stories the ecological in its geo-history,
biology, plant
life, animal life, and cellular life is telling to us.
The point for organizational change, is to look
at, and to
analyze, and to restory the conversational storytelling of the
Between-the-four-who’s.
By going beneath, before, bets, Being,
becoming, and between
the who’s, we are already engaged in the 7th
antenarrative process,
called the Beyond.
The BEYOND ANTENARRATIVE PROCESS To
go into
grounding from going Beneath abstraction etc., is all about
reflection, and is
an uncovering and Disclosability process. Engaging change clients
in
reflexivity events is part of doing True Storytelling. In this way going Beyond
is a self-reflection
process. In my cancer
example, I was
holding-my-self-for-guilt (306).
I had
been found guilty of having cancer, and my entire worldhood
changed. I
restoried guilt with the help of Little Buddha into caring for all
my cells.
Caring is beyond guilt, to acceptance of life primordial.
The temporality of everydayness of change
management. Change
management is within a primordial totality, articulated in
conversational
storytelling interventions (a topic for another time).
Living in the temporality of everydayness of
cancer, in that
primordial totality of cancer cell’s articulated demands means a
change in
diet, new meds, radiation, surgery (if required), and a definition
of caring
for my-self, Being-in-the-world of the survivor.
SECTION THREE:
Topper Storytelling
What is a Topper?
It
is a Top, that goes on top of a pickup bed. My bed is 6.5 feet by
somewhat less
than 6 feet wide. A
Topper lets you go
camping if you set it all up just right.
This Topper is part of the theme of next meet
up, is the
meaning and practices of time in Heidegger, how they differ from
Hegel’s theory
of sequence of now punctuality.
Rather
we try to sort what is primordial time of the temporalizing of
temporality.
You can read up on last sections 404 to 437 of
Being in
Time, online, if you have the time (pun intended).
Sabina and I are each preparing for the session
and hope it
will be a fun exploration.
We can focus on this chapter: Temporality and
Within-time-ness as the source.
I am working on a pickup camper Topper, and it
es teaching
me the relation of time, truth, technology, and thinking. If I take a Hegel notion
of time, as sequence
of nows (now-past, now-now, now-not-yet, now-will-have-been, and
so on. Then
there is a leveling in of time int o bunch of nows, that have
punctuality and
quite abstract, and not at all primordial in any
existential-ontological
way. Of course this
has everything to do
with my exploration of the 7 B’s of antenarrative.
If I am Hegelian, the temporalizing of the
Topper-camper,
runs its course in time, as a series of now-problems to solve. Where to find a used
Topper because new ones
are $3,000 to $6,000. Now,
I found one
that is quite old and tattered, missing a back window, for $250 on
Facebook
Marketplace. As luck would have it, it was located just a couple
miles away and
I did not have to drive to Albuquerque or El Paso.
Now I had to solve so many now-problems, how to
clean it,
how to get a new rear window without spending more than the Topper
cost. The solutions
to problem after problem,
become possible, and fall into time. In location and n movements
of stuff
taking over my shop. Now I am at Home Depot, and next now, I am at
Lowe’s, and
several tripes to Harbor Freight for more tools, and odds and ends
needed for
the build that is not-yet-now.
Each
morning I draw a set of plans and sketches for the days, and get
only a small
way, as more problems unanticipated, arise, and arise.
I encounter the relation of time, truth,
technology, and my
own thinking about Topper. One truth is no way Grace Ann is going
to go camping
on Topper. Another truth, the costs are skyrocketing to repair and
prepare, and
make any progress. Another truth, I am at limits and beyond limits
of my
technical competency but push on anyway. Time is the trught of the
Topper, in
space that neither precedes time nor follows it. But the
spatializing of the
space of topper, where to put the bed, the toilet that is not-yet,
but is an
idea, or was, until yesterday, when I took all day to begin the
build of a
compost toilet with urine separator and stumble my way through it. I am excited this
morning, waiting for enough
daylight to get back to the build. A whole series of problems to
solve, what
fun.
Topper is making a transition from idea, to
purchase of a
mess, to sorting the mess, to measuring and remeasuring, cutting,
and
recutting, using every type of technology at my disposal. With
each decision
the Topper, is the Hegelian negation of space after space, which
can be used in
fewer options, choice by choice.
Space
and truth are in this relationship to technology and to time, and
the evolution
of my Enthinkment.
In Hegel, time is punctuality and space is
given in
thinking, only as space that gets negated in thinking. The
negation of the
negation of Hegel, is central to Jean Paul Sartre’s dialectic
materialism
critique. That is
another topic. Here
the negation of negation is Hegelian punctuality. It is series of
nows, a now
not yet, a now, just now no longer, and so on.
When time is treated as the punctuality of nows, something
about time,
goes missing in action. The Toper now-here, after one week, in
punctuality that
is Hegel-time is very complicated.
The Topper now-hear, today, grows in actuality
of distinct
materially. The camper bed is laminate of foam board, with carpet
on one side,
and some stiffer material such as plastic board or 1/8th
inch
laminate sheet cut to fit. A high strength quick dry #M spray glue
does the
job. Bu then as I talk to Grace Ann, the possibility of two
camping, means an
expandable bed to 50 to 56 inches width by 80 inches length
becomes possible to
contemplate. But, she
suggest keeping it
low, just above wheel-well bumps.
Then I
m thinking the ‘now’ and space is time, in Hegel’s intuited
becoming. I am
rethinking many particularities. Then the question, if the bed is
bigger, for
two, then how to get to the toilet (which does not yet exist)?
Where will it
be, in what space?
In Hegel, time reveals itself int ‘intuited
becoming’
(principle 5 of True Storytelling & 5th of the
B’s). But the Topper
is in transition after
transition from nasty, dirty, broken Topper a nothing to what was
idea
(Principle 1, the Beath), to the the Before of already there in
Topper’s
history, to the Bets on the future I am making, to the
Being-in-the-world
(Principe 4 of True Storytelling (TIME), onto to Becoming
(principle 5), then
Principle 6 the scenography of artefacts (I call Between in
antenarrative) and
racing to principle 7 (reflection). But this is way too Hegelian,
a sequence of
nows.
I hope you see the problem of moving out of
Hegelian Time in
to ontological time of the primordial.
Time reveals herself in ‘intuited becoming’
from the nothing
of my broken Topper now installed on V10 F250 Ford pickup bed,
here and now.
“The Being of time is the ‘now’” (#431) according to Hegel. So
many nows, no
longer, and more nows not yet, not even in intuited-becoming, such
a sequence
of nows is the abyss.
Hegel’s way of time and punctuality is
levelling off all the
nows, and nows becomes too privileged, taking on airs, as they
already
dissolve, diffuse, an dare pulverized (#431). Nows are so
monstrous, covering
up primordial with that sequence of past-present-future, so
linear, and far too
abstract for an ontologist.
Each day I watch YouTube to get some ideas on
how to solve
yesterday’s arising problems. How to make a urine separator from
5-gallon
buckets, how to make a separator from a cut off a second bucket,
how to make
the laminate walls, etc. I tried the cassette toilets and the blue
swirling
additive. They work, but not in way that Grace Ann would approve.
Topper does actualize historically in-time. And
I do
experience the levelling off of the nows, as they begin to look
alike, and are
so abstract. But as I construct the Topper, and concretize the
solutions, there
is this existential unveiling of temporalizing of temporality
(#436). The two
temporalities seem to be intertwined.
I seek the ontologically primordial, the
World-time within
not only the horizon of history, but the horizon of the future,
within-time.
The authentic and inauthentic exist in
existential-ontological manner of Topper-time, Topper-truth,
Topper-technology,
and Topper-thinking. Topper
arises and
falls away yet is veiled in ontological problematics (#437).
Topper, you see, has not yet been enkindled,
because
preparations are made for each particularity, existent and
Being-in-the-world,
so very non-conceptually (Beneath of antenarrative), lots of
disclosures add to
my understanding of Topper Being-at-all-possible to an
existential-ontological
constitution of something called ‘ecstatical projection’ of Being
in some
primordial way of temporalizing that gets interpreted in
primordial time!
But just what is ecstatical?
Now we must venture into that other book, History of the
Concept of
Time. It is the story
of Heidegger
moving away from Husserl’s categories (sensible & categorical
consciousness) and substituting a new category of intetntio and
intentum (see
pp. 37-41). And moving from Husserl bracketing out the world of
time with
consciousness, to a Being-in-the-world of primordial. It is a new
form of
thinking we call Enthinkment of existent Being-in-the-world that
is
antenarratively Beneath the concepts, empirics, and fact
measurements of time
(clock time).
The time-truth-thinking-technology relies on
the essay
questions concerning technology. See https://www2.hawaii.edu/~freeman/courses/phil394/The%20Question%20Concerning%20Technology.pdf
for what is enframing.
Why is this relevant to today? In the geological period
of time, the
Anthropocene, our technologies threaten to destroy the Biosphere
that supports
Anthropos (that includes us, animals, plants, and so on). The
Earth system is
in peril, from the danger of technology devices that conceal
something
important about Aristotle’s fourfold causes and the Second Law of
Thermodynamics (e.g. entropy). Bringing the concealment into
uncealment, is the
point of not just my Topper story, but the plight of the
Anthropocene (see
Sven-Olov Wallinstein, 2005) at https://www.diva-portal.org/smash/get/diva2:217475/FULLTEXT01.pdf
He gives an answer to the question, what is
ecstatical?
“The
theme of historicity is central in Heidegger, and it traverses
the whole of his
work, from the early reflections on the concept of time, through
the analysis
of ecstatic-horizontal temporality in the ’20s, up to the
expanded and reworked
concept of history that appears after the “turning” and that
guides the attempt
to think being itself as history” (p. 143).
The
Topper is an
anticipatory resoluteness of myself, a caring for something
ecsatically futural
(#424-5 in Being & Time).
You see,
the now by now of Hegel, fails to recognize the authentic
futurity I intend in Bets
on The Future (3rd principle of True Storytelling,
called
Plot). All the
levelled-off sequence of
nows (#425) keeps concealing the futural and the already there
in the many
pasts.
I hope
you enjoyed the
Topper storytelling about Time, Technology, Truth, and Thinking
(aka
Enthinkment).
It’s
time to get back to
working on Topper. I have lots of Primordial Time to uncover.
Following summary from Antenarrative.com
7
Antenarrative Processes, adapted from BOJE 2022 download book on
Pondy, until published Ante has 7
B-processes & Fore means ‘in advance of’
Narrative-closure, -coherence, … with |
|
|
|
1 Beneath |
Fore-conception
is to ‘Go Beneath’ the language to the silent spaces
between words, the pauses in speech & writing, to
the Flux, Flow, and movement. For example, listening to
baby talk, and wondering what the silence means or
parents disagreeing about upbringing. |
2 Before |
Fore-having is the twisted &
entangled histories. It is looking backwards with
retrospective sensemaking. But
it is challenging quite shallow histories erase most of
history by marginalizing microstoria (little people’s
history of resistance to grand narratives). Before is an
on-going rehistoricizing of the past with new
preferences. For example, a baby born into parent's and
grandparent's history, and into what society expects of
babies and parents. |
3 Bets |
Fore-sight is looking-forward to
Futures arriving.We ante-up (as in poker) into the pot.
We observe each others anteing. Are they bluffing? It is
prospective sensemaking denied by Henri Bergson, and
organization studies until 2001. 'Bets on the Future' is
done by many players making many plots. It is not
treating a linear Beginning-Middle-End narrative (BME
narrative) as the only plot and getting
blindsided. BME
narrative keeps cherry-picking select actors and very
few events, thereby hiding the futures arriving. Very
short-sighted. For example, parents make bets on a baby
unborn, and Ante-Up new baby furniture and baby
clothing, while planning the baby's choice of
university. |
4 Being
|
Fore-getting in double meaning: (1)
fore-getting Kairos (in Greek hitting the target in
right moment) of Timing, in stead of Chronos
(chronological, sequential time). Time is inseparable
from spacing (in places) and mattering of
sociomateriality (SpaceTimeMattering inseparability in
Karen Barad’s work). Fore-getting our Being-in-the-World
we are thrown into illusion. For example, a baby has
Being-in-the-world in place, with adorable moments of
Kairos. |
5 Becoming |
Fore-caring is itself an ethical
process of caring, Becoming is what is coming-to-be
in-Be-in-the-World. It is caring for all species, not
humancentric. For Pondy it is beyond open system
thinking, and is an organic nature way of thinking (see Ehthinkment.com).
We can think in-advance of just enactment of
retrospective sensemaking or prospective sense-making,
for example the baby arriving, not yet born has a
future. |
6 Between |
Fore-structuring is a process of
setting up infrastructure in-advance. It is pauses of
silence between words spoken or written. In True Storytelling System,
it is pauses between the four-hearts. Fore-structuring,
for example, baby-proofing a house before the baby
arrives in-the-world. |
7 Beyond |
Fore-grasping by intuitive, the 6th sense
in Grace Ann Rosile’s (2016) Tribal
Wisdom for Business Ethics &
her HorseSenseAtWork.com.
Indigenous Ways of Knowing, (IWOK). The Abduction best
intelligent guess in Charles Sanders Peirce semiotics.
It can be spiritual awareness Beyond the five senses of
sensemaking. For example, I make a best guess about why
the baby is crying, and try this or that, until baby is
happily playing again. |
References
Boje,
David Michael. (2001). Narrative methods for organizational &
communication
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Communication
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Boje,
David M. (2008). Storytelling organizations. London: Sage.
Hegel
(1830). Encyclopedia of Philosophical Science. Third and Final
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G.W.F. Hegel 1830; Translated by William Wallace, first published
1873.
https://www.marxists.org/reference/archive/hegel/works/sl/introduction.pdf
Heidegger,
Martin Being
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Technology. https://www2.hawaii.edu/~freeman/courses/phil394/The%20Question%20Concerning%20Technology.pdf
Larsen,
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strategy.
Routledge, 2020.
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A.,
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Story Is
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Shufutinsky,
A.,
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Methodology in Business Storytelling. In A World
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Analysis of Business Storytelling Volume 5: Business
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Karl E. (1995). Sensemaking in organizations (Vol.
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Sage.