Abstract
This paper develops an ethical framework of leadership learning from Hannah Arendt’s writing. The intention is to identify important principles of a framework of leadership leading that help empower actors to lead themselves and to engage, interact, influence and inspire others through their appearances. It is argued that true leadership learning is directed initiating new beginnings through political actions. Such actions rely on spaces of freedom, which are spaces where people in organizations are answerable to each other and oneself. Three dimensions in this “spacing” are considered important: spaces of thinking, spaces of acting and spaces of judging They constitute three domains of freedom, which may help organizing and guiding leadership learning activities.
Highlights
Time and space in leadership developmentThis paper develops a framework for leadership development based on Hannah Arendt’s distinctions between thinking, action and judgment
Leadership is approached from a political perspective, which emphasizes its collective, relational and material aspects
Action and judgment are seen as different dimensions of leadership development, which enable people to take part in politics
Summary
This paper develops a framework for leadership development based on Hannah Arendt’s distinctions between thinking, action and judgment. Action and judgment are seen as different dimensions of leadership development, which enable people to take part in politics. The leader cannot exercise their power without knowing the inside of peoples’ minds, without exploring their souls, without having them to reveal their innermost secrets This great man image of leadership is off track in depicting the actual practices of leading, and it fails in its recommendations for good leadership. In the application of the later writings of Foucault, the active agencies of people are instead recognized as important and necessary parts of organizational activities These active agencies can take the form of subjectification, which is used to denote how one is objectified as a subject through the exercise of power/knowledge relations I return to this kind of thinking later in the article
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