Rationalization Of Society Research Articles

The Green economy: implementation of "Demoethics” principles for sustainable development of environmental compliance and corporate social responsibility

Goal: Conceptual analysis of “green” economy tools through the implementation of environmental compliance and corporate social responsibility based on the concept of “Demoethics” for sustainable development. Methods: The study utilizes a general methodological approach, namely a systemic approach, which includes methods of logical, statistical analysis and synthesis, goal setting, and goal decomposition. Results: The development of a “green” economy through the implementation of effective practices of corporate social responsibility and environmental compliance should be based on the concept of “Demoethics” which is based on the idea that sustainable development of society can only be achieved through adherence to ethical rationalities that can ensure a balance between the economic, social, and environmental needs of humanity. The paradigm of sustainable development is based on ethical rationality, which includes ensuring the basic needs of people, reducing socio-economic inequality, respecting cultural values, and environmental responsibility. Conclusions: The integration of education and upbringing, a well-developed mind, acquisition of knowledge, scientific principles, and honest labor make a certain contribution to sustainable development. Therefore, democratic principles shape ethical rationality in society, and their effective implementation in corporate social responsibility and environmental compliance allows for improving the quality of life of the population and the competitiveness of society

Иррациональность в государственно-правовой реальности

Introduction: the phenomenon of irrationality is deeply rooted in being. Its multidimensional nature, on the one hand, attracts attention, forcing us to evaluate its real, actual influence in one or another sphere. On the other hand, it may seem that its versatility is rather exaggerated, because how in the modern world can one analyze ontological phenomena based on irrationalistic positions? Moreover, how can we doubt the rationality of such a stable institution as the state? Despite the gradual rationalization of the entire system of state power, rooting in society the idea of the necessity of the state itself, less rational systems of power, and perhaps, even irrational ones, have existed for thousands of years. Moreover, the state began to acquire its inviolability and stability precisely during the period of less rationality of society. Methods: the methodological framework for the study is the methods of analysis, induction, analogy, and the historical, structural and functional methods. Among the results, first of all, there is the fact that irrationality in the state is by no means a relic of the past. On the contrary, it is inherent in modern states. This actualizes the need for its detailed analysis. The main conclusions include the following: 1) the theory of progress, reflecting the regularity of the development of society, explains the gradual rationalization of the state itself; 2) the ideas of the psychological school of law quite definitely demonstrate the manifestation of the ancient Roman saying consènsusfàcitjus (consent creates law), since it is tacit consent, which is inherently irrational before the authority of the state and forms it as a stable system; 3) the study of the phenomenon of irrationality in the state is able to reveal various problems in a new, not so obvious light.

Beyond Criticism of Ethics Review Boards: Strategies for Engaging Research Communities and Enhancing Ethical Review Processes

A growing body of literature critical of ethics review boards has drawn attention to the processes used to determine the ethical merit of research. Citing criticism on the bureaucratic nature of ethics review processes, this literature provides a useful provocation for (re)considering how the ethics review might be enacted. Much of this criticism focuses on how ethics review boards deliberate, with particular attention given to the lack of transparency and opportunities for researcher recourse that characterise ethics review processes. Centered specifically on the conduct of ethics review boards convened within university settings, this paper draws on these inherent criticisms to consider the ways that ethics review boards might enact more communicative and deliberative practices. Outlining a set of principles against which ethics review boards might establish strategies for engaging with researchers and research communities, this paper draws attention to how Deliberative communication, Engagement with researchers and the Distribution of responsibility for the ethics review might be enacted in the day-to-day practice of the university human ethics review board. This paper develops these themes via a conceptual lens derived from Habermas’ (The theory of communicative action. Volume 1: Reason and the rationalization of society, 1984) articulation of ‘communicative action’ and Fraser’s (Social Text, 25(26), 56–80, 1990) consideration of ‘strong publics’ to cast consideration of the role that human ethics review boards might play in supporting university research cultures. Deliberative communication, Engagement with researchers and the Distribution of responsibility provide useful conceptual prompts for considering how ethics review boards might undertake their work.

Development of Tribal Marketing and Application Possibilities in Postmodern Society

Development of Tribal Marketing and Application Possibilities in Postmodern Society

Is There a Role of Religion? The Moderation Role of Religious Identity and Religious Practice between Traditional Media Usage and Moral Evaluation

Although the relationship between traditional media usage and moral evaluation has been studied in China, it is not clear what role religion plays in this relationship. The 2013 Chinese General Social Survey was used to examine the moderation role of religious identity and religious practice in this correlation. The STATA 15.1 and PROCESS macro for SPSS (Model 2) was employed. This research confirms that religion has a moderating role in the correlation between traditional media usage and moral evaluation. Specifically, religious identity, no matter whether it is polytheistic or monotheistic, will strengthen the correlation between traditional media usage and moral evaluation. However, religious practice will weaken the correlation between traditional media usage and moral evaluation, except the religious practice of monotheism in China. Furthermore, our findings prove that religion is an important situational factor in the correlation between traditional media usage and moral evaluation. We should take religious identity and religious practice as independent factors to conduct a richer study in the future. Most importantly, our findings further confirm that the rationalization of society does not necessarily lead to the secularization of religion.

Humanidades: desencantamento e desafios

Esse ensaio parte do pressuposto de que existe uma crise institucional nas universidades globais, na qual a formação humanística tem sido desconsiderada no processo cada vez maior de valorização de um tipo de racionalidade técnico-científica. O ensaio, portanto, tem por objetivo apresentar uma discussão acerca desse tema num diálogo com os pressupostos teóricos que lidam com a racionalização da sociedade e os processos de desencantamento decorrentes da modernização. Assim, propõe um diálogo com autores e concepções que nos ajudam a refletir sobre o papel das humanidades no âmbito do fazer ciência e institucional das universidades. As reflexões apontam para novas racionalidades, e que tenham compromissos mais amplos com os conceitos de desenvolvimento e construção do conhecimento e para a necessidade das humanidades se reinventarem e se revitalizarem.

Economics education in a post-pandemic world

This short article focuses on the challenges of the COVID pandemic for colleges and universities in the USA. After framing one of the serious institutional and ethical problems brought on by the pandemic, the theoretical work of Karl Polanyi and the observations of Frank Bruni and Brian Rosenberg are considered to further analyse the relation between the provision of public goods, the dynamics of higher educational institutions, and the targets of instrumental rationality in society.

Marriage, Courtship and Aristotle's Spouidaia in Jane Austen's Pride and Prejudice

For Aristotle, seriousness is one of the loftiest qualities a human can acquire, requiring a level of refined practical judgment that rules an individual in private and public life. While Aristotle’s Politics is not known for its praise for the role of women’s rationality in society, he argues in this text that women can develop the sort of judgment to be serious, and that through this quality they play an important role in the regime, particularly through the experience of married life, for “it can be argued that even within her restricted domestic sphere the woman demonstrates considerably more virtue than Aristotle's official doctrine allows” . If romantic love is an important part of the human experience, and marriage is one manifestation of romantic love, understanding the ways that the human personality develops within the experiences of courtship and marriage is an important task. Moreover, understanding the ways that social structures can promote, or impede, the fostering of romantic love, is necessary to consider, especially if we take Aristotle’s insight into the importance of marriage to regimes seriously.

Capitalism vs. Creation Spirituality Resolve (C.S.R.): A Tete-a-tete of Two Cultural Consciousness

This research work argues that religious conviction is contributory to the making of the culture of Capitalism in the West. This was presented by annotating Max Weber’s Sociology of Religion. There, the study presents Capitalism’s cultural values influencing the behavior and attitude of the modern man. From here, the paper establishes how the values of Capitalism, in the global extent, became the main culprit in the destruction of the ecological system. To see both sides of the story, the paper examines how capitalists respond to this environmental crisis created mainly by them. At this point, the paper argues why the ‘method’ of most economic experts, including those of the philanthrocapitalists, fails in resolving the problem of sustainability vis-à-vis environmental wellbeing. After discoursing on what Capitalism has done and the illeffects it has produced, the paper presents a dialectic between Capitalism and Creation spirituality. There it argues why Creation spirituality, reflected from the different faith traditions, becomes the appropriate cultural consciousness that serves as antidote to the environmental malaise caused by Capitalism. While a synthesis between the two opposing values of each spheres could be made using a dialectical framework, the paper opts instead to take the position of Creation spirituality. The paper points out that the way to counteract the “colonizing” position of Capitalism is for religion to take charge. In the end, the paper argues that only in paradigm-shift where the position of Creation spirituality is taken, that genuine solution can be achieved in this pressing environmental crisis. Lastly, the paper recommends to utilize the principles and values of Creation spirituality via incorporation of it in religious academic curricula. Likewise, the study bids the same in the wider sphere of interreligious relations and communications that religious leaders, preachers and teachers should consider as a course of action to take. ReferencesBakan, J. (2004). The Corporation: The pathological pursuit of profit and power. NY: Free Press.Bhaktivedanta Vedabase. Retrieved from www.vedabase.com/en/bg/11Bowker, J. (2015). Beliefs that changed the world: The history and ideas of the great religions. London, United Kingdom: Quercus Publishing.Carroll, A. and Buchholtz, A. (2008). Business and society: Ethics, sustainability and stakeholder management. Cengage Learning.Chief Seattle. (2000). The speech of Chief Seattle. Carlisle, MA: Applewood Books.Clayton, P. (2004a). “Panentheism in metaphysical and scientific perspective”, in In whom we live and move and have our being: panentheistic reflections on God’s presence in a scientific world, P. Clayton and A. Peacocke (eds.), Grand Rapids, MI: William B. Eerdmans, pp. 249-264.de Chardin T. (1975). The human phenomenon. NY: Harper and Row.Fox, M. (1983). Original blessing. Santa Fe, NM: Bear and Company.Fox, M. (ed.) (1987). Hildegard de Bingen’s book of divine works: With letters and songs. Santa Fe, NM: Bear and Company.Friedman, M. (2002). Capitalism and freedom (40th Anniversary Ed.). Chicago: University of Chicago Press.Habermas, J. (1984). The Theory of communicative action vol. 1: Reason and rationalization of society. Boston, MA: Beacon Press.Horkheimer, M. (1982). Critical theory selected essays. New York: Continuum Pub.IPerceptive: Ibn-Arabi Quotes. Retrieved from https://iperceptive.com/authors/ibn-arabi-quotes.htmlJung, C. G. (2006). The undiscovered self. New York, NY: New American Library.Knight, K. (2017). The Summa Theologiae of St. Thomas Aquinas. Retrieved from http://www.newadvent.org/summa/1065.htmMarx, K. (1990) [1867]. Capital, Volume I. London: Penguin Classics.Nhat Hanh, T. (1999). Going home: Jesus and Buddha as brothers. New York, NY: Penguin Group.O’ Murchu, D. (2004). Quantum theology: Spiritual implications of the new physics (Revised Ed.). NY: The Crossroads PublishingCompany.Pope Francis (2015). Laudato Si: On care for our common home. Rome. Rasmussen, L. (2005). Earth community, earth ethics. Makati, Philippines: St. Paul’s.Rieff, D. (2015). The Reproach of hunger: Food, justice, and money in the twenty-first century. New York, NY: Simon & Schuster.Smith, A. (1977). The wealth of nations: An inquiry into the nature and causes of the wealth of nations. Chicago: University of Chicago Press.The Meister Eckhart Site. Retrieved from https://www.ellopos.net/theology/eckhart_in-creatures.htmlWeber, M., & Kalberg, S. (2013). The Protestant ethic and the spirit of Capitalism. Abingdon, Oxon: Routledge.

The role of the Church in Financial Crises : The Final Break with the Idea of Symphonia

Modernity has brought about an increase of the rationalization of society that has placed strenuous pressure on responsible actors, with a heightened risk of dissent. This, in turn, increases the n ...

The Materialization of Law and the Problem of Legitimacy

The article gives the def inition of the process of materialization of law; the author proves that the materialization of law is creative, communicative and ambivalent in epistemic and axiological senses. It is justified that the legitimacy of the law and the legitimacy of power in the late modern society not only do not coincide, but also diverge until confrontation, because the rationalization of society is fragmentary, and the national sovereignty does not help to gather these fragments together. In this sense, external materialization can have a constructive effect on the legal order in some countries.

Exploring Habermas’ theory of communicative ethics as an approach to physician communication training: the case of pediatric end-of-life care

In pediatric end-of-life (EOL) care, the partnership between physicians and parents is principally centered on communication and the parents’ decision-making role about the patient’s impending death. And, because parents are charged with EOL decision-making for their children, physicians are morally responsible to ensure that prognoses and treatment options are communicated to parents in a comprehendible way. Poor communication has been posited as a primary reason why the end-of-life (EOL) wishes of patients and surrogates are not implemented. This paper is based on findings from a qualitative study that utilized observation in a high-fidelity simulation and semi-structured interviews with physicians to explore narrative influences on pediatric EOL communication. The findings of this study, which revealed an inherent connection between communication, decision-making, and ethics, are reflected Habermas’ theory of Communicative Ethics (The theory of communicative action: reason and the rationalization of society, Beacon Press, Boston, 1984; The theory of communicative action: lifeworld and system: a critique of functionalist reason, Beacon Press, Boston, 1987). Therefore this paper proposes communicative ethics as an important model which, if utilized in physician education and training, could improve physician communication and in particular, physician–parent EOL communication.

Theoretical development in the context of nursing-The hidden epistemology of nursing theory.

This article is about nursing theories, the development of nursing knowledge and the underlying, hidden epistemology. The current technical-economical rationality in society and health care calls for a specific kind of knowledge based on a traditional Western, Socratic view of science. This has an immense influence on the development of nursing knowledge. The purpose of the article was therefore to discuss the hidden epistemology of nursing knowledge and theories seen in a broad historical context and point to an alternative epistemology for a future context. It is a question about which nursing theories and what nursing knowledge should be developed in order to benefit patients and relatives of the future. We suggest that future knowledge development in nursing be developed in an interchange between theory and practice and guided by philosophy like a kind of pendulum where all three elements are treated as equals. We suggest a framework for the development of nursing knowledge based on a caring-ethical practice, a theory on life phenomena in suffering and relationship-based nursing, and thereby, we may be able to help patients to be cured, to recover, to be alleviated or comforted when suffering.

Communicative validity of health-related promotion of physical activity: A critical analysis of national health strategies

Presently, the promotion of physical activity (PA) is a core objective of global health governance. The question “How valid are communications concerning the health-related promotion of PA?” is thus assessed here. Against the background of Habermas’ critical theory (The Theory of Communicative Action. Reason and the Rationalization of Society. Boston: Beacon Press, 1984), the article examines health strategies for the promotion of PA by checking for violations of validity and pathologies therein. Through qualitative content analysis (Mayring in Qualitative Content Analysis: Principles and Techniques. Weinheim: Beltz, 2003), twenty documents concerning PA promotion issued by the ministries of health of the USA, Germany, Sweden, and Italy were considered. The following issues were disclosed: (1) comprehensibility: definitions of key terms are rare and recommendations on PA are somewhat ambiguous and contradictory. (2) Sincerity: there is a discrepancy between the utopic goal of the health promotion and the narrow preventive aims of the documents. (3) Legitimacy: some argumentations blame the population for being inactive, enhance the power of medical staff, and diminish that of other experts in this context. (4) Truth: occasionally, scientific knowledge is used in misleading ways, lack of evidence is disregarded, and alternative solutions are encroached on. Ultimately, the underlying mechanisms of these violations of validity and pathologies, their consequences, and the opportunities to overcome them are discussed using Habermas’ critical theory.

The Catholic Church in the Philippine Public Sphere

Whether religion has a place in the public sphere is a complex issue. Many thinkers believed that the rationalization process of modernity would result in secularization and banish religion into the private sphere. Religion has not only survived; it has even taken an active role in the political affairs of the state. This has been the case in countries like the Philippines where the publicity and activism of the Catholic hierarchy in the political public sphere of the country have been sustained and to some extent dominant. Said publicity and activism are carried out in the name of religion and the pursuit of a religious mandate accordingly. Although the reactions to such public involvement have not always been the same, these varying reactions still make sense in light of some theoretical understanding about the specifically political role of religion in the modern society. The aim of this paper is to make a modest contribution to such understanding by reflecting on the place and function of religion in the public sphere. It trains a special focus on the Philippine experience and employs mainly the view of Jurgen Habermas, an “agnostic and secular thinker” but one who has written extensively on the public sphere and recently revised his stance from thinking that religion will be overtaken by the rationalization of society to admitting that religion has something important to contribute in the public sphere.

Exploring the Ideal of Dialogue by Taking into Account Both an Observed Interaction Session and the Participants’ Views on the Interaction

The focus of the article is on the ideal of using dialogue to promote contact between school and home. The aim was to explore this ideal by taking into account both an observed interaction session and how the participants perceive this interaction. The study draws on data from observation of a meeting about a pupil with special needs and his transition from lower to upper secondary school. The participants were the pupil, the mother and father, the special needs teacher, the school counsellor, the school psychology counsellor and the special needs coordinator. Additionally, interviews with the parents and the special needs coordinator have been conducted. Using sociological theory, more specifically the theory of communicative action (Habermas, in The theory of communicative action. Reason and the rationalization of society, 1984; in The theory of communicative action. Lifeworld and system: a critique of functionalist reason, 1987) as the point of departure, the observations show that the participants are having a dialogue, using arguments, negotiating common understanding and showing an orientation towards agreement. But during the interviews, it becomes apparent that at least one of the professionals might be acting strategically, that challenges may arise when participants do not present their view, that the conclusion is vague and that there are power differences between the participants. The elaboration of the participants’ own views on the interaction demonstrates that the difference between acting communicatively and strategically is related to the interlocutors’ attitudes and that this is not easily discerned through observation.

Ninth Avenue Elevated

To the casual observer, a quick peek at the pictures of industrial edifices painted by Ralston Crawford (1906-1978) might bring to mind an imaginary enclave made of LEGO bricks. To some, the works may seem a bit lacking in romance, but this perception would be at odds with Crawford’s sense of his work: “I suppose one of the reasons for the severity of some of my paintings,” he later remarked, “is that I am in many respects an incurable romantic. ... I am long on feeling, and a lot of discipline—or steering of that feeling—is necessary.” (Haskell B. Ralston Crawford. New York, NY; Whitney Museum of American Art; 1985:14.) Crawford was born in Ontario, Canada. His father, a ship captain, conveyed cargoes of coal andwheat to points on the Great Lakes. It seems likely that an early impression of docks andgrainelevatorswasabasis forhis son’s revisiting theseelements as a painter. The family moved to Buffalo, New York, whereCrawforddemonstrated ability in art inhigh school.He had planned to attend the Pratt Institute in New York to pursue commercial illustration, but as the classes had filled, he opted instead for work as a seaman on the ship La Perla. During reflective moments at sea, Crawford became less enamoredof themore commercial aspects of art.LaPerla traversed the Panama Canal to Los Angeles, where he would attend Otis Art Institute, which proved to be a felicitous introduction to fine art. On a different front, although it wasn’t exactly da Vinci caliber art, he was able to work on a Disney animation film. In 1927, he would seriously embark on a career inartbyenrolling in thePennsylvaniaAcademyof theFine Arts, where his mentality clicked with modernist influences that included teacher Hugh Breckenridge. Atimeof transformationforCrawfordwouldoccur inPennsylvaniawithhis exposure to art collectionsbyEarlHorter and Dr Albert Barnes. Horter’s collection includedwork by Charles Sheeler and Charles Demuth, both associated with Precisionism,with its definition of formand inclusion of industrial subjects. Dr Barnes’ collection included works by Cezanne. “Crawford recalled being mesmerized for hours in front of Cezanne’s paintings, seeing in themthekindof control and solidityhewouldsoonseekinhisownwork.HeadmiredCezanne’s employment of Impressionist color in the service of structure and his insistence that it function as the building block of form. ... Cezanne’s reduction of architectural forms to planes and volumes...was a revelation to Crawford.” (Haskell, p 16.) In 1931, Crawford was living in New York in impoverishment, but a group exhibition in that year led to a purchase of one of his works on opening day. Another boost would occur with his marriage in 1932. On a trip to Europe, a gift from his father-in-law to the newlyweds, Crawford attended to an extent theAcademieColarossi andAcademieScandinave inParis. Returning toNewYork, he attendedTeachersCollege, Columbia University, in a quest for a source of financial stability. He wouldcontinue to refinehispersonal style inpainting,dubbed “Cezannesque structuralism.” (Haskell, p 25.) In Ninth Avenue Elevated, warm terracotta-toned buildings in a sunlit cityscape are bounded by street and sidewalk and banded by a ribbon of elevated railway. The curvature of the jaunty green cylindrical structure rising from the roof offers a respite fromtheunrelenting rectilinearplanes.Theclean lines andperspectivegradients arevisually appealingandconvey balance and order. Crawford’s evolution toward abstractionwith diminution of detail is eminently evident. This panorama of the bones of business may have been intended to render a takeaway message reassuring to the citizens of that era; ie, the United States is thriving and energeticallymoving forward. The ninth avenue “el” was constructed in the latter 1800s and has historical significance in its early role in innovation to improve city transportation. Crawford was rewardedwith applause for his work Overseas Highway (1939). On the home front, however, his marriage was dissolving. Economic imperatives led him to take teachingpositions, andhewouldmarry again in 1942.Drafted in the same year, he servedwith theVisual PresentationUnit, Weather Division, during which he translated meteorologic data to a formunderstandable byArmyAir Force staff through his use of symbols picturing weather events. Crawford would develop a fondness for the atmosphere ofNewOrleans.He enjoyed jazz andwas attracted to the light andstructural elements found in the city’s cemeteries. In 1971, he was diagnosed with cancer, but undaunted, he continued living his life, findingmeaning in religion that included an affinity for thepowerof religiousparadeshewitnessed inSeville during Holy Week. As noted: “We cannot help but feel a distinct spiritual side tohisart and temperament inpaintings such as the NewOrleans cemetery series of the 1950s, or the 1970s Semana Santa paintings from Seville.” (Agee WC. Ralston Crawford (1906-1978):ARetrospective.NewYork,NY;SalanderO’Reilly Galleries; 2001:9.) In Houston arranging for an exhibition when hewas hospitalized, Crawfordwasnot even submissive to death, having planned his funeral in New Orleans to be accompanied by a brass band. He believed in the value of art as an influence for rationality in society, but the lyrical allure ofAmerica’s industrial architecture was especially irresistible. “For him, industrial structures were the American counterpart to Europe’s Gothic cathedrals.” (Haskell, p 48.)

Home Equity, Fungibility, and Consumption: The Increasing Rationalization of Society

The article argues that home equity borrowing is an instance of Max Weber's concept of increasing rationalization of society. The dramatic growth in U.S. home equity borrowing is associated with an increasingly fungible orientation to the home, in which a significant portion of this borrowing is used to fund additional spending on consumer goods. Survey data are used to support the notion that rationalization is spread by a process of diffusion.

Theoretical principles for knowledge management system design: Application to pediatric bipolar disorder

Knowledge management systems (KMS) are systems designed to support organizational knowledge processes. Knowledge-oriented theories of the firm are emerging, as theories of KMS design continue to evolve. This paper adopts Habermas' theory of communicative action and discourse ethics [Drake, B, Yuthas, K, and Dillard, J F., “It’s Only Words – Impacts on Information Technology on Moral Dialogue”, Journal of Business Ethics 23: 41–59, 2000, Habermas, J., The Theory of Communicative Action: Reason and the Rationalization of Society,” Beacon Press Books, Boston, MA., 1984, Habermas, J., "Reconciliation through the Public Use of Reason: Remarks on John Rawls's Political Liberalism," Journal of Philosophy, Vol. 92, No. 3, March, 1995, 1109–131.], and Churchman's [Churchman, C.W., The Design of Inquiring Systems: Basic Concepts of Systems and Organizations, Basic Books, New York, NY, 1971.] Singerian inquiring system as kernel theories [Van Gigch, J.P., “The Paradigm of the Science of Management: In Celebration of C.W. Churchman's 80th Birthday,” Interfaces, 25 (2), March – April 1995, 81–88.] on which to base KMS design principles. Specifically, we build on Churchman's nine requirements for an object to constitute a system and his Singerian inquiring system, and Habermas' critical theory to develop the notion of Churchmanian–Habermasian knowledge management systems (CHKMS) and principles for their design. We define a CHKMS as a purposeful, ethical and adaptable system that creates exoteric knowledge (relevant for solving social and managerial problems) through communicative action, providing a link between knowledge and action in an organization or community of practice. The design principles involve a strong emphasis on ethical behavior, the development of success measures for CHKMS, the need to ensure that the CHKMS enhances the dignity of humankind, a highly participatory design process, the desire to unify the designers, the decision makers and clients, the need to shape CHKMS components in relation to the system as a whole, and the need for a “guarantor” to validate knowledge through discursive communication and the “cashing in” of validity claims. The principles are illustrated by applying them to management of knowledge concerning pediatric bipolar disorder. The implications of the design theory for KMS research are discussed.

THE IRRATIONALIST LIBERALISM OF HIPPOLYTE TAINE

The critic and philosopher Hippolyte Taine is presented here as one of the pioneers of the theory of the unconscious in European social thought: a source of the more explicit writings on unconscious motivation in the works of Nietzsche, Pareto, and others. Preceding forms of French liberalism – particularly those of Guizot and Cousin – had depended upon an underlying belief in a number of ideas – in God, in our ability to understand his will, and in reason. A representative regime would be able to mobilize rationality in society and give it effective sovereignty. Taine's life can be interpreted as one of increasing conservatism, but it was consistent in his rejection of such a conception of rationality; first through his technical philosophy, then through the discussion of psychological motivation in mass political movements set out in the Origines de la France contemporaine. It is argued that such a rejection of rationalism was a crucial first step in the elaboration of new forms of liberalism – technocratic, welfarist, and economically individualist. Taine's work represents the passage from one type of liberal theory to another at a crucial moment in French history, the consolidation of universal male suffrage as a foundation of the Third Republic.