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Yes / This paper seeks to contribute to the debate around sustainability by proposing the need for an ecocentric stance to sustainability that reflexively embeds humans in—rather than detached from—nature. We argue that this requires a different way of thinking about our relationship with our world, necessitating a (re)engagement with the sociomaterial world in which we live. We develop the notion of ecocentrism by drawing on insights from sociomateriality studies, and show how radical-reflexivity enables us to appreciate our embeddedness and responsibility for sustainability by bringing attention to the interrelationship between values, actions and our social and material world. We examine the implications of an ecocentric radically reflexive approach to sustainability for management education.

This thesis argues for the idea that there are deep interconnections between the notions of ontology and reflexivity. It starts from the idea that ontological claims are cognitionally prior to epistemological and methodological accounts. It is argued that ontology is of particular importance to social science because the boundary between the substantive and the ontological is less clear than in natural science. Furthermore, because social science is located within its object, society, it is argued that self-referential questions about the epistemic status of every social ontology emerge. In the face of these self-referential questions concerning ontological coherence, the ‘epistemic criterion of reflexivity’ is proposed in this thesis. Meeting this criterion is required to deal successfully with the self-referential problem emerging from the fact that the knowing subject is part of her object. I argue that it is only by conceptualizing agents as self-reflective knowing subjects that an ontology has a chance of satisfying the criterion of epistemic reflexivity which is proposed by this thesis. In Chapters 1 to 3, the works of Roy Bhaskar, Pierre Bourdieu, Jügen Habermas, Alvin Gouldner and Andrew Sayer, as well as of several social constructionists and ethnomethodologists are examined, considering their contribution to the notions of ontology and epistemic reflexivity. It is argued that proponents of both relativistic and deterministic social theories cannot satisfy the criterion of epistemic reflexivity because they cannot coherently account for their knowledge-claims using their own ontologies. I thus argue that it is not enough for a social theory to provide an account of self-reflection – for the wider ontology in which it is situated may itself deny the possibility of such a self-reflective activity. It is in this sense that I argue for the need for an improved conceptualization of self-reflection in which agents are conceptualized as having the capacity of self-objectivation within context. It is through having such a presupposition that ontologies can fulfill the epistemic criterion of reflexivity proposed. The need for such a conceptualization of self-reflection leads me to explore two relevant approaches in Chapters 4 and 5, those of Archer and Castoriadis. I begin by looking at Margaret Archer’s account of the ‘internal conversation’. However, Archer’s internal dialogue will be shown problematic in the sense that it results in various contradictory claims. The thesis then considers Cornelius Castoriadis’ notion of self-reflective imagination which partially meets the epistemic criterion of reflexivity proposed in this thesis.

This thesis utilises Discourse Analysis to explore argumentation as a discursive tool in the construction of social life. Focusing upon family argumentation, an indepth empirical analysis is performed upon the single case study of the researcher's own family. Discourse Analysis has traditionally assumed that argumentation is generally avoided by speakers. In this thesis, the enthusiastic, creative, and sociable pursuit of argument is highlighted. Disagreement and argument are seen to initiate topics and topic change and to impassion interaction. Furthermore, sociable argument is celebrated for its conflict-handling abilities.

The principle of reflexivity, as laid out by David Bloor (in Knowledge and Social Imagery) poses serious challenges to STS - while STS analysts attempt to show the partiality of scientific claims, they simultaneously offer those analyses via authoritative pronouncements in scientific language, while claiming a scientific foundation. This thesis questions the understanding of science as a form of inquiry distinct from other forms of inquiry, especially focusing on the elusive distinction between science and technology. The thesis analyzes Andrew Pickering's problematic attempt (in The Mangle of Practice) to dissolve the science/technology distinction through his 'Theory of Everything'/Mangle concept. Building an approach from commentaries on Pickering's work combined with resources from the STS tradition, especially from Latour and Haraway, the author proposes a new observational stance; this stance insists on the perspectival nature of all observation, and thereby claims to be reflexively robust; furthermore it maintains an agnostic attitude with regard to the science/technology distinction. / Master of Science

Yes / In this conceptual paper we argue that, to date, principles of responsible management have not impacted practice as anticipated because of a disconnect between knowledge and practice. This disconnect means that an awareness of ethical concerns, by itself, does not help students take personal responsibility for their actions. We suggest that an abstract knowledge of principles has to be supplemented by an engaged understanding of the responsibility of managers and leaders to actively challenge irresponsible practices. We argue that a form of moral reflexive practice drawing on an understanding of threshold concepts is central to responsible management, and provides a gateway to transformative learning. Our conceptual argument leads to implications for management and professional education.

No / This paper explores how we can embed impact in research to generate socially useful knowledge. Our contribution lies in proposing a form of engaged research that draws upon situated knowledge and encompasses dialogical sensemaking as a way of making experience sensible in collaborative researcher−practitioner conversations. We draw attention to the intricacies of doing socially useful research and illustrate how five conversational resources can be used within dialogical sensemaking through an example of a research project in which impact and relevance were embedded and where researchers and practitioners worked together to resolve an important social and organizational issue.

This dissertation by publication which focuses on gender and the Australian federal parliament has resulted in the submission of three refereed journal articles. Data for the study were obtained from 30 semi-structured interviews undertaken in 2006 with fifteen (15) male and fifteen (15) female members of the Australian parliament. The first of the articles is methodological and has been accepted for publication in the Australian Journal of Political Science. The paper argues that feminist political science is guided by five important principles. These are placing gender at the centre of the research, giving emphasis to women’s voice, challenging the public/private divide, using research to transform society and taking a reflexive approach to positionality. It is the latter principle, that of the importance of taking a reflexive approach to research which I explore in the paper. Through drawing on my own experiences as a member of the House of Representatives (Forde 1987-1996) I reflexively investigate the intersections between my background and my identity as a researcher. The second of the articles views the data through the lens of Acker’s (1990) notion of the ‘gendered organization’ which posits that there are four dimensions by which organizations are gendered. These are via the division of labour, through symbols, images and ideologies, by workplace interactions and through the gendered components of individual identity. In this paper which has been submitted to the British Journal of Political Science, each of Acker’s (1990) dimensions is examined in terms of the data from interviews with male and female politicians. The central question investigated is thus to what extent does the Australian parliament conform to Acker’s (1990) concept of the ‘gendered organization’? The third of the papers focuses specifically on data from interviews with the 15 male politicians and investigates how they view gender equality and the Australian parliament. The article, which has been submitted to the European Journal of Political Science asks to what extent contemporary male politicians view the Australian parliament as gendered? Discourse analysis that is ‘ways of viewing’ (Bacchi, 1999, p. 40) is used as an approach to analyse the data. Three discursive frameworks by which male politicians view gender in the Australian parliament are identified. These are: that the parliament is gendered as masculine but this is unavoidable; that the parliament is gendered as feminine and women are actually advantaged; and that the parliament is gender neutral and gender is irrelevant. It is argued that collectively these framing devices operate to mask the many constraints which exist to marginalise women from political participation and undermine attempts to address women’s political disadvantage as political participants. The article concludes by highlighting the significance of the paper beyond the Australian context and calling for further research which names and critiques political men and their discourses on gender and parliamentary practices and processes.

Yes / Current dominant trends in the biological and psychological sciences tend to put emphasis on the role of the brain, cognition, and consciousness in realising emotional states and attempting to regulate them. In this article, I suggest an alternative approach with the idea that emotions emerge within social relations and give meaning and value to the situations in which we are located. Humans are understood as embodied emotional selves for who thought and emotion are intertwined. However, individuals can get caught in obsessive and compulsive thinking and feeling traps where the self loses touch with its emotions, and because of this also loses contact with the social situation and the ability to skilfully navigate it. In such circumstances, the self gets overwhelmed by emotion and loses its poise in the social setting. I consider Buddhist meditation as a technique through which people can develop a more reflexive emotional self, where reflexivity is not about control of emotion but owning one's feelings and being able to respond more sensitively and skilfully in various situations.

No / The aim of ACR 2005 has been articulated by the organisers as the promotion and dissemination of consumer research `for¿ consumers. This call asks for transformative consumer research raising the issue that `Historically, the organization¿s research has been impelled by the theoretical and substantive interests of academics¿. It is on this point that this paper acts to transform arguing that a transformative ethic should be enacted though consumer research praxis. To achieve this it presents worked examples of the practice of reflexivity in consumer research developing a taxonomy of `possible reflexivities¿, and discusses their possibilities for transformation of the consumer research process.