Shift in Paradigm: Organizational Values and Performance

Shift in Paradigm: Organizational Values and Performance

Ana Martins (University of Kwazulu-Natal, South Africa), Isabel Martins (University of Kwazulu-Natal, South Africa) and Orlando Pereira (University of Minho, Portugal)
DOI: 10.4018/978-1-5225-0629-4.ch007
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Abstract

Quantum theories have become widely accepted in the fields of management and social sciences, because these theories enhance organizational sustainability. The principles of the quantum approach are humanizing in nature being a panacea in organizational life. In those organizations that adopt this mindset, employees tend to accept common goals and objectives. The aim of this chapter is to ascertain whether management of Higher Education Institutions (HEIs), specifically Universities, adhere to the quantum principles already evident in other sectors. Universities are, par excellence, the source for creation and sharing of knowledge, hence this chapter reflects on whether sustainability is achievable and also if major organizational challenges are surpassed in knowledge creation and sharing despite the absence of spiritual capital. Spiritual capital is a vital component in the new age organizational paradigm. The main objective of this chapter, therefore, is the identification of spiritual capital characteristics in profit-oriented organizations, including Universities.
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The Spiritual Capital Construct: Contextualization.

The spiritual capital construct arises from three distinct routes: (i) from sociological constructs developing the work of Bourdieu (Verter, 2003), (ii) from attempts to align the individual concept of spiritual intelligence to the organizational level (Zohar & Marshall, 2004), and (iii) from challenges that pursue quantifying the value of spirituality and religion in economic terms (Metanexus Institute, 2006). Berger and Hefner’s (2003) postulate that this construct endeavors to bridge the gap between economics and sociology in relation to the approach embedded in the cultural capital of Bourdieu. Therefore, from the perspective of Bourdieu’s writing on religion, Verter (2003) further identified three types of spiritual capital that are in tune with the three types of cultural capital posited by Bourdieu, namely, spiritual capital as (i) an embodied state, (ii) as an objectified state, and (iii) as an institutionalized state. These three states go beyond the dissociated perceptions of spiritual capital and present a model for acknowledging a more comprehensive representation of that which the individual represents in the organization.

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