the materiality of our (textual) scholarship and its material modes of production, is and should not in any way be separate from a discussion on the content of our work.

A material sustainability issue is “an economic, environmental, or social issue on which a company has an impact, or may be impacted by,” according to New York University, and may also affect stakeholders’ decisions with respect to the company.

the substance

Documentality thus serves as a unifying concept to the inscription of acts

when materiality itself is always alreadyfigured within a linguistic domain as its condition of possibility?

he materialities of communication

oxymoronic DH

hen materiality itself is always alreadyfigured within a linguistic domain as its condition of possibility?

Fluidity requires us to look at the dynamics—i.e., thecontinuous and rapid changes in resources—rather thanthe presence or the structural form of the resources.Resources may flow from outside the OC (e.g., pas-sion) or be internally generated (e.g., convergence), sub-sequently influencing and influenced by action (Feldman2004). Resources come with the baggage of having bothpositive and negative consequences for knowledge col-laboration, creating a tension within the community inhow to manage the positive and negative consequencesin a manner similar to the one faced by ambidextrousorganizations (O’Reilly and Tushman 2004).

Furthermore, tolink this back to the matter of expertise, we see thatexpertise was displayed through material objects:people wore clothing that was consistent with their identification as equine experts (such asboots and cowboy hats),and the Posse memberswore theiruniforms.At the ranch, onejob was to hand out halters and lead ropesto riders. If riders’preferred materials were not available,their expertise allowed them to adapt to what was at

We see how problem definition, work articulation [37], and the materiality of work[27,35] come together to make the work happen in asocially-, spatially-, and temporally-distributed matter[14].

The manner in which we isolate supposedly discrete "figures" from their surrounding "ground" is also manifested in the way we come to experience ourselves. 52 It involves a form of mental differ­entiation that entails a fundamental distinction between us and the rest of the world. It is known as our sense of identity.

In sum, we shall say that the fullest development of personhood involves a free ordering of psychic energy at the level of the indi­vidual, the wider human community and social institutions, and the total environment. At each level, attention is invested in inten­tions that should lead toward consistency with each other. Thus the consciousness of the person in itself unifies the pattern of forces within those dimensions of the universe that are accessible to humans. The person who is able to cultivate his or her own desires, the goals of the community, and the laws of nature, and is able to reconcile these patterns, succeeds in establishing a tempo­rary structure of order out of potential randomness. This is the creation of cosmos out of chaos and the ultimate touchstone of what is ordinarily called mental health, or self-actualization. We have called this process cultivation. Cultivation refers to the process of investing psychic energy so that one becomes con­scious of the goals operating within oneself, among and between other persons, and in the environment. It refers also to the process of channeling one's attention in order to realize such goals. This, then, is the ideal against which our model of the per­son can be assessed.

It follows that to achieve a vital community the psychic energy of individuals must be congruently structured. This congruence can result from either historical or environmental pressures, as in Durkheim's examples of "mechanical solidarity," or it can be achieved by intentionally cultivating common values, ideals, or in­terests. In either case, harmony exists among the goals held by individuals in the community. This implies, in turn, a restruc­turing of attention, a partial reallocation of psychic energy that will be invested willingly in goals that might not benefit each indi­vidual directly.

Phenomenologically, one recognizes psychic disorder be­cause one's attention is split: Psychic energy is focused on conflict­ing intentions. This reduces the effectiveness of psychic activity, for the two goals interfere with each other. Because inner conflict both introduces noise in the information-processing system of consciousness and reduces its capacity to do work, one may think of it as psychic entropy.

inner harmony people can freely choose to invest their psychic energy in goals that are congruent with the rest of their inten­tions. Subjectively, this is felt to be a state of heightened energy, a state of increased control. The experience is considered challeng­ing and enjoyable. In previous research this state of vital activity and inner order has been described in detail as the "flow" experi­ence (Csikszentmihalyi, 1975, 1976, 1978a,b).

Personhood depends on the ability to allocate one's psychic energy freely. An individual cannot become a person if he or she is unable to cultivate his or her goals, and therefore the shape that the self will take.

Psychic energy has another characteristic to be considered in this context. When someone invests psychic energy in an object - a thing, another person, or an idea -that object becomes "charged" with the energy of the agent.

When socialization is viewed from the perspective of per­sonhood as developed here, some additional aspects of the process become salient -for instance, a person should not only accept uncritically the conventional goals of society but he or she should be able to change them if evidence shows their limitations. This critical element, usually omitted from the accounts of social­ization, is the cutting edge of cultivation. Thus by the cultivation of goals through limited attention, indi­viduals become persons.

Social systems involving more than two people also rely on the same pool of limited attention for their survival. A business com­pany, an army, or a nation exist only as long as people pay atten­tion to the goals of such systems. Thus social systems owe their organization of goals to attention, and in turn these goals struc­ture their members' attention, giving shape to the selves of those who are part of the system. The relationship between social sys­tems and personal consciousness, each structuring and being structured by the other, is so delicate as to appear circular. The process that explains how social systems survive by struc­turing the attention of individuals-and incidentally, avoids circu­larity in the argument -is socialization. Whenever a person begins to interact with another individual or a group, at first the respec­tive goals will tend to be out of phase. If the newcomer is to be­come a part of the already existing system, a reordering of inten­tions is required.

A social system is a predictable pattern of interaction among persons made possible by shared structures of attention.

Part of the infor­mation in consciousness consists of intentions, structured in a hi­erarchy of goals. These intentions, then, direct attention and as a result, we can interpret information. Without intentions we could have no meaningful information and there would be no consist­ent change in human affairs except for those produced by genetic evolution. Thus for each person the pattern of information that constitutes the self is shaped by conscious goals -no matter what other factor "below" conscious intentionality determines it.

The actualization of intentions is dependent on the available psychic energy, or attention. Any intentional act requires atten­tion -reaching for a cup of coffee, reading a paper, or conducting a conversation. Only by concentrating attention can we "make things happen." Therefore it is convenient to think of attention as psychic energy, because through its allocation ordered patterns of information and action are created.

Our approach will involve go­ing in the other direction, toward the ends or goals of experience and the means used in getting there. We shall view the self in a context of cultivation (Rochberg-Halton, l 979a,b), a process of in­terpretation and self-control motivated by goals rather than by origins.

When we say, "Who am I?" we attend to certain bits of information or signs that represent the "I," and these signs become an object of interpretation. One could never attend to all the feelings, memories, and thoughts that con­stitute what one is; instead, we use representations that stand for the vast range of experiences that make up and shape the self and enable one to infer what the object of self-awareness is. Because self-awareness is a process occurring in time, the self can never be known directly. Instead, self-knowledge is inferential and mediate -mediated by the signs that comprise language and thought. Self­awareness, resulting from an act of inference, is always open to correction, change, and development. Therefore it seems more correct to think of self-awareness as a process of self-control rather than as a static moment of original apperception.

From our perspective, the most basic fact about persons is that they are not only aware of their own existence but can assume control of that existence, directing it toward certain purposes (cf., Smith, 1978).

Materiality and Texture The second methodological departure point is that. classifications and standards are material, as well as symbolic.

It would be futile to try to separate out materially works from texts.

Indeed, as Chandler (2015: 9) also argues, crowdsourcing of big data does not equate to a democratisation of risk assessment or risk governance:

The creation of time to human design m an atemporal, decontextualized form, as outlined in chapter 5, was a nec­essary techno-material condition for the use of time by indus­trial societies as an abstract exchange value and for the acceleration, control and global imposition of time.

Plastic time is described as unanticipated, un-reflexive and fluid, as the “experience of temporal ‘scraps’, of gapsin the schedule”, and as “the negative space of busyness”[p. 233]. Plastic time flies under the radar, being unplanned and non-immersive, and associated with neither productivi-ty nor leisure. It is interruptible, but can also expand until some other activity presents itself.

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come lo public voice

physical abuse, marital rape, and forced pregnanc

Douglass's complex rhetorical stance opened new possibilities for rhetoric in the Western cultural tradition.

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the materiality of our (textual) scholarship and its material modes of production, is and should not in any way be separate from a discussion on the content of our work.

Even though many of the approaches in question charac­ terize themselves as materialisms, matter can only enter in indirecdy: as mediated. Maner, movement, body, sensation.