Calls for greater accountability from managers and corporations are regularly voiced these days, both in the academic literature and in public discussions more generally. Specifically, it is often suggested that extant financial and management accounting practices embody a rather restricted form of accountability that falls short of our mutual responsibilities as more than economic subjects. Against this backdrop, this paper raises the question of whether more accountability is always and unambiguously desirable from an ethical point of view. It does so by inquiring into the limits that the accountable self faces when giving an account. Building upon the recent work of Judith Butler, the paper describes the accountable self as an opaque, exposed, and mediated self that is inherently limited in its ability to give an account of itself. Because of these limits, we cannot expect demands for accountability always to be fully met. The paper points to the ethical importance of recognizing this limited nature of accountability and outlines possible ramifications of this fact for practice.

The limits of accountability

Information and communication technologies (ICTs) are becoming central to the remaking of social work with children and families in England and Wales. Factors helping to steer this development include ‘joined up thinking’, the ‘e-government agenda’, and marketization. Examples of ‘e-practice’ discussed include: the envisaged databases for children, featured in the Children Act 2004; the utilization by local authorities of the ‘Risk of Offending Generic Solution’ (RYOGENS); the pending introduction of the Integrated Children’s System (ICS). The article seeks to promote debate and contributions from social work and social policy academics, users and providers of social services.

Social work’s ‘electronic turn’: notes on the deployment of information and communication technologies in social work with children and families

This report surveys the literature focusing on the history and theory of the cultural and creative industries. It explores both the history of the idea of the cultural industries and how this has changed and developed our current interest in the creative economy. It focuses on the conceptual ideas behind thinking in this area and lays out the reasons behind the shifts in terminology and policy.

The cultural and creative industries: a review of the literature

While concepts of “enclosure” and the “commons” are becoming increasingly popular in critical geography, there have been few attempts to think them together. This paper sets out a dialectic of enclosure–commons as a means for thinking through contemporary processes of exclusion, violence and alterity. We examine what is at stake through a geographical reading of enclosure, that is, the processes through which neoliberalism works through—and summons into existence—certain forms of spatiality and subjectivity. In doing so we confront the spatialities of enclosure's “other”: strategies and practices of commoning which assemble more inclusive, just and sustainable spaces. We examine the materiality of enclosure across a range of sites, from processes of walling to a more substantial assessment of the diverse assemblage of materials and subjectivities drawn into modalities of enclosure. We go on to explore the inscription of enclosure on the human body through an examination of, first, law, and second, biopolitics. In conclusion, we explore the implications of this argument for critical geographical scholarship.

Rethinking Enclosure: Space, Subjectivity and the Commons

Collective memory is an important source of social stability, allowing human beings and political communities to integrate new experiences into existing narrative frameworks. In addition to sustaining individual and group identities, remembrance can also maintain cycles of hatred. Building on Arendt's political theory, I present an alternative interpretation of memory as a resource for political change following historical ruptures. This constructive reading focuses on the ability of communities to create new futures out of the shattered pieces of the past. For Arendt, the experience of totalitarianism was a caesura that made nationalist histories, and the nation-state that came with these interpretations of the past, untenable. Following such breaks, communities must reconstruct the past into new narratives. Arendt's unexpected early support for European integration—despite its supranational, technocratic, and economistic qualities—is an example of how memory can function as a resource for political transformation in the aftermath of historical ruptures.

Unexpected Support for European Integration: Memory, Rupture, and Totalitarianism in Arendt's Political Theory

Theodor W. Adorno (1903-1969), one of the leading social thinkers of the twentieth century, long concerned himself with the problems of moral philosophy, or "whether the good life is a genuine possibility in the present." This book consists of a course of seventeen lectures given in May-July 1963. Captured by tape recorder (which Adorno called "the fingerprint of the living mind"), these lectures present a somewhat different, and more accessible, Adorno from the one who composed the faultlessly articulated and almost forbiddingly perfect prose of the works published in his lifetime. Here we can follow Adorno's thought in the process of formation (he spoke from brief notes), endowed with the spontaneity and energy of the spoken word. The lectures focus largely on Kant, "a thinker in whose work the question of morality is most sharply contrasted with other spheres of existence." After discussing a number of the Kantian categories of moral philosophy, Adorno considers other, seemingly more immediate general problems, such as the nature of moral norms, the good life, and the relation of relativism and nihilism. In the course of the lectures, Adorno addresses a wide range of topics, including: theory and practice, ethics as bad conscience, the repressive character, the problem of freedom, dialectics in Kant and Hegel, the nature of reason, the moral law as a given, psychoanalysis, the element of the Absurd, freedom and law, the Protestant tradition of morality, Hamlet, self-determination, phenomenology, the concept of the will, the idea of humanity, The Wild Duck, and Nietzsche's critique of morality.

Problems of Moral Philosophy

This is a comprehensive collection of readings from the work of Theodor Adorno, one of the most influential German thinkers of the twentieth century. What took place in Auschwitz revokes what Adorno termed the "Western legacy of positivity," the innermost substance of traditional philosophy. The prime task of philosophy then remains to reflect on its own failure, its own complicity in such events. Yet in linking the question of philosophy to historical occurrence, Adorno seems not to have abandoned his paradoxical, life-long hope that philosophy might not be entirely closed to the idea of redemption. He prepares for an altogether different praxis, one no longer conceived in traditionally Marxist terms but rather to be gleaned from "metaphysical experience." In this collection, Adorno's literary executor has assembled the definitive introduction to his thinking. Its five sections anatomize the range of Adorno's concerns: "Toward a New Categorical Imperative," "Damaged Life," "Administered World, Reified Thought," "Art, Memory of Suffering," and "A Philosophy That Keeps Itself Alive." A substantial number of Adorno's writings included appear here in English for the first time. This collection comes with an eloquent introduction from Rolf Tiedemann, the literary executor of Adorno's work.

Can One Live after Auschwitz?: A Philosophical Reader

Quasi una Fantasia contains Adorno's own selection from his essays and journalism over more than three decades. In its analytical profundity it can be compared to his Philosophy of Modern Music, but in the range of its topics and the clarity of its arguments it stands alone among Adorno's writings on music. At the book's core are illuminating studies of the founders of modern music: Mahler, Schoenberg and Berg, as well as sympathetic rediscoveries of Alexander Zemlinsky and Franz Schreker. Especially significant is Adorno's "dialectical portrait" of Stravinsky in which he both reconsiders and refines the damning indictment he gave in Philosophy on Modern Music. In 'Vers une musique informelle', an influential essay, he plots a course for a music of the future 'which takes up the challenge of an unrevised, unrestricted freedom'. More unexpectedly, there are moving accounts of earlier works, including Bizet's Carmen and Weber's Der Freischutz, along with an entertainingly caustic "Natural History of the Theatre." Which explores the hierarchies of the auditorium, from upper circle to foyer. 'The positive element of kitsch', Adorno remarks, 'lies in the fact that it sets free for a moment the glimmering realization that you have wasted your life.' Musical kitsch is the target of several of the shorter pieces: on Gounod's Ave Maria or Tchaikovsky's 'clumsy naivety'; on the 'Penny Serenade' of the transformation of Mozart into chocolate-box rococo. Yet even while Adorno demolishes 'commodity music' he is sustained by the conviction that music is supremely human because it retains the capacity to speak of inhumanity and to resist it. It is a conviction which reverberates throughout these writings. For Adorno, music and philosophy were inextricably linked: Quasi una Fantasia will enlarge our understanding of both.

Quasi Una Fantasia: Essays on Modern Music

Theodor Adorno and Max Horkheimer wrote the central text of "critical theory," Dialectic of Enlightenment, a measured critique of the Enlightenment reason that, they argued, had resulted in fascism and totalitarianism. Towards a New Manifesto shows the two philosophers in a uniquely spirited and free-flowing exchange of ideas. This book is a record of their discussions over three weeks in the spring of 1956, recorded with a view to the production of a contemporary version of The Communist Manifesto. A philosophical jam-session in which the two thinkers improvise freely, often wildly, on central themes of their work - theory and practice, labor and leisure, domination and freedom - in a political register found nowhere else in their writing. Amid a careening flux of arguments, aphorisms and asides, in which the trenchant alternates with the reckless, the playful with the ingenuous, positions are swapped and contradictions unheeded, without any compulsion for consistency. A thrilling example of philosophy in action and a compelling map of a possible passage to a new world.

Rodney Livingstone

Papers

Problems of Moral Philosophy

Can One Live after Auschwitz?: A Philosophical Reader

Quasi Una Fantasia: Essays on Modern Music

Towards a New Manifesto

History and Freedom: Lectures 1964-1965