knowledge, moreover, modern organizations court the perfection of ‘technical correctness’, or Zweckrationalität (formal rationality), in Weber’s terms, at the expense of thoughtful and normative reflection on subjective means and intentions (what Weber referred to as Wertrationalität, that is, substantive rationality). The manner in which ends replace means under modern conditions, of course, is what led Weber to speculate on the inherently irrational foundation and trajectory of formal rationality and the self-defeating dilemmas produced by bureaucratic technologies of social control. While positivist studies of workplace spirituality embody, par excellence, the drive toward disenchantment, the irony is that their object of enquiry is, arguably, a striving toward a re-enchantment and revitalized sense of meaning on the part of employees who have become disaffected by the soulless rationalities and materialism of the modern world (Casey, 2002). The resulting paradox is characterized admirably by and (2003) in their critical analysis of workplace spirituality discourse: This positivistic logic reflects dominant methodologies within management research that attempt to constitute workplace spirituality as an object of study. Ironically, however, interest in workplace spirituality is by the limitations of positivistic thought and by the need to develop alternative visions that challenge the ‘dehumanized representations’… Paradoxically, the subsequent representation of workplace spirituality as something to be managed, measured and modelled contributes towards the subsequent demystification of spirituality and the self (p.336).
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