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Sanford, J. A. (1993).  C.G. Jung and the Problem of Evil: The Strange Trial of Mr. Hyde.
"To the extent that we are egocentric we live in fear, under a sense of constant threat. We also live out and fulfill only a small portion of our personalities, because the egocentric life is a cramped life. It is like living inside a walled, heavily defended castle. Here we try to feel secure, but it does not occur to us that our castle is also our prison." (p. 133)
Evans, P. (2003).  Controlling People: How to Recognize, Understand, and Deal with People Who Try to Control You.
"Other people's definitions of us are not just absurd--if unchallenged, they erect prison walls around us. As they rise higher, the light of awareness fades. The world darkens. We lose freedom, safety, confidence, conviction, and sometimes ourselves." (p. 77) "When people unwittingly form their identity out of one imposed on them by others, how they appear to others becomes an all-important barometer by which to validate their existence. In a backwards construction of self, there is no three-dimensionality, no depth, no space for future evolution and integration with the world. Human empathy, warmth, allowance for error--all that is considered to be humanity itself--may find no niche, no accommodation." (p. 54)
Foucault, M. (1995).  Discipline and punish : the birth of the prison.
"Disciplinary exercised through its invisibility; at the same time it imposes on those whom it subjects a principle of compulsory visibility. In discipline, it is the subjects who have to be seen. Their visibility assures the hold of the power that is exercised over them. It is the fact of being constantly seen, of being able always to be seen, that maintains the disciplined individual in his subjection. And the examination is the technique by which power, instead of emitting the signs of its potency, instead of imposing its mark on its subjects, holds them in a mechanism of objectification. In this space of domination, disciplinary power manifests its potency, essentially, by arranging objects. The examination is, as it were, the ceremony of this objectification." (p. 187) "There are two images then, of discipline. At one extreme, the discipline-blockade, the enclosed institution, established on the edges of society, turned inwards towards negative functions: arresting evil, breaking communications, suspending time. At the other extreme, with panopticism, is the discipline-mechanism: a functional mechanism that must improve the exercise of power by making it lighter, more rapid, more effective, a design of subtle coercion for a society to come. The movement from one project to the other, from a schema of exceptional discipline to one of a generalized surveillance, rests on a historical transformation: the gradual extension of the mechanisms of discipline throughout the seventeenth and eighteenth centuries, their spread throughout the whole social body, the formation of what might be called in general the disciplinary society." (p. 209) "The practice of placing individuals under 'observation' is a natural extension of a justice imbued with disciplinary methods and examination procedures. Is it surprising that the cellular prison, with its regular chronologies, forced labour, its authorities of surveillance and registration, its experts in normality, who continue to multiply the functions of the judge, should have become the modern instrument of penalty? Is it surprising that the prisons resemble factories, schools, barracks, hospitals, which all resemble prisons?" (p. 227)
Oakley, E., & Krug D. (1994).  Enlightened Leadership : Getting to the Heart of Change.
"When playing the corporate game of seeing who acquires more power, who is most right, who has the best ideas, and who is going to look the best, we become reluctant to take the risk of having people do anything outside of our direct control. Therefore, we become hesitant to delegate responsibility, and stifle the creativity and effectiveness of our people. We also become less likely to take risks ourselves and tend to rely on the perceived safety of the 'way we've always done it around here.' We seek the comfort of the established methods, policies, and procedures. We lock ourselves in our own boxes." (p. 218)
Gordon, D. M. (1996).  Fat and Mean: The Corporate Squeeze of Working Americans and the Myth of Managerial "Downsizing".
"Part of the problem with the emergence of the 'disposable' worker is that the potential advantages of true 'flexiblity' at work have been compromised. Employers can benefit from some leeway in how they schedule their workforce. And many employees, especially those with children, can benefit from choice and discretion in scheduling their own working time. But disposability is not flexibility. As a result of recent trends, part-time and more contingent work is becoming a sentence, not an opportunity. Workers are losing rights, choice, and benefits." (p. 246) "I call it the 'bureaucratic burden'--the massive size and cost of the managerial and supervisory apparatus of private U.S. corporations. It's one of the most stunning features of the U.S. Economy." (p. 33) "Feudal baronies prospered and grew in the European countryside in the eleventh-thirteenth centuries. And the equivalent of feudal baronies prospered and grew in U.S. corporations in the postwar period. Reflecting on this baronial culture in the early 1980's, an officer of Chemical Bank concluded: 'The way you got ahead was getting more people under you than your rival had, which created more bureaucracy, of course.' This dynamic creates a pressure for managerial ranks to expand even to greater size than might otherwise be justified by the criteria of profitability." (p. 77)
Levinson, H. (1973).  The Great Jackass Fallacy.
"People will avoid, evade, escape, deny, and reject both the jackass assumption and the military style hierarchy, for few people can tolerate being a jackass in a psychological prison without doing something about it." (p. 13) "...then the managerial task becomes one of alliance with the ego ideals of employees one supervises rather than fighting the individuals or manipulating them in the psychological prison that is the contemporary hierarchical environment." (p. 105)
Solzhenitsyn, A. (2007).  The Gulag Archipelago Abridged: An Experiment in Literary Investigation (P.S.).
"So, what is the answer? How can you stand your ground when you are sensitive to pain, when people you love are still alive, when you are unprepared? What do you need to make you stronger than the interrogator and the whole trap? From the moment you go to prison you must put your cozy past firmly behind you. At the very threshold, you must say to yourself: 'My life is over, a little early to be sure, but there's nothing to be done about it. I shall never return to freedom. I am condemned to die--now or a little later. But later on, in truth, it will be even harder, and so the sooner the better. I no longer have any property whatsoever. For me those I love have died, and for them I have died. From today on, my body is useless and alien to me. Only my spirit and my conscience remain precious and important to me.' Confronted by such a prisoner, the interrogation will tremble. Only the man who has renounced everything can win that victory." Not to make light of Solzhenitsyn's very real and horrifying account, this passage reminded me of the following quote from Pritchett[bib]Pritchett1995[/bib]: "Visionaries have to come to work willing to be fired. That's the price you must pay. You've got to be willing to take chances, to speak up, to rattle cages, to challenge the basic premises, to suggest a better way of doing things."
Morgan, G. (1986).  Images of Organization.
"History may well judge that Taylor came before his time. His principles of scientific management make superb sense for organizing production when robots rather than human beings are the main productive force, when organizations can truly become machines." (p. 33) As we examine the bureaucratic form of organization, therefore, we should be alert to the hidden meaning of close regulation and supervision of human activity, the relentless planning and scheduling of work, and the emphasis on productivity, rule following, discipline, duty, and obedience. The bureaucracy is a mechanistic form of organization, but an anal one too. And not surprisingly, we find that some people are able to work in this kind of organization more effectively than others. If bureaucracies are anal phenomena encouraging an anal style of life, then such organizations will probably operate most smoothly when employees fit the anal character type and can derive various hidden satisfactions from working in this context." (p. 209) "Throughout history organization has been associated with processes of social domination where individuals or groups find ways of imposing their will on others. This becomes clearly evident when we trace the lineage of the modern organization from its roots in ancient society, through the growth and development of military enterprise and empire, to its role in the modern world." (p. 275) "In the world today, individuals and even whole communities find themselves being thrown away like empty orange peels when the organizations they serve have no further use for them. Individuals find themselves permanently unemployed even though they feel they have many good years of useful work ahead of them." (p. 279)
Morgan, G. (1998).  Images of Organization: The Executive Edition.
"The groupthink phenomenon has been reproduced in thousands of decision-making situations in organizations of all kinds. It may seem overly dramatic to describe the phenomenon as reflecting a kind of psychic prison. Many people would prefer to describe it through the culture metaphor, seeing the pathologies described in all the above examples as the product of particular cultural beliefs and norms. But there is great merit in recognizing the prison-like qualities of culture." (p. 186)
Zuboff, S. (1988).  In the Age of the Smart Machine: The Future of Work and Power.
"Techniques of control in the workplace became increasingly important as the body became the central problem of production. The early industrial employers needed to regulate, direct, constrain, anchor, and channel bodily energies for the purposes of sustained, often repetitive, productive activity. Still struggling to establish their legitimate authority, they invented techniques designed to control the laboring body. The French historian Michel Foucault has argued that these new techniques of industrial management laid the groundwork for a new kind of society, a 'disciplinary society', one in which bodily discipline, regulation, and surveillance are taken for granted." (p. 319) "Bentham's extensive plans for reform of prison management created both controversy and interest within the British Parliament. Though his management proposals were not implemented, the central principle of continuous observation made possible by technical arrangements was to influence the administrative and architectural orientation of bureaucratic organizations from schools, to hospitals, to workplaces in which individuals are taken up as unique problems to be managed and measured up against appropriate norms:"
Panopticism is the general principle of a new 'political anatomy' whose object and end are not the relations of sovereignty but the relations of discipline....What are required are mechanisms that analyze distributions, gaps, series, combinations, and which use instruments that render visible, record, differentiate and compare....It is polyvalent in its application....Whenever one is dealing with a multiplicity of individuals on whom a task or a particular form of behavior must be imposed, the panoptic schema may be used.
(p. 322)
"Techniques of control and the panoptic power they convey offer one such alternative. Information systems can alter many of the classic contingencies of the superior-subordinate relationship, providing certain information about the subordinates' behavior while eliminating the necessity of face-to-face engagement. They can transmit the presence of the omniscient observer and so induce compliance without the messy conflict-prone exertions of reciprocal relations." (p. 323)
Schwartz, H. S. (1990).  Narcissistic Process and Corporate Decay: The Theory of the Organizational Ideal.
"When work, the productive process, becomes display, its meaning becomes lost. Its performance as part of the organizational drama becomes the only meaning it has. Accordingly, the parts it plays in the organization's transactions with the world become irrelevant. When this happens, work loses its adaptive function and becomes mere ritual. At the same time, the rituals that serve to express the individual's identification with the organization ideal, especially those connected with rank, come to be infused with significance for the individual. They become sacred. Thus, reality and appearance trade places. The energy that once went into the production of goods and services of value to others is channelled into the dramatization of a narcissistic fantasy in which the organization's environment is merely a stage setting." (p. 61) "Loss of Creativity The delegitimation of one's sense of what is important gives rise to a special case of the ritualization of work--the loss of creativity. Schein (1983) describes the condition of 'conformity' that follows from an insistence by the organization that all of its norms be accepted as being equally important. Under that condition, the individual 'can tune in so completely on what he sees to be the way others are handling themselves that he becomes a carbon-copy and sometimes a caricature of them.' Consequently, Schein notes: 'The conforming individual curbs his creativity and thereby moves the organization toward a sterile form of bureaucracy.' " (p. 63) "This is the fundamental dynamic of totalitarianism. It alienates people from themselves and gives them over to others. Whatever victories ensue must be pyrrhic. Whatever happiness is to be attained here is not the happiness of the individual. Indeed, it is not happiness at all. It is the drama of happiness attaching to a role that the person performs in a play that is written and directed by others." (p. 16) "In organizational totalitarianism the organization, as defined by its leadership's understanding of their own actions, is proclaimed to be the organizational ideal; and the organization's power is used to impose this as the ego ideal for the organization's participants. (p. 24)" "Thus, locating the return to narcissism at the head of the organization means more than establishing a direction toward the ego ideal. It involves establishing certain definite others, with their own way of looking at the world and at themselves and with their own history of actions, as already ideal. It involves, in other words, acquiescing to the perfection of some specific others as ones own moral obligation, collectively enforceable by all others who have done so and with whom one defines oneself as ideally in community. It legitimizes the coercion by the powerful that causes the less powerful to act out a drama whose theme is the perfection of the powerful. And it does so in such a way that the powerful can feel self-righteous about this coercion--as if they were performing a service or committing a sacrifice." (p. 24) "There is something not only unnatural but positively impossible about becoming someone else. But this is obligatory. The result is that the person one really is not only is unacceptable to oneself, but is unacceptable in social life, which is in turn composed of persons who are each unacceptable in social life for the same reasons. The result is that social interaction takes place not between persons, but between performances. Roles utter words at other roles. And if at any time any one of them were to say, as each of them somehow knows, 'This is a bunch of nonsense,' that person would become a pariah because he or she would bring out in all these people the anxiety that motivated the performance in the first place and maintained it at all times. Thus, each of these persons must live in more or less complete isolation and be terribly lonely." (p. 26)
Maurer, H. (1981).  Not Working: an Oral History of the Unemployed.
"There are people in this book whose living rooms have turned into prisons without bars, and others who gleefully feel they have escaped jobs that were jails. There are people who have been broken by years of idleness, and others who have discovered emotional resources that allow them to endure--even, in a way, to triumph. In short, the men and women in this book vary enormously. Yet amid the variety there is a common feeling, stated with bitter clarity at times, only half spoken at others, and occasionally not yet formed as a thought but rather a troubled notion whispering behind the words. It is a crime that has been committed." (p. 1) "Unemployed people have been robbed of something, and they know it. The bewilderment they often express is like that of the homeowner who returns to find rooms ransacked, valuable and beloved objects missing. The sense of violence and invasion, the feelings of fear and loss and helplessness descend with the same stunning force when a worker is deprived of work. And the loss is much greater, because work, if the longing of the unemployed is any indication, remains a fundamental human need--even in the crushing form it has increasingly assumed in the modern world. It provides not simply a livelihood, but an essential passage into the human community. It makes us less alone." (p. 1) "Everyone who'd ever lost a job called me up and said something nice. I think that probably got me through. I felt I had not been completely abandoned by everybody, that not everybody would be willing to betray me in the same way. The feelings were so elemental, and so strong, just overpowering. Betrayal. Depression. Shock." (p. 20)
Stein, H. F. (2001).  Nothing personal, just business: a guided journey into organizational darkness.
"Witnessing, bearing witness, and writing for others to see and hear--these are the beginning of hope for genuine change. If I cannot alter what I see, I can at least attest to the fact that it happened and is still happening." (p. xvi) "Workplace organizations--no less than ethnic, national, or multinational organizations of which they are a part--can become ruled by the prohibition of creative making of meaning and its substitution by enforced meanings surrounded by walls of enforced silence." (p. 44) "Organizational (cultural) scapegoating is one manifestation of embodiment and disembodiment, which are in turn about the languages and processes of inclusion, exclusion, and expulsion (De Vos 1980) and their projective/introjective equivalents." (p. 39)
Bennis, W. G. (1994).  On Becoming a Leader.
"In sum, we have the means within us to free ourselves from the constraints of the past, which lock us into imposed roles and attitudes. By examining and understanding the past, we can move into the future unencumbered by it. We become free to express ourselves, rather than endlessly trying to prove ourselves." (p. 79)
Pattakos, A. (2004).  Prisoners of Our Thoughts: Viktor Frankl's Principles at Work. 224. Abstract
"In some ways, our technological advances have redesigned work to better accommodate human factors. What we need now is a way to elevate the human spirit at work." (p. 6) "Physician Deepak Chopra, in the audiotape of his book Unconditional Life, says 'We erect and build a prison, and the tragedy is that we cannot even see the walls of this prison.'" (p. 4)
Dickinson, E. (1959).  Selected Poems and Letters of Emily Dickinson.
I never hear the word "escape" Without a quicker blood, A sudden expectation A flying attitude! I never hear of prisons broad By soldiers battered down, But I tug childish at my bars Only to fail again!
Morin, W. J. (1995).  Silent Sabotage: Rescuing Our Careers, Our Companies, and Our Lives from the Creeping Paralysis of Anger and Bitterness.
"At the organizational level, we must begin removing the hierarchical walls that we've built around us....We must move away from the concept that the boss is omnipotent and all powerful [sic] and move toward a more fluid organizational structure that favors a shared approach toward conducting business." (p. 57)
James, J. (1997).  Thinking in the Future Tense.
"Psychologist Sheldon Kopp warned clients to plow the fields of their past if they wanted to be able to plant their own crops. Business consultant Peter Senge agreed: 'Structures of which we are unaware hold us prisoner. Once we can see them and name them they no longer have the same hold on us. This is as true for the organization as it is for the individual.'" (p. 41)
Beal, D. (2001).  The Tragedy in the Workplace: The Longest Running Show in the Country.
"Because of the current ego-driven management, many people in the workplace feel as though they are in prison, with little freedom of expression or ability to perform and contribute at their highest level. Learning to face the ego and learning to become an enlightened leader are meaningful and necessary goals. As business leaders begin to personally transform, they will free the employees to work creatively and productively within an environment that fosters their true potential." (p. xxii) "The ego is also an actor, a false identity playing a role we believe is real. Its stage is the workplace, and its drama is a tragedy--complete with pain, suffering, triumph, and loss. This tragedy is a real-life tragedy as long as we exist here on the physical plane. We cannot go home and be thankful it was only a movie or stage play. It is our life." (p. 34)