This article examines interorganizational strategies from a transactional value, rather than transaction cost, perspective. It argues that the transaction cost perspective has at least two major limitations when used to analyse interorganizational strategies: ( 1) a single-party, cost minimization emphasis that neglects the interdependence between exchange partners in the pursuit of joint value, and (2) an over-emphasis on the structural features of interorganizational exchange that neglects important process issues. We propose instead a transactional value framework for analysing interorganizational strategies that addresses (1) joint value maximization, and (2) the processes by which exchange partners create and claim value. We discusses the implications of the present approach for the study of interorganizational strategies and for the transaction cost perspective itself.
The Church and the clinic, theology and medicine, mutually support one another when the good of the other is justly pursued within an organic context of interdependency. In the midst of rapid change in health care, Catholic health-care workers have much to offer the industry as they bring their spirituality of interdependency into their work environments. Due attention to spiritual nourishment received in the Church via the Eucharist is thus encouraged if Catholic health care is to have the leavening impact it is intended to have in culture. After revisiting Pope John Paul II's social encyclical Laborem exercens (On Human Work, 1981), a spirituality of work is offered for Catholic health-care professionals with particular focus on the Eucharist. Accordingly, this essay presents a theology of the Eucharist that shows how Catholics are bound closely together so that the poverty attending loneliness can be lessened and our mutual efforts at enhancing health may be strengthened. The Church and the clinic, theology and medicine, mutually support one another when the good of the other is justly pursued within an organic context of interdependency bolstered by the Eucharist. Our vocation is unity. Our affliction is to be in a state of duality, and affliction due to an original contamination of pride and of injustice…. Love is thus the right physician for our original illness…. We have lost this unity, we whose religion should be the most incarnate of any. We must recover it. -Simone Weil.
In Benedict XVI's God is Love§1 humanity's relationship with God is described as an encounter with an ‘event’, the Christ‐event. I argue that this shift in Catholic theology towards language of act and event signalled a relationship to existentialism, which, taken broadly, entailed an emphasis upon subjectivity and freedom uncharacteristic of the focus upon objectivity common to neo‐Scholastic thought. As we shall see with Karl Rahner and Hans Urs von Balthasar, however, this newfound emphasis on subjectivity and freedom did not necessitate an abandonment of all the elements of the more ‘objective’ perspective. Rather, the task during the ascendancy of existentialist thought became the integration of human subjectivity with the objective and independent reality of the world and God. I suggest that Rahner and von Balthasar use notions such as act and event as a way of being mindful of the role of the subject's creativity and freedom in its encounter with the world, God, and other persons, without thereby undermining the freedom and creativity of that which is other than the subject.
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