Excellence models as complex management systems

Purpose When appropriately implemented, excellence models such as the Shingo operational excellence model (SOEM), Baldrige performance excellence model and EFQM business excellence model aid enterprise quests for sustained superior results across varied dimensions. Evidence supporting this statement abounds in the literature and in practice. The models, however, tend to be driven by experience, rather than grounded in theory. The purpose of this paper is to explore theoretical underpinnings for such models, with the SOEM used for illustrative purposes. Design/methodology/approach Management theory, systems theory and excellence modeling are integrated to yield a complex management systems based operational excellence model. Correspondence of this model with the SOEM is explored. Key elements considered include contextual factors external to the enterprise, diverse stakeholders, mediating forces, enterprise culture and representative enterprise processes. Findings Understanding the theoretical underpinnings of excellence models—their elements and the interactions and synergies of these elements—enables more sure adaptation of such models to specific enterprise contexts, and more sure course corrections whenever corrections are needed. Originality/value Many excellence models exist, their usefulness largely validated by anecdotal or empirical evidence. Such validation is important, but falls short of theoretically grounding these models. The approach taken herein serves to unify theory, empirical evidence and anecdotes, thus placing excellence models on more solid ground.

Playing with Others

Scholars of hermeneutics have recently taken up the task of elucidating Gadamer’s ethics by studying his work on the structure of understanding and human experience. This article seeks to contribute to that scholarship through an examination of Gadamer’s aesthetics. I suggest that Gadamer’s notions of play and aesthetic non-differentiation provide further resources for understanding Gadamer’s hermeneutic ethics as an ethics of non-differentiation, i.e., a unification of theory and practice (understanding and application). For Gadamer, an understanding of the good is its enactment in the context of the dialogical play we find ourselves engaged in with others. Furthermore, Gadamer’s identification of aesthetic non-differentiation with play reveals that his ethics aims not only to unify theory and practice but also to unite participants in the ethical play as intersubjective elements of a shared experience. Retrieving the ethical import of Gadamer’s aesthetics also helps to unfold Gadamer’s suggestion that hermeneutics itself is an ethical enterprise.