Prefazione

For Maurice Merleau-Ponty (1962), esh reconnects the viewing and the visible, the touching and the touched, the body and the world. Perception itself is a feshly – auditory, visual, gustatory, haptic, olfactory – activity. Equally, the world acts upon our fesh, so that what or whom we touch, see, smell, taste and hear may also touch, see, smell, taste and hear us. Elsewhere, Michel Foucault locates modern western 'scientia sexualis' as having its origins in the earliest years of Christianity and its confessional regime which seeks to unearth the important secrets of the esh’ (1977, 154) as the deepest truths of the human subject. In this reading, esh is the natural body, always and irrevocably bound to sin and to death (Boncori, Brewis, Sicca, Smith, 2019 249-252). Questo, un passaggio dall’editoriale con cui presentammo uno special issue della rivista Culture&Organization. Il nostro intento era di introdurre i paper accettati e dire del clima di ricerca interno alla comunità dell studios di simbolismo organizzativo (non a caso quel journal il punto di riferimento di SCOS, Standing Conference on Organizational Symbolism), da sempre attenti alla dimensione artefattuale (artis e factum, effetto dell’arte, quindi conoscenza).