GOOD ORGANISATIONS

BRIDGING MORALITY AND MANAGEMENT

Hari Tsoukas is a distinguished academic in management and organization studies, celebrated for his profound exploration of knowledge, complexity, and the philosophical dimensions of organizations. In our interview, we embark on a captivating journey into Hari's extensive theoretical and practical investigations. We first delve into Hari's work on the philosophical underpinnings of organization theory and discuss how learning and moral character organically emerge from social and communicative practices within organizations. We then examine the ethical nature of strategy and explore how leaders can navigate the complexities of modern organizations, embracing paradoxes and uncertainties, while bridging morality and management. Moreover, we inquire how to develop "practical wisdom" and reflection-in-action to enable ethical management and decision-making. Join us for a thought-provoking dialogue to unraveling the intricacies of responsible organizational behaviour, strategy and leadership!

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BEHIND the interview

Why is the interview important? Who are we talking to?

DISCOVERING THE DIALOGUE WITH

Hari Tsoukas

We were compelled to interview Hari for three fundamental reasons:Firstly, Hari delves deeply into the onto-epistemological foundations of organizational theory, blending a process and practice perspective with a constructionist-communicative lens. By drawing on both phenomenology (e.g. Heidegger, Schatzki) and linguistic philosophy (e.g. Wittgenstein, Rorty), his work reevaluates how organizations function and how individuals engage within them, emphasizing the interconnectedness of actors and structures within the context of dynamic social practices. Here, we reconnect with our discussion about the "praxis turn" with Bill Torbert. Hari's recent publications also explore complexity theory and paradox, touching on yet another important theme.

Secondly, we were intrigued by Hari's development of a dynamic theory for business ethics, combining hisepistemological explorations of organisational behaviour with virtue ethics and Alasdair MacIntyre's perspective on moral social practice. Rather than focusing on codes of conduct or compliance, his fusion of philosophy and contemporary organizational dynamics offers a fresh perspective on how organizations and individuals can strive for moral excellence, contributing to a morally grounded evaluation of organisational institutions.

Lastly, we were keen to uncover the practical implications of Hari's philosophical organizational theory for the development of moral character and practical wisdom. Hari stresses the relevance of active community participation and the significance of shared meaning and purpose, and writes eloquently about strategy as a virtuous practice. We wanted to understand better how leaders can integrate internally-focussed practices with external market needs to both attain profitability and support the common good.

KEY LEARNING GOALS (click LIGHTBULB to see the INQUIRY MAP)

  • What is the relevance of "process turn", "practice turn", and "language turn" in organisational studies? How does Hari's work seek to bridge these perspectives? How does his work compare with Archer's or Bhaskar's view on Realist Social Theory?
  • What is a philosophical organisational theory? How can MacIntyre's perspective on moral practice - which he develops in After Virtue - be applied to organisational studies? What does it mean practically for the moral development of organisations?
  • What makes strategy ethical? How can leaders ethically engage in strategic decision-making? What is the relevance of practical wisdom?

✿ ABOUT HARI TSOUKAS


Hari Tsoukas, born in 1961 in Karpenissi, Greece, is a renowned academic in the field of organization and management studies. An (unhappy) industrial engineer by training, Tsoukas migrated to the social sciences and earned his Ph.D. in Organisational Sociology from Manchester Business School in 1990. Over the years, he has held numerous academic positions at several esteemed institutions across Cyprus and the UK. He currently is Columbia Ship Management Professor of Strategic Management at the University of Cyprus and Distinguished Research Environment Professor of Organization Studies at  Warwick Business School, UK. Moreover, he holds the position of Honorary Professor of Organization Studies at both the University of Sydney and the University of Queensland since 2017.

Tsoukas' scholarly contributions are far-reaching, with authorship and editing of numerous books in English and Greek, including "The Oxford Handbook of Organizational Theory", "Complex Knowledge: Studies in Organizational Epistemology", and The Sage Handbook of Organization Studies". His research publications have made their mark in many prestigious international journals, and earned him several honors and awards, including the James G. March Prize from the European Group for Organizational Studies (EGOS) in 2020, Prix Roger-Charbonneau in 2017, Cyprus Research Award as a Distinguished Researcher in 2016, Joanne Martin Trailblazer Award from the American Academy of Management in 2016, Best MBA Teacher Award from 2005 to 2014, and many more.

Tsoukas has been actively involved in various editorial and advisory roles. Since 2010, Tsoukas has been the co-editor of the "Perspectives on Process Organization Studies" series published by Oxford University Press. Since 2003, he has served as the Editor of "The Reflective Life" series at Ikaros Publications in Athens. He is also a co-founder and co-convener of the International Symposium on Process Organization Studies, a Scientific Advisor to the Association of Chief Executive Officers (GR) and has been a Corresponding Member of The Cyprus Academy of Sciences, Letters, and Arts since 2020.

Hari Tsoukas is not a politician but, as an engaged citizen, can’t help but be passionate about the affairs of the «polis». In that capacity, he regularly comments on Greek and Cypriot politics in national media, as well as on his Greek blog Enarthri Kravgi (Articulate Howl).


Exploring the Critical concepts for this session

Process philosophy is based on the premise that being is dynamic and that the dynamic nature of being should be the primary focus of any comprehensive philosophical account of reality and our place within it. Even though we experience our world and ourselves as continuously changing, Western metaphysics has long been obsessed with describing reality as an assembly of static individuals whose dynamic features are either taken to be mere appearances or ontologically secondary and derivative. For process philosophers the adventure of philosophy begins with a set of problems that traditional metaphysics marginalizes or even sidesteps altogether: what is dynamicity or becoming—if it is the way we experience reality, how should we interpret this metaphysically? Are there several varieties of becoming—for instance, the uniform going on of activities versus the coming about of developments? Can we conceive of becoming or dynamic being independently of space and time?

Institutions the structures, practices, and meanings that define what people and organizations think, do, and aspire to-are created through process. They are 'work in progress' that involves continual efforts to maintain, modify, or disturb them. Institutional logics are also in motion, holding varying degrees of dominance that change over time.

The word praxis is from Ancient Greek: πρᾶξις. In Ancient Greek the word praxis referred to activity engaged in by free people. The philosopher Aristotle held that there were three basic activities of humans: theoria (thinking), poiesis (making), and praxis (doing). Corresponding to these activities were three types of knowledge: theoretical, the end goal being truth; poietical, the end goal being production; and practical, the end goal being action. In The Human Condition, Hannah Arendt argues that Western philosophy too often has focused on the contemplative life (vita contemplativa) and has neglected the active life (vita activa). This has led humanity to frequently miss much of the everyday relevance of philosophical ideas to real life. For Arendt, praxis is the highest and most important level of the active life

This paper develops a typology of sensemaking in organizations that reconsiders existing sensemaking research by providing a more coherent and integrative conceptualization of what defines sensemaking and how it is connected with organizing. Drawing on existential phenomenology, its makes the following core claims: (1) sensemaking is not a singular phenomenon but comprises four major types: immanent, involved-deliberate, detached-deliberate, and representational sensemaking; (2) all types of sensemaking originate and take place within specific practice worlds; (3) the core constituents of sensemaking within a practice world (sense–action nexus, temporality, embodiment, and language) are played out differently in each type of sensemaking

Organizational learning is the process of creating, retaining, and transferring knowledge within an organization. An organization improves over time as it gains experience. From this experience, it is able to create knowledge. This knowledge is broad, covering any topic that could better an organization. Examples may include ways to increase production efficiency or to develop beneficial investor relations. Knowledge is created at four different units: individual, group, organizational, and inter organizational.

Organizational learning is the process of creating, retaining, and transferring knowledge within an organization. An organization improves over time as it gains experience. From this experience, it is able to create knowledge. This knowledge is broad, covering any topic that could better an organization. Examples may include ways to increase production efficiency or to develop beneficial investor relations. Knowledge is created at four different units: individual, group, organizational, and inter organizational.

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GETTING STARTED

A Resource Kit to launch your explorations

Personal website of Hari Tsoukas with events, information and links to books and publications.

Google Scholar publications for Haridimos Tsoukas - University of Cyprus & University of Warwick

European Group for Organizational Studies

Regular conferences on process respectively philosophical organisation studies.

We explore the process through which people in organizations, especially those in leadership positions, in circumstances marked by ambiguity, surprise, and conflicting values, come to, or arrive at, judgment. Briefly reviewing the (somewhat limited) literature on judgment in management studies, we conclude that its mainly rationalist orientation prevents us (scholars and practitioners alike) from properly grasping important features of the hermeneutical–developmental process involved in coming to a judgment. In particular, the role of emotions, moral agency, language use, and, especially, the selective and integrative nature of perceptual processes, are far too easily ignored. We make the case for a particular notion of judgment understood as Aristotelian “phronesis” (practical wisdom).

There is an increasing concern that management theories are not relevant to practice. In this article we contend that the overall problem is that most management theories are unable to capture the logic of practice because they are developed within the framework of scientific rationality. We elaborate practical rationality as an alternative framework and show how it enables development of theories that grasp the logic of practice and, thus, are more relevant to management practice.

Strategy-as-practice research has usefully built on earlier strategy process research by taking into account the social embeddedness of strategy making. While such an approach has generated valuable insights, it has curiously left unexplored the moral dimension of practice. In this article, we show how the potential of strategy-as-practice research may be more fully realized if the moral dimension of practice is conceptualized through virtue ethics (especially MacIntyre’s version). Specifically, we first reconceptualize, through virtue ethics, the three main concepts of strategy-as-practice—practice, praxis, and practitioners—underscoring the inherently moral constitution of actions undertaken in strategy-related work. Moreover, we suggest that strategic management is viewed as a particular kind of practice (what we call “competitive institutional practice”), charged with “values articulation work” and “balancing work.”


Organization scholars have often criticized the discipline of being distant from practical managerial problems. In this article we discuss another form of distance: from citizen's problems. The recent financial crisis in Europe, especially in the South, made manifest formidable needs for massive state reform. The challenge, from a process view, is that previous reform attempts have often failed, with each new failure leading to less readiness for future reform. We discuss the possibility of state reforms being trapped in a pattern of vicious circularity, thus articulating two fundamental yet under-explored topics in European management research: state reform and the vicious circle.

In this chapter, drawing primarily on Wittgenstein, we argue that a representationalist view of theory in an applied or practical science such as organization and management theory (OMT) is unrealistic and misleading, since it fails to acknowledge theory's ineradicable dependence on the dynamics of the life-world within which it has its ‘currency’. We explore some of the difficulties raised by the use of representational theorizing in OMT, and mainly explore the nature of a more reflective form of theorizing. Reflective theory, we argue, invites practitioners to attend to the grammar of their actions, namely to the rules and meanings that actors draw upon in their participation in social practices. In this view, the role of theory resembles the role Wittgenstein ascribed to philosophy: it is theory-as-therapy.

Further essays and materials from other authors

This review maps and critically evaluates the rapidly growing body of research in the strategy-as-practice field. Following an introduction on the emergence and foundations of strategy-as-practice, the review is structured in three main parts, based on the terminology, issues and research agendas outlined in the field.

Sensemaking is the process through which people work to understand issues or events that are novel, ambiguous, confusing, or in some other way violate expectations. As an activity central to organizing, sensemaking has been the subject of considerable research which has intensified over the last decade. We begin this review with a historical overview of the field, and develop a definition of sensemaking rooted in recurrent themes from the literature. We then review and integrate existing theory and research, focusing on two key bodies of work. The final part of the chapter draws on areas of difference and debate highlighted throughout the review to discuss the implications of key tensions in the sensemaking literature, and identifies important theoretical and methodological opportunities for the field.

The essay examines what organizations are as they happen. It first argues that the happening of an organization has two basic components: the performance of its constituent actions and practices and the occurrence of events whereby its material arrangements causally support these activities. Equating the idea of something as it happens with that of something in real time, the essay then examines two kinds of real time in which organizations occur. The first is the unfoldings of the performances and events that are the happening of the organization. The second is the co-occurrences of the teleological past, present, and future in organizational actions. As it happens, however, an organization is more than what there is to it in real time. It also embraces the persisting structures of its practices and its enduring material arrangements, both of which, among other things, institute possible real times for the organization. The essay argues that the perpetuation of practice structure should be understood as organizational memory.

Process is an ambivalent term. Its use in organizational research and theorizing is widespread. Yet, there are important subtle differences in how the term is understood and employed in the study of organizing/organization. In this chapter, we show that thinking in terms of ceaseless change, emergence and the immanent becoming of things, entities and events are central to a proper appreciation of what it means to truly understand process in genuinely processual terms. From this process philosophical perspective, social entities such as individuals and organizations are construed as temporarily stabilized event clusters abstracted from a sea of constant flux and change.

In research across professions, the development of professional skill traditionally was seen as a process of accumulation of knowledge and skills, promoted by practical experience. More recently, this view has been modified to incorporate skillful know-how that is progressively acquired by passing through developmental stages, such as novice, competent, and expert. The authors of this article critically review contemporary stage models that are typically applied across professions. Their principal critique is that a focus on stages veils or conceals more fundamental aspects of professional skill development. On the basis of their critique, the authors propose an alternative model that builds on the strengths of previous models while seeking to overcome their main limitations. Finally, the authors outline the implications of their alternative model for professional education, workplace practices, and research on professional development.


Interesting summary of Wittgenstein's contribution to philosophy - Meaning is use: Wittgenstein on the limits of language

Selected published works

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the socratic dialogue

Live video recording and podcasts

Explanations, artefacts and references from the interview

The Helikopter-Streichquartett is one of Karlheinz Stockhausen's best-known pieces, and one of the most complex to perform. It involves a string quartet, four helicopters with pilots, as well as audio and video equipment and technicians. It was first performed and recorded in 1995.

Herbert Alexander Simon (June 15, 1916 – February 9, 2001) was an American political scientist, with a Ph.D. in political science, whose work also influenced the fields of computer science, economics, and cognitive psychology. His primary research interest was decision-making within organizations and he is best known for the theories of "bounded rationality" and "satisficing"


The Dreyfus model of skill acquisition is a model of how learners acquire skills through formal instruction and practicing, used in the fields of education and operations research. Brothers Stuart and Hubert Dreyfus proposed the model in 1980

Phronesis (Ancient Greek: φρόνησῐς, romanized: phrónēsis), is a type of wisdom or intelligence relevant to practical action in particular situations. It implies both good judgment and excellence of character and habits, and was a common topic of discussion in ancient Greek philosophy. Classical works about this topic are still influential today. In Aristotelian ethics, the concept was distinguished from other words for wisdom and intellectual virtues – such as episteme and sophia – because of its practical character. The traditional Latin translation is prudentia, which is the source of the English word "prudence".

What is reflection‐in‐action? A phenomenological account - Building on the work of Donald Schön and phenomenological treatments of practice, we propose a phenomenological theory of reflection‐in‐action that develops this concept further, thereby transcending a number of limitations we find in his theorizing.

What have we learned? Our "Best Bit" takeaways from the Interview

KEY INSIGHTS FROM THE INTERVIEW FOR OUR INQUIRY

Here you can find the most memorable insights from our interview, related to our three inquiry questions. Simply select from the drop down menu on the right -->

The good life
  • I have a very traditional view of this, the good life for me is a scholarly life, which however, has some impact on the world. Antoinette mentioned earlier that I tried to be an engaged citizen, so as well as my academic pieces, I try to write for newspapers, try to comment on current affairs, and so on. So, the good life of a scholar is tied in scholarship and raising and exploring questions, and also taking the answers he or she comes up with into the practical domain, and trying to make a difference in the world. And the way we make a difference is that we’re not producing anything in a material sense, but offer our ideas, our concepts, the language that we use for society, hopefully making some difference to the way we collectively see things.
  • Virtue ethics is concerned with what it is to be, with how it is to act well in the world. And it is underlined by a particular anthropology, which is about what is the good life. This is what eudemonia means: it is the happy life, the life that enables people to flourish. So, this is the kind of notion of goodness Aristotle is very keen to explore. He thinks that every object and every kind of species in the world has a particular function, and the function of human beings it is to live life well. That is life has to be meaningful, and lived in a way that will enable people to unfold their capacities and to flourish.
The good society
  • The good society is a society which is so set up and organised to enable people to flourish. It has certain political implications, but we don’t need to go into these except to note, perhaps philosophically, it is an anti-individualistic way of looking at things. So, from a purely individualistic point of view, to caricature this a bit, take the movie the Wall Street which is all about what you do yourself, how can you advance yourself materially. (…) The emphasis is on individual responsibility. Now, from a virtue ethics point of view, the communal life in which we are engaged, and from which individuals draw their resources, as well as the meaning of what they do, is of profound importance and we cannot neglect it. And for the classical Greeks, any citizen who does not care about the common affairs of a city was called an idiot.
  • The good society enables humans to live their life well. It provides and strengthens their ability and capabilities to live a good, meaningful life, which implies that you can make use of resources, which are appropriate to human beings, i.e., material, intellectual and social resources to enable humans to live the good life.
The VPI Model
  • Internal goods: For Aristotelians, this would be framed slightly differently, in the sense that happiness or flourishing is underlining the kind of valued ends, that human activities ulitmately aim at. So anytime when as a teacher, as a nurse or doctor or accountant, or any kind of practioner, we are drawn towards accomplishing the internal goods of a practice, we produce the “kinds of goods” which are inherently valuable to the practice, and which are done for their own sake and the shared good of the practice and community. (…)
  • External goods: At the same time, we’re not just teachers, we are members of universities and universities are institutions. Institutions, from a MacIntyrean point of view, aim at external goods, that is rewarding people, sanctioning people, distributing benefits, and therefore they introduce external and competitive elements. (…)
  • Both of these things, the internal goods, i.e. the practices, and the external goods of institution need to be aligned. That is always an accomplishment, that is always ongoing work, because they can never be completely aligned. They’re always tensions.
Praxis and moral agency
  • Praxis is more radical, because praxis emphasizes the kind of moral image that necessarily is inherent in our actions. It emphasizes the way we relate to others, which is manifested in the actions that we undertake. So praxis is always, whether we like it or not, whether we intend it or not, making a statement about the kind of agent we are, and does this by the kind of how we relate to other agents around us. If you take a very narrow view of the homo economicus, the homo economicus has a certain type of agency, it leaves out certain other orientations, focusing only on one kind of utility maximisation, which leads to sustain a certain view of moral agency.
The embeddedness of organisations
  • Political systems are very important in terms of capabilities. For instance, education is a classic public good, like public health. (…) Hence, it is important to have systems and institutions that provide these public goods. Good institutions make life better for organisations and for people in organisations.
  • Another associated concept would be the kind of regulation that is necessary to create a terrain within which organisations can function. We can see this with social media. In a more unregulated environment different kinds of behaviour show up, not all of which contribute to a flourishing life. So, if we are bound by the concept of the good life we can see that protecting privacy, for instance, would be an important domain for regulation.
The work of a strategist
  • I highlight the importance of “value articulation” of work, that is, a strategist must continuously articulate the purpose of the organisation. It is not an original idea - it goes back decades, but it positions it more centrally into the work of a strategist to articulate the purpose of the organisation and to keep reflecting on the purpose of your organization. (…) The second task is to sustain capabilities, that is to structure the organisation and give it routines, which over time enable people to develop capabilities — which in the Aristotelian sense is part of habituation — as only when you do something repeatedly you build character (…). And then there is, thirdly, the “differentiation work”: from a strategic point of view, the strategist needs to think about the future as well as the present, or as I put it in in the paper, “needs to make the future as relevant as the present”. And that is quite important. In order to differentiate the organisation from other organisations it is important to do all these three things.
CSR is about internalizing externalities
  • For me a constant effort to endogenize externalities is important. Any kind of business activity produces externalities, the environment is the obvious externality that we are confronted with. Now, if you take the very narrow business point of view, then you don’t focus on externalities, you are concerned with the internal workings of the firm and how the firm can run as efficiently as possible for its shareholders. But if you bring externalities into the picture, that is, if you make organisations confront and properly cost the kind of externalities they produce, then you are widening the scope of their activity and you are forcing them to consider more things than they would otherwise consider. This is where, if you like, the social dimension of business comes in.
Common good as an important focus
  • One of the things I see in the last few years is an emergence, a coming back of the emphasis on the common good. (…) If you change the focus of our language from profits to common goods you change the perspective and you start to see different things that you wouldn’t see otherwise. And of course to make this then come true there are multiple steps to take. If we introduce the concept of the common good in our behaviour, what do we do differently? And how do we do things differently as a corporation and as a society, if we take the notion of a common good seriously: how to organise ourselves, how do we regulate some of the goods corporations provide to society in a way that will be consistent with what we understand to be a good society, a decent society? Of course, there are many levels of analysis here, but I think this broader context is important to understand organisations better, that is, situate organisations in more relational terms. 
On developing practical wisdom
  • What is important to me it is to be able to realise what Scott Fitzgerald famously stated: “the feature of a complex mind is to be able to hold simultaneously two contradictory propositions”. And I think that’s always at the back of my mind as well. Karl Weick has famously remarked that “ambivalence is the optimal response”. So as the practitioner develops, she or he goes through several stages, what we would call more conventionally experience, and of organising patterns of experience in ever better and more refined ways. Then, eventually, he or she becomes able to take a step back from action. This is what I understand to be the last stage where you become aware of your own identity, of other epistemological roots, other identities, and you try to bring in a dialogue these opposing or different identities of use. That’s an ongoing process, of course, it never stops, provided one wants to complexify oneself and make ever more subtle distinctions in the world.
The role of academia
  • I think we should design a curriculum, not just with the technical means in mind, the instruments, but also to show people how to use these instruments in a responsible manner. Having been around for three decades now, my feeling is that business schools have seen themselves primarily in scientistic terms. This means we will give you the tools to manage organisations technically in the best way possible, efficiently and by serving the shareholders in the best fashion. But they have neglected the more practical dimension of organised life, which requires a different epistemology. Having said this, I think in the last 10–20 years we do see things in that direction, we see the arts going into the business curricula, we see an emphasis on judgement and CSR and responsibility. I think the difference will be to somehow blend them nicely together. Those business schools that will do so in in a more integrated way, blending the technical and the moral, the artistic and the scientific together, will gain a competitive edge. 

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diving deeper

Unleash your curiosity and discover new insights

✿ Good Economy

Further explorations about the linkage between onto-epistemological postures (esp. phenomenology) and ethical positions in economics

Being and Time

by Martin Heidegger
Ideas: General Introduction to Pure Phenomenology

Ideas: General Introduction to Pure Phenomenology

by Edmund Husserl
Being and Nothingness: An Essay in Phenomenological Ontology

Being and Nothingness: An Essay in Phenomenological Ontology

by Jean-Paul Sartre

Eichmann in Jerusalem: A Report on the Banality of Evil

by Hannah Arendt
The Myth of Sisyphus

The Myth of Sisyphus

by Albert Camus

The Road to Serfdom

by F. A. Hayek

Development as Freedom

by Amartya Sen

Creating Capabilities

by Martha Nussbaum

Philosophical Investigations

by Ludwig Wittgenstein

Cosmopolis

by Stephen Edelston Toulmin

Cambridge Handbook of Strategy as Practice

by Damon Golsorkhi (Editor), Linda Rouleau (Editor), David Seidl (Editor), Eero Vaara (Editor)

Communities of Practice: Learning, Meaning, and Identity

by Etienne Wenger

Realist Social Theory: The Morphogenetic Approach

by Margaret S. Archer

The Constitution of Society: Outline of the Theory of Structuration

by Anthony Giddens

Complex Responsive Processes in Organizations: Learning and Knowledge Creation

by Ralph Stacey

✿ Good Organisations

Further explorations about how organisations behave and changed, based on different theories

Organisational Learning

Organisational Learning

by Roderick Smith
Sensemaking in Prganizations

Sensemaking in Organizations

by Karl E. Weick
HEART OF ENTERPRISE

Heart of Enterprise

by Stafford Beer
Critical Systems Thinking and the Management of Complexity

Critical Systems Thinking and the Management of Complexity

by Michael C. Jackson
Systems of Organization: The control of task and sentient boundaries

Systems of Organization: The control of task and sentient boundaries

by E. J. Miller (Editor)

Being and Time: A Revised Edition of the Stambaugh Translation

by Martin Heidegger

Eight Domains of Phenomenology and Research Methods

by Henrik Gert Larsen

Philosophical Papers: Volume 1, Human Agency and Language

by Charles Taylor

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CONTINUing YOUR JOURNEY

Explore all the popular interviews in this section