“Indeed, a full understanding of Sraffa’s contributions can be difficult, since these must be viewed as a complex whole, as part of an extremely ambitious cultural project: ‘to shunt the car of economic science’ in a direction opposite to that –the subjective theory of value –chosen by Jevons, one of the leading early exponents of the marginalist approach. Thus, with his writings Sraffa contributes to exposing the weak points in the theories of the leading exponents of the marginalist approach, from Alfred Marshall and Arthur Cecil Pigou to Friedrich von Hayek, and of their present-day followers, and at the same time re-proposes the classical approach of Adam Smith and David Ricardo (and also, in certain respects, of Karl Marx). The work of reconstructing the classical approach is also coherent with elements of the Keynesian contribution. This connection is possibly the most important issue in the current debate concerning the road to be followed in going on with the work started by Sraffa.”

Source: Piero Sraffa: His life, thought and cultural heritage (2000), Ch. 1. Piero Sraffa

The empirical or case approach : The members of this school study management by analyzing experience, usually through cases...
The interpersonal behavior approach: This approach is apparently based on the thesis that managing involves getting things done through people, and that therefore the study of management should be centered on interpersonal relations...
The group behavior approach : This approach is ... primarily with behavior of people in groups rather than with interpersonal behavior...
The cooperative social system approach : A modification of the interpersonal and group behavior approaches has been the focus of some behavioral scientists on the study of human relationships as cooperative social systems...
The sociotechnical systems approach : One of the newer schools of management identifies itself as the sociotechnical systems approach...
The decision theory approach : This approach to management theory and science has apparently been based on the belief that, because it is a major task of managers to make decisions, we should concentrate on decision making...
The systems approach ; ... the systems approach to the study and analysis of management thought...
The mathematical or "management science" approach : There are some theorists who see managing as primarily an exercise in mathematical processes, concepts, symbols, and models...
The contingency or situational approach : ... the contingency approach to management.
The managerial roles approach :... popularized by Henry Mintzberg [1973, 1975]...
The operational approach : The operational approach to management theory and science, a term borrowed from the work of P. W. Bridgman [1938, pp. 2-32], attempts to draw together the pertinent knowledge of management by relating it to the functions of managers...
The nature of the operational approach can perhaps best be appreciated by reference to Figure 1. As this diagram shows, the operational management school of thought includes a central core of science and theory unique to management plus knowledge eclectically drawn from various other schools and approaches...
Source: "The Management Theory Jungle Revisited," 1980, p. 177-182

Generation of Greatness (1957)
Context: I believe there are two opposing theories of history, and you have to make your choice. Either you believe that this kind of individual greatness does exist and can be nurtured and developed, that such great individuals can be part of a cooperative community while they continue to be their happy, flourishing, contributing selves — or else you believe that there is some mystical, cyclical, overriding, predetermined, cultural law — a historic determinism.
The great contribution of science is to say that this second theory is nonsense. The great contribution of science is to demonstrate that a person can regard the world as chaos, but can find in himself a method of perceiving, within that chaos, small arrangements of order, that out of himself, and out of the order that previous scientists have generated, he can make things that are exciting and thrilling to make, that are deeply spiritual contributions to himself and to his friends. The scientist comes to the world and says, "I do not understand the divine source, but I know, in a way that I don't understand, that out of chaos I can make order, out of loneliness I can make friendship, out of ugliness I can make beauty."
I believe that men are born this way — that all men are born this way. I know that each of the undergraduates with whom I talked shares this belief. Each of these men felt secretly — it was his very special secret and his deepest secret — that he could be great.
But not many undergraduates come through our present educational system retaining this hope. Our young people, for the most part — unless they are geniuses — after a very short time in college give up any hope of being individually great. They plan, instead, to be good. They plan to be effective, They plan to do their job. They plan to take their healthy place in the community. We might say that today it takes a genius to come out great, and a great man, a merely great man, cannot survive. It has become our habit, therefore, to think that the age of greatness has passed, that the age of the great man is gone, that this is the day of group research, that this is the day of community progress. Yet the very essence of democracy is the absolute faith that while people must cooperate, the first function of democracy, its peculiar gift, is to develop each individual into everything that he might be. But I submit to you that when in each man the dream of personal greatness dies, democracy loses the real source of its future strength.

Myth and Reality (1963)
Context: Myth is an extremely complex cultural reality, which can be approached and interpreted from various and complementary viewpoints.
Speaking for myself, the definition that seems least inadequate because most embracing is this: Myth narrates a sacred history; it relates an event that took place in primordial Time, the fabled time of the "beginnings." In other words myth tells how, through the deeds of Supernatural Beings, a reality came into existence, be it the whole of reality, the Cosmos, or only a fragment of reality — an island, a species of plant, a particular kind of human behavior, an institution. Myth, then, is always an account of a "creation"; it relates how something was produced, began to be. Myth tells only of that which really happened, which manifested itself completely. The actors in myths are Supernatural Beings. They are known primarily by what they did in the transcendent times of the "beginnings." hence myths disclose their creative activity and reveal the sacredness (or simply the "supernaturalness") of their works. In short, myths describe the various and sometimes dramatic breakthroughs of the sacred (or the "supernatural") into the World. It is this sudden breakthrough of the sacred that really establishes the World and makes it what it is today. Furthermore, it is as a result of the intervention of Supernatural Beings that man himself is what he is today, a mortal, sexed, and cultural being.

Source: Propaganda & The Ethics Of Persuasion (2002), Chapter Eight, Propaganda, Democracy, And the Internet, p. 305

Quote from: 'Basic Premises'
1926 - 1941, Rußland: Die Rekonstruktion der Architektur in der Sowjetunion' (1929)

1950s, General Systems Theory - The Skeleton of Science, 1956

After all control and institutions and processes are immediate things. They can all be translated into terms of human conduct...
Source: The Institutional Approach to Economic Theory, 1919, p. 311-6

Closing remarks
Beyond Measure (2004)