Over 22,000 sherds of pottery were recovered during the excavation of the small islet of Eilean Dòmhnuill in North Uist in the late 1980s. Analysis of the assemblage has demonstrated that all of the main vessel forms and decorative motifs recognised at the site were already in place when settlement began in the earlier 4th millennium BC and continued to be deposited at the site until its abandonment over 800 years later. Statistically significant stylistic variation is limited to slow drifts in the relative proportions of certain rim forms. Across the Outer Hebrides, decorative elaboration and the presence of large numbers of distinctive vessel forms would appear to mark out certain assemblages seemingly associated with communal gathering and feasting events at key locales within which a distinctive Hebridean Neolithic identity was forged. Throughout, this study takes a relational approach to the issue of variation in material culture, viewing all archaeological entities as dynamic assemblages that themselves form attributes of higher-level assemblages. It is argued that the various constraints and affordances that arise within such assemblages constitute significant structuring principles that give rise to commonly held expectations and dispositions, resulting in the kind of constrained temporal and spatial variation that we observe in the archaeological record and which in turn gives rise to the concept of the archaeological culture. / Faculty of Life Sciences at the University of Bradford / Erratum: Vol. 1: 196 and Vol. II: xii and 383 It should be noted that the Unstan-type bowl recorded as being from Loch Mor is actually from Loch Arnish (Chris Murray pers. comm.). The appendices including 'An Doirlinn Report and Illustrations' and 'St Kilda Report and Illustrations' are not available online due to copyright.

[Truncated abstract] The dominant approaches to knowledge management practice and the design of knowledge management systems are driven by a resource-based view of knowledge. In this thesis, it is argued that the resource-based view of knowledge is limited and lacks social sensitivity. In this thesis, Knowledge Management is viewed as a social activity and the development and examination of an alternate approach to conceptualising the social processes of knowledge management in organisations, is the primary objective. In pursuing this objective, the question of whether an activity-based view of knowledge processes can assist the design of knowledge management practice and systems is examined. To address this research question, a conceptual framework is developed which redefines the conventional, universal approach to knowledge context . . . From an organisational perspective, the ABCs framework suggests that the institutionalisation and contextualisation of knowledge provides management with another dimension for considering knowledge management and knowledge management systems implementation. The findings from the case study suggest that knowledge workers are influenced by environmental factors. As a result, organisations can use this research to develop knowledge management practices that take environmental factors into consideration. As a starting point for organisations, the findings from the case studies are used to develop a set of guidelines for the design of knowledge management practice and systems. Further research is suggested in terms of extending to considerations of other aspects of Luhmann’s theories and exploring other complexity sciences as the basis of knowledge management.

Crown selected youth diversion has received little academic attention in Canada. As a process that channels offenders out of the formal legal system, diversion purports to achieve contradictory self-serving system and offender-based goals. Using 50 randomly selected prosecution files – half of which the Crown diverted and half of which the Crown prosecuted – a mixed method investigation of diversion assesses cases through quantitative content analysis and grounded theory method. Based on the quantitative analysis, it is argued that there is an emerging patterned nature of Crown selected diversion that is not completely benign. This patterned nature of diversion unearths a distinctive discourse of diversion/non-diversion. Qualitatively, it is argued that the cases are organized around three temporal moments that create an area for distinctions to be made in terms of threat, responsibility, (in)tolerableness and recourse. Seemingly, there is a persistent paradoxical existence of the diversion process that emerges from the case files.

Technoetic and media arts are environments of mediated interaction and emergence, where meaning is negotiated by individuals through a personal examination and experience—or becoming—within the mediated space. This thesis examines these environments from a musical perspective and considers how sound functions as an analog to this becoming. Five distinct, original musical works explore the possibilities as to how the emergent dynamics of mediated, interactive exchange can be leveraged towards the construction of musical sound. In the context of this research, becoming can be understood relative to Henri Bergson’s description of the appearance of reality—something that is making or unmaking but is never made. Music conceived of a linear model is essentially fixed in time. It is unable to recognize or respond to the becoming of interactive exchange, which is marked by frequent and unpredictable transformation. This research abandons linear musical approaches and looks to generative music as a way to reconcile the dynamics of mediated interaction with a musical listening experience. The specifics of this relationship are conceptualized in the structaural coupling model, which borrows from Maturana & Varela’s “structural coupling.” The person interacting and the generative musical system are compared to autopoietic unities, with each responding to mutual perturbations while maintaining independence and autonomy. Musical autonomy is sustained through generative techniques and organized within a psychogeographical framework. In the way that cities invite use and communicate boundaries, the individual sounds of a musical work create an aural context that is legible to the listener, rendering the consequences or implications of any choice audible. This arrangement of sound, as it relates to human presence in a technoetic environment, challenges many existing assumptions, including the idea “the sound changes.” Change can be viewed as a movement predicated by behavior. Amergent music is brought forth through kinds of change or sonic movement more robustly explored as a dimension of musical behavior. Listeners hear change, but it is the result of behavior that arises from within an autonomous musical system relative to the perturbations sensed within its environment. Amergence propagates through the effects of emergent dynamics coupled to the affective experience of continuous sonic transformation.

A presente dissertação busca compreender as afirmações da vida sem condicionantes, o amor fati, tal como foi compreendido por Nietzsche, nos processos formativos de educadores. Ao lado dessa noção, os conceitos de sujeitos em processualidade, corpo-de-sonho, autopoiéticos, (ou seja, sujeitos abertos aos riscos, sem garantias quaisquer) dialogam com a perspectiva trágica nietzschiana na apreensão das escolhas existenciais-profissionais do ser e tornar-se professor. Os procedimentos metodológicos provêm das técnicas da História Oral e das pesquisas que interligam as Ciências Sociais e a memória, mais precisamente aquelas produzidas pelo método autobiográfico. Para sua realização foram coletados e interpretados relatos autobiográficos de dois educadores, além de registros memorialísticos do próprio pesquisador, compreendidos no trabalho como narradores, sob a ótica de Walter Benjamim. Desse modo é possível apreender a complexidade de cada itinerário formativo, os impasses da narrativa no mundo contemporâneo, como já indicara Benjamim, e contribuir, na perspectiva de formação nietzscheana, para a crítica do ensino e da formação de educadores na atualidade. / This presentation aims to understand the statements of life without conditioning, the amor fati, as understood by Nietzsche, in the formative processes of educators. Alongside this notion, the concepts of subjects in processuality, body-of-dream, autopoietic subjects (i.e. open to risks, with no guarantees) dialogue with the tragic Nietzschean perspective in the capture of existential-professional choices of being and becoming a teacher. The methodology utilized in this work derives from the techniques of Oral History and from research interlinking social sciences and memory, namely those produced by the autobiographical method. We collected and interpreted autobiographical notes of two educators, as well as the researchers own memoirs, understood in this work as narrators, as defined by Walter Benjamin. That allowed us to grasp the complexity of each formative itinerary, the impasses of narrative in the contemporary world, as pointed out by Benjamin, and also to contribute to the critique of education and training of educators today, from the Nietzschean perspective of formation.

Submitted by admin tede (tede@pucgoias.edu.br) on 2017-04-27T12:34:28Z No. of bitstreams: 1 DEISE ARAUJO DE DEUS.pdf: 1515545 bytes, checksum: 616577a1a1a25cc802e0752d55d46a49 (MD5) / Made available in DSpace on 2017-04-27T12:34:28Z (GMT). No. of bitstreams: 1 DEISE ARAUJO DE DEUS.pdf: 1515545 bytes, checksum: 616577a1a1a25cc802e0752d55d46a49 (MD5) Previous issue date: 2017-03-09 / The present work aims to analyze the Portuguese poet Luis Serguilha‟s work The Kalahari, observing aspects related to repetition and uniqueness as part of the autopoetic performance; knowing that the work is situated in a zone of no bondaries of postmodern or contemporary, seeking to examine the literary composition procedures and the writing that make it a war machine in the Deleuze - Guattari sayings. The contemporary work is rhizomatic, desiring machine, boddy whithout organs, deterritoriality in flux. As this machine‟s assumptions, we have the decentralization, the desubjectivity, the dereference and the nonsense. In this work, nothing else will hold us back to the meaning and significant‟s meshes.Knowledge known only by those who mobilize affections and who vibrate through madness, from emptiness and animality: the art‟s signs. The work of art here is an uniqueness instance and repetition; subjectivation artifice. Uniqueness is an affirmative because it is also becoming (devir); Becoming (Devir) as a process connected to repetition that decentralizes the being, through a disjunctive synthesis, in a way that it will not be spoken about the totality of the being and the work, but in totalities. There is no more paternity, neither origin, nor destiny because in this work, the sign-art becomes a nomad in the desert. Cartographing this nomadism in the Kalahari‟s autopoiesis is to walk as a wanderer, by Blanchotiano‟s „outside‟, being deterritorialized and reterritorialized; becoming a writer-reader for himself, for the world, for life. / O presente trabalho tem por objeto analisar a obra Kalahari, do poeta português Luis Serguilha, observando aspectos relacionados à repetição e à singularidade como parte da performance autopoiética; sabendo que a obra se situa numa zona de deslimites do pósmoderno ou contemporâneo, buscamos examinar os procedimentos de composição literária e da escritura que a tornam uma máquina de guerra nos dizeres deleuze-guattarianos. A obra contemporânea é rizomática, máquina desejante, corpo sem órgãos, desterritorialidade em fluxo. Como pressupostos dessa máquina, temos o descentramento, a dessubjetividade, a desreferencialização e o nonsense. Nela, nada mais nos prenderá às malhas do significado ou significante. Saberes somente aqueles que mobilizem os afectos e que fazem vibrar por meio da loucura, do vazio e da animalidade: os signos da arte. A obra de arte aqui é uma instância de singularidade e de repetição; artifício de subjetivações. Singularidade é uma afirmatividade porque é também devir; devir como processo ligado à repetição que descentraliza o ser, por meio de uma síntese disjuntiva, de maneira que não se falará mais em totalidade do ser e da obra, e sim, em totalidades. Não há mais paternidade, nem origem, nem destino porque nela (obra) o signo-arte torna-se um nômade no deserto. Cartografar este nomadismo na autopoiese Kalahari é caminhar como errante, pelo ―fora‖ blanchotiano, sendo desterritorializado e se reterriorializando; tornando-se um excri-leitor para si, para o mundo, para vida.

Made available in DSpace on 2015-03-05T17:40:29Z (GMT). No. of bitstreams: 0 Previous issue date: 11 / Nenhuma / Esta pesquisa sustenta a tese de que a diferença entre energia e tecnologia constitui um âmbito de comunicação funcionalmente diferenciado na sociedade, diante do qual o sistema do direito reage estabelecendo formas de comunicação de modo a tornar invisível uma série de paradoxos. A proposta é observar as operações da energia e da tecnologia como formas genuinamente sociais de comunicação, explicitando como a tecnologia conquista autopoiese a partir da clausura operativa desempenhada pela referência à energia. Nessa perspectiva, pode-se observar que o conceito de energia simboliza a relação de interdependência entre o sistema social e seu ambiente externo, que paradoxalmente só pode ser observado através de formas tecnológicas de constituição de sentido. A observação da energia e da tecnologia como formas auto-referentes de comunicação permite colocar também a questão da contingência do sentido da energia nos diversos âmbitos de comunicação da sociedade. Para a ciência, o sentido da energia se reconstrói na f / This research supports the thesis that the difference between energy and technology constitutes a functionally different aspect of communication in society, to which the Law System reacts by establishing ways of communication that make invisible a series of paradoxes. The proposition is to observe the operations of energy and technology as genuine forms of social communication, explicitly how technology arises autopoietically from the operative closure executed for the reference to energy. From this perspective, it is possible to observe that the concept of energy symbolizes the interdependent relationship between the social system and its external environment, which, paradoxally can only be observed through technological means. The observation of energy and technology as auto-referential ways of communication allow us to ask about the contingency of energy's meaning in the different fields of communication in the society. In science, energy's meaning rebuilt itself in terms of the difference between attracti

Submitted by Filipe dos Santos (fsantos@pucsp.br) on 2017-06-20T12:20:31Z No. of bitstreams: 1 Willis Santiago Guerra Filho.pdf: 2015030 bytes, checksum: 7503b4bedfa0280803d4e14bc62dbbe4 (MD5) / Made available in DSpace on 2017-06-20T12:20:32Z (GMT). No. of bitstreams: 1 Willis Santiago Guerra Filho.pdf: 2015030 bytes, checksum: 7503b4bedfa0280803d4e14bc62dbbe4 (MD5) Previous issue date: 2017-06-09 / Just as in nature what is here characterized as quantum critic represents the infinite or instantaneous speed between phase changes, the foundation of science lies in the quantum critic of the transition from scholastic thought free from algebra to modern, fully mastered thinking through mathematical symbology. In medieval scholasticism we see a point of transmutation within a process of seeking the unification of geometry and arithmetic, or more commonly, of philosophy and science. Now we are about to hit another quantum critic, by the exponential development of technology, which is often enthusiastically referred to as a "singularity" when we need to look at the risks of programming machines to replace with immeasurable advantage its programmers, becoming autopoietic, as life, and hence perhaps compete with us, as it happens in nature. It is when the results of "technical transmutation" proliferate, giving rise to the emergence of autopoietic social systems, as described by the German sociologist Niklas Luhmann, from the notion proposed in biology of knowledge by authors such as Chilean Humberto R. Maturana, which are imposed on humans, even if it is for them a condition of possibility of their existence, for by a recursive mechanism, autologically explicable (Heinz von Foerster), positions are reversed, systems becoming a condition of social existence for us humans since we know of no other way of existing than socially. The present difficulty of communication, bordering impossibility, since it grows inexorably and exponentially in the society developed from it, like the entropy in any physical system, has been causing ever greater problems to the life that depends on it, that of us humans. Such a crisis of the systems of meaning, in order to be overcome, requires that the generalized disagreement now in force be recognized, to be reversed by a reprisal of words worn by the unceasingly contested use, so that new or renewed words may arise which is needed, to regain faith in the very possibility of communication. And this is a faith in our ability to communicate, despite the electronic prosthesis that proliferates, giving the false impression of coming to our aid, and in fact helps, but with that reinforce our fundamental disbelief in that capacity, in ourselves, since there is no god left to secure it. Stills there is the hope that inspires us such authors as Vilém Flusser, in a convergence between the arts, sciences and techniques, that could allow us to once again go beyond the limits of an improbability to remain as species, due to a "passage through the poetic" (Heidegger) / Da mesma forma que na natureza o que vem aqui caracterizado como quantum critic representa o infinitésimo ou velocidade instantânea entre as mudanças de fase, a fundamentação da ciência se encontra no quantum critic da transição do pensamento escolástico livre da álgebra para o pensamento moderno, totalmente dominado pela simbologia matemática. Na escolástica medieval verificamos um ponto de transmutação dentro de um processo de busca da unificação da geometria e da aritmética, ou mais vulgarmente, da filosofia e da ciência. Agora, estaríamos prestes a atingir um outro, pelo desenvolvimento exponencial da tecnologia, ao qual se vem referindo, em geral de maneira entusiasta, como uma “singularidade”, quando precisamos atentar para os riscos de estarmos programando máquinas para substituírem com incomensurável vantagem seus programadores, tornando-se autopoiéticas, como a vida, e daí quem sabe entrem em competição conosco, tal como soe acontecer na natureza. É quando proliferam os resultados da “transmutação técnica”, dando ensejo ao aparecimento de sistemas sociais autopoiéticos, tal como descritos pelo sociólogo alemão Niklas Luhmann, a partir da noção proposta em biologia do conhecimento por autores como o chileno Humberto R. Maturana, que se impõem aos humanos, mesmo sendo para eles uma condição de possibilidade de sua existência, mas que deles prescindem, pois por um mecanismo recursivo, explicável autologicamente (Heinz von Foerster) invertem-se as posições, tornando-se os sistemas também condição de existência, social, de nós humanos: não conhecemos outro modo de existir que não socialmente. A dificuldade de comunicação, beirando a impossibilidade, visto que cresce inexorável e exponencialmente na sociedade desenvolvida a partir dela, e como a entropia em qualquer sistema físico, vem causando problemas cada vez maiores à vida que dela depende, a de nós, humanos. Tal crise dos regimes de sentido, a fim de ser superada, requer que se reconheça o desentendimento generalizado ora vigente, a ser revertido por uma repristinação de palavras desgastadas pelo uso incessantemente contestado, para que possam surgir as palavras novas, ou renovadas, de que tanto se necessita, para recuperar a fé na possibilidade mesma da comunicação. E esta é uma fé na nossa capacidade de nos comunicarmos, apesar das próteses eletrônicas que proliferam, dando a falsa impressão de virem em nosso auxílio, e de fato auxiliam, mas com isso reforçam nossa descrença fundamental naquela capacidade, em nós mesmos, desde que não há mais nenhum deus para afiançá-la. Resta a esperança, que nos incute autores como Vilém Flusser, em uma convergência entre as artes, ciências e técnicas, que nos permita ainda uma vez saltar além do limite da improbabilidade de permanecermos enquanto espécie, graças a uma “passagem pelo poético” (Heidegger)

Made available in DSpace on 2016-04-26T20:20:05Z (GMT). No. of bitstreams: 1 Mauricio Palma Resende.pdf: 1111626 bytes, checksum: 40dd782dff09615491e9d65b468e176e (MD5) Previous issue date: 2011-05-26 / This work aims to explore two directions associated with the development of the philosophy of language that leaded to dissonant conceptions of philosophy of law: in one hand, the Wittgenstein s thought on the language and the world; on the other hand, Luhmann s theory grounded on his thesis of an operational rupture regarding man and communication in autopoietic systems. Right after an explanation over both perspectives and their reflects on law, it is outlined a dialogue based on Wittgenstein with Luhmann s theory, discussion which in the end shows that the theory of functional social systems has an insufficient explanation of the corruption phenomenon in result of the thesis concerning the operational opposition man/communication, and affirms that Wittgenstein s notions such as language-games and form of life are worthy ways to struggle with this question. In conclusion, the work pictures the law as a factor based on human s language, positioning it on the mark of an analysis of its language games, which reveals cultural and historical aspects / trabalho busca explorar dois caminhos relacionados à filosofia da linguagem que conduziram a divergentes correntes da filosofia do direito: de um lado, as considerações de Wittgenstein sobre linguagem e mundo e, de outro, a teoria de Luhmann fundada na tese da separação operacional dos seres humanos da comunicação em sistemas autopoiéticos. Após a exposição do pensamento destes autores e seu reflexo no direito, é delineado um diálogo alicerçado em Wittgenstein com a teoria luhmanniana, sendo que ao final deste entende-se que a teoria da diferenciação funcional dos sistemas sociais apresenta uma explicação insuficiente do fenômeno da corrupção em decorrência da referida apartação do homem da comunicação, e afirma-se que noções wittgensteinianas como as de jogos de linguagem e forma de vida indicam um profícuo caminho para trabalhar esta questão de forma menos porosa. Em conclusão, retrata-se direito como plasmado pela linguagem humana, o que o confina à análise dos jogos de linguagem e revela suas feições culturais e históricas

The National Commission on Terrorist Attacks attributed the September 11 attacks on the U.S. homeland to the terrorists' exploitation of "deep institutional failings." These findings are similar to the conclusions of the Presidential Commission investigating the 1986 Challenger accident and the Columbia Accident Investigative Board (2003). Generally Commissions aim to provide the fullest possible account of events contributing to the catastrophe under investigation and to identify lessons learned, but avoid specifying responsibility and accountability. For this reason, various commission reports have been criticized for being abstract and shallow. These criticisms make a valid point. How commissions make sense of failures has real consequences in terms of preventing reoccurrences. If these accounts do not satisfactorily address the question, How did this happen?, clear prophylactic measures for the future also remain unspecified. This dissertation calls into question the usefulness of current constructions of system failure that focus solely on the abstract role of the institution or system in creating the conditions for failure. For the purpose of acquiring insight into our current narratives of system failure and accountability, the 9/11 Public Hearing Transcripts are analyzed. This research is a qualitative textual analysis of excerpts from the Transcripts related to both pre-9/11 intelligence failures and accountability. Using Weick's view of sensemaking to gain a better understanding of our current constructions of system failure/resilience and accountability, this research identifies the dominant constructions of pre-9/11 intelligence failures and accountability that are documented in the 9/11 Public Hearing Transcripts and the sensemaking resources that reinforce and solidify these constructions. Verbatim excerpts from the 9/11 documents are included to support claims. The theory of autopoiesis, a form of systems theory, is introduced as an alternative resource for constructing narratives on system-environment relationships and accountability. Leadership practices that foster system resilience and individual accountability for system-wide performance are presented.