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Cette thèse développe la théorie de l'identité en économie en utilisant les frontières de la firme pour étudier l'effet de l'identification à la firme sur la coopération intrafirme. Nous nous appuyions sur la définition de l'identité personnelle de John B. Davis et proposons un cadre théorique qui conceptualise la relation entre l'identité et la coopération. Dans ce cadre, l'identité personnelle est le produit du management des identités sociales qu'un individu développe et maintient au travers d'effort d'investissement dans ces identités. Nous utilisons les frontières de la firme pour distinguer les identités sociales qui sont liées à l'entreprise de celles qui ne le sont pas. Nous testons les prédictions théoriques avec des expérimentations de terrain dans de vraies firmes et avec leurs employés, et nous contrôlons l'effet des différents degrés d'affiliation à la firme, notamment en étudiant la coopération entre individus de deux firmes appartenant au même groupe. En cohérence avec la théorie, nous trouvons que l'affiliation à la firme a un impact positif et progressif sur la coopération dans un jeu de contributions volontaires. De plus, une plus grande distance sociale entre les individus implique moins de coopération. Notre stratégie théorique et expérimentale permet de surmonter les nombreuses critiques des approches en termes d'identité sociale. Elle rend compte de l'hétérogénéité des stratégies individuelles dans la gestion des identités sociales, l'impact des institutions sur le comportement individuel et la coopération intrafirme. L'identité personnelle ajoute à l'étude traditionnelle de l'identification à la firme les questions de l'individuation et de l'effet des identités sociales multiples. Nous identifions la structure de cette nouvelle approche du lien entre la cognition et la motivation dans la firme. Nous expliquons comment les questions de cette théorie étendue de l'identité sont liées aux questions centrales de la nature de la firme, de l'organisation interne et des frontières de la firme. Nous analysons les implications de l'inclusion de l'analyse de l'individuation et d’identités sociales multiples sur l'analyse de la coopération. Nous étudions également les effets de l'apprentissage et de la culture d'entreprise sur les stratégies identitaires dans la firme / This thesis develops the current theory on identity in economics to study the effect of individuals' identification with the firm on intrafirm cooperation by using the boundaries of the firm. We rely on the definition of personal identity given by John B. Davis to develop a theoretical framework that conceptualizes the relationship between identity and cooperation. In that framework, personal identity is the product of the management of the social identities that an individual develops and maintains through investment efforts in those social identities. We exploit firm boundaries to identify how social identities that are related to the firm can be distinguished from those that are not. We test the theoretical predictions by using framed field experiments involving real firms their employees, and we control the effect of different degrees of firm affiliation, notably by studying cooperation between individuals of two firms which are part of the same corporate group. We find that, consistent with theory, affiliation to firms has a positive and gradual impact on cooperation in voluntary contributions mechanism experiments. In addition, higher social distance among individuals implies less cooperation. Our theoretical and experimental strategy overcomes the numerous critiques of social identity approaches. It accounts for the heterogeneity of individual strategies as regards the management of their social identities, the impact of institutions on individual behavior as well as intrafirm cooperation. Personal identity adds to the traditional study of identification with the firm the questions of individuation and of the effect of multiple social identities. We identify the structure of this new approach to the link between cognition and motivation in the firm. We explain how the questions of this extended theory of identity are related to the central questions of the nature of the firm, of internal organization and of the boundaries of the firm. We analyze the implications of the inclusion of the analysis of individuation and multiple social identities concerning cooperation. We also study the effect of learning and corporate culture on identity strategies.

Problem: Although Oliver Wendell Holmes Jr. transformed American jurisprudence into critical self-awareness, there is no consensus on the nature of his legal theory. Holmes imperfectly represents each of several incompatible approaches. Commentators presume Holmes lacked any original or coherent theory of justice. Friedrich Nietzsche is likewise presumed a critical philosopher without a coherent theory of justice. Nietzsche wrote esoterically, but there is no consensus on the content of his esoteric agenda. Nietzsche's attitudes toward women appear misogynistic, but his philosophy paradoxically appeals to many feminists. Method: By re-conceptualizing Holmes and Nietzsche in terms of the principles of self-organized criticality, their understandings of causation and developmental dynamics become coherent. This thesis re-conceptualizes common-law legal reasoning as exploiting principles of self-organized criticality to build knowledge inductively. This reveals that Holmes and Nietzsche's genealogical critique of idealism rests on the computational implausibility of assuming there always exist microlevel rules to achieve desired macro-level goals. The legal-reasoning model shows that justice entails an inexhaustible open-system dynamic of applying limited resources to accommodate better an ever-broadening matrix of conflicting values. Nietzsche assesses psychological and social conditions that foster this collective creativity and decadent conditions that inhibit the growth of justice. Nietzsche identifies problems specific to institutions that require special safeguards that he esoterically conceals. Using Nietzsche's exoteric accounts of psychology and rhetoric based on principles of self-organized criticality, Nietzsche's esoteric techniques can be inferred, including his syncretism of pagan myths, which reveals his esoteric content. Conclusion: Holmes and Nietzsche applied a coherent theory of justice based on principles of causation and dynamics not widely accepted until the late twentieth century but having roots in ancient myths and isolated prior thinkers. Nietzsche defines justice as pursuing robust community growth without sacrificing the future for the present. Both Holmes and Nietzsche accord pursuit of justice with the good life whereby individuals promote their own development for greater sacrifice for the community. Nietzsche's esoteric solution to his problem of institutions was matriarchy. Nietzsche's matriarchy follows from his identification of the root of the institutional problem as male windfall opportunism, an evolved unconscious male tendency resulting from uncertainty over genetic parentage.

This thesis examines the influence the educational theories of John Dewey have had on the development of modern movement education in American schools. / It does this in three parts. Firstly through an examination of the educational writings of John Dewey within the general context of his philosophical writings and as they are directly related to pedagogical principles. Secondly through an examination of the development of movement education with particular reference to the theories of Rudolf Laban. Thirdly by tracing modern American Movement education historically and developmentally. / The third aspect examines the strong theoretical relationship between Laban and Dewey. It also illustrates the link between them as developed by the current theorists and practitioners of movement education.

This thesis attempts to clarify a particular epistemological problem which surfaces in Chomsky's attempt to attain an objective psychological distance from the language used in his scientific theorizing, in taking language as an epistemological object. This is accomplished by examining the presumed objectivity underlying the theoretical basis of Chomskyan linguistics in its hermeneutical relation to the theories of language advocated by Quine, Wittgenstein, and other philosophers. / The thesis begins by situating the "metalanguage" in which the argumentation between Chomsky and Quine takes place in the Western philosophical tradition. It continues by outlining an historic-hermeneutic link between classical philosophy, early modernism and some twentieth century philosophies of language, most particularly those articulated by Wittgenstein in his two major works. Finally, the thesis concludes by identifying the hermeneutical nature of the philosophical discourse from which Chomsky's linguistics gains its epistemological force.

Economic globalization is a relatively recent phenomenon which has become familiar nowadays both in theory and practice. By definition, economic globalization is a transnational phenomenon characteristic of the post-industrial era and whose driving forces are respectively the recent technological innovations (as its engine), media of communication (information technology) as its facilitator, and political liberalism as its underlying political ideology, particularly after the collapse of doctrinaire socialism and the disintegration of the Soviet Union and its satellites. The phenomenon of economic globalization is ambiguous. It is a symbol of promise for some, yet a symbol of threat and alienation for others. It has both positive and negative effects. In effect, we can appreciate the dividends of economic globalization as they are evident in the growth of international trade, a tendency to universalize liberal democracy as a result of the failure of socialism and its command economy, an apparent international solidarity, economic prosperity as well as the triumph of the market economy. On the negative side, we cannot be blind to the obvious growing marginalization of the poor countries and the poor within countries, the demise of the nation-state coupled with social and political instability, inequality and social injustices between and within countries, ecological degradation and moral decadence due to blind interests in the market and maximization of profit. However, the negative effects seem to weigh more than the positive ones. This raises the question of how to respond to economic globalization. Two responses are analysed and critiqued in this dissertation. The first response, that of Samir Amin, comes from a Neo-Marxist perspective. Amin suggests a reversal of economic globalization altogether. This reversal consists in the reconsideration of the international socialism whereby each state should be allowed to negotiate the terms of interdependence with other states (poly-centrism). The second response is that of Hans Kung, who suggests a global ethic that could give economic globalization a human face. This economy with a human face is an "Aristotelian mean" economy; a kind of economy which is between the welfare state and neo-capitalism. The content of this global ethic supposed to underlie this economy is a set of values drawn from most of the religious traditions of the world. My contention is that neither Amin's international socialism nor Kung's global ethic constitute a satisfactory challenge to the power of the market and profit that are the main motive of economic globalization. Amin's international socialism is unrealistic and unreliable, particularly in this time when Marxist socialism has failed economically and has shown itself unpopular and unhelpful in practice. Kung's idea of global ethic is a powerful suggestion. Nevertheless it lacks a conceptual foundation which would redeem it from the risk of being a mere ethical contract. This conceptual framework should be an alternative to that of the Smithian homo oeconomicus that informs today's economy. The present economic order evolves around the neoclassical narrow understanding of the human being as homo oeconomicus. Thus, if we are to provide an ethic for the phenomenon of economic globalization, we have to build it on a concept that goes beyond the economic man. Such a concept should be an answer to the following double question: What/who are we, and how should we live given what/who we are? The concept that seems to best answer these questions is the concept of imago Dei as relational, central to the Judeo-Christian anthropology. The social, political and ecological implications of imago Dei as relational should help us to reconstruct the human community as the context of moral values, empower the state as the natural society that can work in partnership with the Church as the family of God, and finally consider those values that can help us to consider the enviromnent as something that is not at the disposal of human domination and overexploitation. The ethic of imago Dei as reIational is applied to the Burundian context as its testing ground. With the ethic of imago Dei as relational, the growth of the international trade should benefit the poor instead of marginalizing them, political liberalism would not lead to disorder which the profit seekers exploit to the detriment of the state, solidarity would imply equality and social justice as well as environmental care, and moral values would recover their priority over market judgment in which everything is referred to in terms of commodity. The implications of such an ordering are the following: the humanization of foreign aid and humanitarian service, the orientation of economic investment towards human promotion and not only for profit, a shift from self-enrichment minded political leadership to a leadership open to socio-economic empowerment of the poor as well as environmental care. / Thesis (M.A.)-University of Natal, Pietermaritzburg, 2001.

Problem: Although Oliver Wendell Holmes Jr. transformed American jurisprudence into critical self-awareness, there is no consensus on the nature of his legal theory. Holmes imperfectly represents each of several incompatible approaches. Commentators presume Holmes lacked any original or coherent theory of justice. Friedrich Nietzsche is likewise presumed a critical philosopher without a coherent theory of justice. Nietzsche wrote esoterically, but there is no consensus on the content of his esoteric agenda. Nietzsche's attitudes toward women appear misogynistic, but his philosophy paradoxically appeals to many feminists. Method: By re-conceptualizing Holmes and Nietzsche in terms of the principles of self-organized criticality, their understandings of causation and developmental dynamics become coherent. This thesis re-conceptualizes common-law legal reasoning as exploiting principles of self-organized criticality to build knowledge inductively. This reveals that Holmes and Nietzsche's genealogical critique of idealism rests on the computational implausibility of assuming there always exist microlevel rules to achieve desired macro-level goals. The legal-reasoning model shows that justice entails an inexhaustible open-system dynamic of applying limited resources to accommodate better an ever-broadening matrix of conflicting values. Nietzsche assesses psychological and social conditions that foster this collective creativity and decadent conditions that inhibit the growth of justice. Nietzsche identifies problems specific to institutions that require special safeguards that he esoterically conceals. Using Nietzsche's exoteric accounts of psychology and rhetoric based on principles of self-organized criticality, Nietzsche's esoteric techniques can be inferred, including his syncretism of pagan myths, which reveals his esoteric content. Conclusion: Holmes and Nietzsche applied a coherent theory of justice based on principles of causation and dynamics not widely accepted until the late twentieth century but having roots in ancient myths and isolated prior thinkers. Nietzsche defines justice as pursuing robust community growth without sacrificing the future for the present. Both Holmes and Nietzsche accord pursuit of justice with the good life whereby individuals promote their own development for greater sacrifice for the community. Nietzsche's esoteric solution to his problem of institutions was matriarchy. Nietzsche's matriarchy follows from his identification of the root of the institutional problem as male windfall opportunism, an evolved unconscious male tendency resulting from uncertainty over genetic parentage. / Law, Peter A. Allard School of / Graduate

Indiana University-Purdue University Indianapolis (IUPUI) / This study investigates the philanthropic practices of same-sex couples, including their motivations for giving and how they make philanthropic decisions. Existing research has focused almost exclusively on heterosexual couples and assumes that all households are the same. Using the frameworks of the eight mechanisms of giving and social identification theory, this study investigates the role of identity in philanthropic behavior and how gender differences may be amplified among same-sex couples. Drawing on 19 semi-structured joint interviews with gay and lesbian couples in Indiana, the research uses a qualitative method to "give voice" to a marginalized population's philanthropic experiences that are little studied. The study finds participants are highly engaged in nonprofit organizations and participate in a diverse array of philanthropic behaviors. While many couples support at least one LGBT-affiliated nonprofit, giving to LGBT causes does not constitute the majority of most couples' philanthropy. Still, sexual orientation plays a significant role in motivating support for the LGBT community, for public policy changes and equal rights initiatives, and to HIV/AIDS-service organizations. Sexual orientation also determines which organizations many donors would not support. Same-sex couples also use their philanthropy as a way to support their communities at-large and be recognized by mainstream society. In terms of financial management, a majority of participant couples maintained independent financial accounts or partial pooling systems of household income, leading to more opportunities for charitable giving; at the same time, couples expressed low conflict over making giving decisions and supported one another's interests. This study provides scholars and practitioners insights into the complex interactions of motivations, identity, and financial arrangements that underscore charitable giving, and it offers implications for nonprofit organizations and fundraisers who work with diverse populations of donors.

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