Les entreprises évoluent aujourd’hui dans un environnement complexe, dynamique et en constante évolution. Leur compétitivité et leur pérennité dépendent de leur agilité et de leur capacité à satisfaire les exigences des différentes parties prenantes.La problématique générale de ce travail peut se formuler comme suit : « comment garantir la création de valeur d’une entreprise pour ses différentes parties prenantes en maîtrisant les risques liés à l’évolution de ses activités et de son environnement ? ». Nous proposons une méthode dynamique et systémique de reconception des processus orientée création de valeurs et intégrant les risques liés au système et à son environnement : SCOS’R2 (Systemics for Complex Organisational Systems’ Reengineering and Risk).Cette méthode repose sur une démarche en quatre étapes ; identifier les sous-systèmes à reconcevoir à travers l’identification des facteurs de changements et de de risques ; modéliser la création de valeurs ; déterminer les actions d’amélioration ou de réingénierie à partir de la modélisation de la création de valeurs et de la gestion globale des risques et enfin reconcevoir le sous-système concerné.Pour garantir sa pérennité l’EFS (Etablissement Français du Sang) doit répondre aux différentes exigences des parties prenantes et s’adapter le plus rapidement possible aux changements de l’environnement et aux aléas qui peuvent impacter son fonctionnement.Nous avons donc appliqué cette méthode à l’EFS permettant ainsi de faire face à son environnement incertain, complexe et évolutif. La finalité de cette méthode est d’assurer un niveau de sécurité et de qualité optimal et une amélioration continue de la performance multicritère (qualité, sécurité, médicale, technique, économique,...). La méthode SCOS’R2 a été appliquée aux sous-systèmes de l’EFS les plus impactés par les facteurs de changements et de risques, à savoir le sous-système prélèvement et le sous-système de mise à disposition du plasma matière première pour le LFB (Laboratoire français du Fractionnement et des Biotechnologies). / Contribution to the re-engineering of EFS processes Today businesses operate in a complex and dynamic environment that is constantly changing. Their competitiveness and sustainability depends on their agility and ability to satisfy the requirements of the different stakeholders.The general issue of this work is "how to ensure a company creates value for its various stakeholders by controlling the risks linked to changes in its activities and environment? ». We propose a dynamic and systemic process redesign method, oriented towards value creation and incorporating the risks linked to the system and its environment: SCOS'R2 (Systemics for Complex Organizational Systems' Reengineering and Risk).This method is based on a four-step approach: identify the sub-systems to redesign by identifying the change and risk factors; model value creation; determine the actions for improvement or reengineering based on the value-creation model and the overall risk management; and, finally, re-design the relevant subsystem.To ensure its long-term survival, the EFS must meet the requirements of various stakeholders and adapt as quickly as possible to changes in the environment and to the risks which may affect its operation.Thus, we applied this method to the EFS that will enable it to cope with its uncertain, complex and changing environment. The purpose of this method is to ensure an optimal level of security and quality, together with continuous improvement of multicriteria performance (quality, security, medical, technical, economical, etc., criteria).The SCOS'R2 method was applied to the EFS subsystems most affected by the change and risk factors, namely to the blood collection system and the sub-system for provision of plasma for the LFB (Laboratoire français du Fractionnement et des Biotechnologies).

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No. of bitstreams: 1 Dissertação de Mestrado-ALEXSANDRO DA SILVA MARQUES.pdf: 1160055 bytes, checksum: 3fb307f0b62c7bf686f33c2881a7fa27 (MD5) / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (Capes) / O presente trabalho de pesquisa faz parte do Programa de Pós-Graduação em Educação (PPGE), da Faculdade de Educação, da Universidade Federal da Bahia (UFBA), na linha temática Educação, Cultura Corporal e Lazer. Nossa pesquisa é um estudo sobre o pensamento pedagógico do filósofo alemão Friedrich Nietzsche que visa analisar a aproximação entre educação e corpo em sua filosofia na elaboração de uma educação da criação de si. Para realização deste trabalho, foi realizada uma pesquisa teórica analisando a literatura nietzschiana publicada em sua vida e as contribuições de alguns pesquisadores e estudiosos das suas obras. Esta dissertação está dividida em duas partes. Na primeira, apresentamos e discutimos as críticas lançadas por Nietzsche nos escritos Schopenhauer como Educador e as Conferências sobre os estabelecimentos de ensino e o Nascimento da Tragédia ao que se refere à concepção de educação e cultura ministradas nas instituições de ensino da Alemanha do século XIX. A exemplaridade dos gregos, para Nietzsche, surge não apenas como modelo estético, mas no seu modo de viver diante dos sofrimentos e das dores que não os fizeram pessimistas. Na segunda parte, apontamos os caminhos pelos quais Nietzsche supera as críticas iniciais, a partir de suas obras Aurora, Gaia Ciência, Genealogia da Moral e Assim Falou Zaratustra propondo a afirmação da existência, a crítica à noção de conhecimento e aos valores morais. Busca-se uma educação da experimentação como justificativa ao aparecimento de novas formas de compreender a cultura, bem como os estabelecimentos de novas balizas conceituais, o que será responsável pela criação de uma nova imagem do homem, do conhecimento e do processo formativo. Neste sentido Nietzsche se empenha em reabilitar o corpo como campo de experimentação e crítica aos valores e interpretações que imperam como verdades. Ao final discutimos a concepção de educação nietzschiana caracterizada como caminho singular e individual, um projeto que se dá pelo cultivo de si, o caminho do criador de valores que a partir do corpo como fio condutor elabora sua singularidade de modo afirmativo. / ABSTRACT This research work is part of the Post-Graduate Education (PPGE), Faculty of Education, Federal University of Bahia (UFBA), the thematic line Education, Body Culture and Leisure. Our research is a study of the pedagogical thought of German philosopher Friedrich Nietzsche that analyzes the rapprochement between education and body in his philosophy in the development of an education setting himself. This thesis is divided into two parts. In the first one, we present and discuss the critical launched by Nietzsche in the writings Schopenhauer as Educator, conferences on educational institutions and The Birth of Tragedy which refers to the conception of education and culture taught in educational institutions of Germany of the nineteenth century. Thus the exemplary of the Greeks for Nietzsche, comes not only as an esthetic model, but in their way of living against the suffering and pains that didn’t make them pessimistic. In the second part, we aim paths in which Nietzsche exceeds the initial criticism, from his works The Dawn, Gay Science, On the Genealogy Morality and Thus Spoke Zarathustra proposing the statement of existence, the criticism to the notion of knowledge and moral values. We search for an education of experimentation as a justification to the emergence of new forms of understanding culture and establishments of new conceptual beacons, what will be responsible for the creation of a new image of man, knowledge and formative process. In this sense, Nietzsche strives to rehabilitate the body as an experimentation field and critical values and interpretation that prevail as truths. At the end we discuss the design of Nietzsche’s education characterized as unique and individual way, a project that takes place by the cultivation of the self, the way of the creator of values that from the body as a guide, elaborates its uniqueness in an affirmative way

本論文寫作之問題意識，乃基於對儒學在現代社會角色定位與未來走向之反思。在當代，儒學雖逐漸建立作為學術理論的地位，同時也與一般民眾思想、生活漸行漸遠，這種與傳統儒學化成理想有落差的情況，對在現代仍認同儒學或以儒家自許者，成為一個不得不面對的真實問題。從逆覺體證到理一分殊新釋之理論演變，正在尋求其因應之道。此現代新儒學之內部理論發展，內容是走向日用常行化與廣義道德實踐之建立，理一分殊作為方法架構，亦具有應用在種種不同觀點的普遍意義。 首先，就理一分殊新釋而言，一切文化創造活動都屬分殊，只能「通於」、而不能「同於」理一。良知坎陷的範圍也應擴及逆覺體證的行為實踐領域。包括道德行為在內的一切人類活動，都已是理一在某個時空之具體落實，具有侷限而不再等同於無限，但雖不可等同於無限，卻又通於無限。一切人文活動都可通於理一，但因「通」的型態不同，故定位也各異。逆覺體證是「逆」或「返」於理一之「通」，重點在契接、體悟理一；其他人文活動是「順」或「發」自理一之「通」，重點在承繼或順應理一之動用，成就現實生活中的各種價值創造。既然都是「通」於而非「同」於理一，就不必強分高下而可同時並重。儒家作為成德之學的道德實踐概念內涵，就不僅限於由逆覺所體證而發之於道德行為之狹義的道德實踐，而可涵蓋一切正面價值創造活動，成為一種廣義的道德實踐。 這種廣義的道德實踐，是具有基本道德操守而同時以仁心與生生之精神為終極託付的人生態度，凡認同此態度而不斷從事正面價值創造者，不論是學者、藝術家、科學家等任何職業與身分，都是現代意義下的儒者。從事儒家思想研究工作而又同時具有以上生活態度的現代新儒學，即取得在儒學架構下的正當性與必要性。儒家的理想仍然嚮往與追求聖賢境界，卻不再是作為儒者的唯一條件，這是使逆覺體證由聖賢工夫走向日用常行化的轉向。 就廣義道德實踐的立場，內聖是指以仁心與生生精神為終極託付，外王雖主要指涉政治領域，亦可延伸至以仁心與生生為前提，而從事商業、學術、藝術等活動。這種廣義道德實踐的另一個理論效應，則是基於良知與見聞的辯證關係，以及朱子對人之有限性的警覺，將朱子與象山的先後天修養工夫同時並重，而統合於陽明的良知教之下。廣義的道德實踐是以生生之仁為出發點，有關此普遍人性之內涵，牟宗三先生指出是一種心性情合一之普遍道德主體，並以由本心自定自發律則而具現於行為之動態過程，亦即「實踐上的印證」，說明此道德主體之具體化問題。至於道德意識普遍性之證成的落實問題，則需要劉述先先生參與全球倫理運動的「共識上的印證」作補充。這是藉由存異求同的理一分殊方法，與世界各大宗教文化進行平等的對話，從中所得到的共通於各大傳統之極小式的底限共識，亦即人道與金律，可作為說明落實問題之一種可能途徑。 逆覺體證本質上是從工夫論導出哲學理論之系統。可使儒學在指引效力之外逐漸展現出解釋效力，成為一種可以在學術上掌握與論析的理論系統。理一分殊的方法論為這種走向之延續。理一作為人文學科中的規約原則，有別於經驗科學的歸納（induction），因為歸納的方式是取同略異，理一分殊秉持的是存異求同之精神。筆者即嘗試就如何順成朱子所謂「去兩短，合兩長」，以及內聖外王雙向互動之兩行，作為這種方法論應用的實例。這兩個觀點雖非理一分殊新釋之內容，卻可藉由其方法予以證成，正可說明理一分殊方法的普遍意義。 / Nowadays, the situation of Confucianism is rather dubious. It used to be the guidelines of politics and everyday life in Chinese society. However, Confucianism is now not as influential as it was before. Its practical role has given way to theoretical one. This phenomenon, for many, means the loss of the essence of Confucianism. In my opinion, the prospect of turnaround lies in the development of ni-chüeh-t'i-cheng to the New Interpretation of li-i-fen-shu. The content of this progress can be divided into three: the secularization of moral practice, the wide-ranging creation of values and a formation of methodology. At first, ni-chüeh-t'i-cheng emphasizes the request of being sages while the New Interpretation of li-i-fen-shu focuses on the obedience to rules of law and decorum. As a result, the moral practice of Contemporary Neo-Confucian Philosophy is easy for normal people to abide by. Secondly, the New Interpretation of li-i-fen-shu advocates not so much moral practice as the creation of values. Accordingly, people belonging to every walk of life are regarded as a Neo-Confucian on condition that he or she has faith in jen(humanity) and sheng-sheng(creative creativity). Taken together, these theses indicate that Contemporary Neo-Confucian Philosophy tends to lives of modern people. Finally, ni-chüeh-t'i-cheng is a kind of kung-fu-lun which doubles as a academic theory. Nevertheless, li-i-fen-shu has a facet of methodology. I manage to apply this methodology to two issues in Confucianism: the necessity of ch’u-liang-tuan, ho-liang-ch’ang by Chu-Hsi and the interaction between nei-shen and wai-wang. The significance of li-i-fen-shu will be highlighted if my analysis is justified.