Este trabalho discute valores pedagógicos associados ao corpo na tradição oriental, em diálogo com o pensamento filosófico do Ocidente. Discute uma concepção abrangente de corpo, sugerida pela antiga palavra japonesa Mi () em relação com a Cerimônia do Chá (Chanoyu)(), uma instituição que, de certo modo, resume em si a visão oriental de educação (Zen, Tao, ritos, corpo na educação etc.). Este é precisamente o método da antropologia filosófica segundo Josef Pieper (método que assumimos nesta tese): já que não se dá acesso direto ao ser do homem, mas só por caminhos indiretos, a partir de instituições, linguagem (comum) e seus modos de agir. Além do Chanoyu (neste trabalho, mera referência e não uma proposta curricular), a língua japonesa oferece também importantes indicações para a Antropologia: particularmente a palavra Mi, que aponta para um corpo expandido, relacional, e transcendente (em oposição ao corpo fragmentado, isolado proposto pela moderna filosofia ocidental desde Descartes , realidade estanque na dicotomia mente/corpo). O Chanoyu remete ao Chado (caminho do chá) (), todo um estilo de vida, com seus valores pedagógicos: voltar-se e abrir-se para o Outro, generosidade, reverência, criatividade e espontaneidade, sintonia com a natureza, ligação com a sabedoria histórica, contemplação etc. Também esses valores só podem ser acessados de modo indireto. E são especialmente importantes quando a maior parte de nossa cultura escolar contemporânea ocidental (tendência que se faz presente também no moderno Oriente) enfatiza e estimula habilidades e objetivos racionais, obtidos por meio de procedimentos operacionais, deixando pouco espaço para os valores tradicionais do Oriente: dom, voz média, ritos, educação do fingir (na qual o corpo age sobre o espírito) etc. (valores que também pertencem à tradição ocidental antiga e medieval: examinamos o caso de Tomás de Aquino). A educação propiciada pela experiência integrada: corpo que pensa mente que sente, emerge em contínua interação humana e em face da natureza. Daí a conexão com os principais valores do Chado: harmonia ( wa), respeito ( kei), pureza ( sei) e tranquilidade ( jaku). Além do wabi. Ao discutir esses temas, uma ferramenta metodológica importante nos é dada pelo pensamento confundente. Nossas conclusões apontam para uma concepção de educação na qual a dicotomia mente / corpo deve ser substituída por uma educação integrada para um ser integrado. O Chanoyu oferece um caminho. / This dissertation discusses pedagogical values in Eastern Tradition compared to Western Philosophy of Education. A comprehensive conception of body suggested by the ancient Japanese word Mi () is examined in association with Tea Ceremony (Chanoyu) (), an institution which, in a certain way, epitomizes Eastern focus (Zen, Tao, rites and education, body and education etc.). Precisely this is the anthropological method according to Josef Pieper (model which we assume): since there is no direct access to human being itself, but only by indirect means, examining institutuions, common language and ways of acting is required. Besides the Chanoyu (and in this dissertation, Chanoyu is just a reference: we do not propose Chanoyu in brazilian schools), Japanese common language also offers important hints on Anthropology: specially the word Mi, for the expanded body, the relational body, transcendent body (in opposition to the fragmented, isolated body of the modern western Philosophy since Descartes , separated by the mind/body dicothomy from the whole of human reality). Chanoyu is associated to Chado (), the way of tea, with its pedagogical values: turning and opening to the other, generosity, creativity and spontaneity, linked with history, living in tune with nature, beholding etc. These values also can be accessed only trough an indirect way. And are specially important today, when the most part modern Western School Education (and even the Modern Eastern world) stresses and encourages skills and behaviour goals, to be obtained by means of established operational procedures and there is little room for Eastern traditional way: gift, middle voice, rites, pretending education (in which body influences spirit) etc. (although Ancient and Medieval Western Tradition we examine the case of Thomas Aquinas fostered these values too). Education through integrated experience, thinking body - feeling mind, emerging in continuous human interaction and facing nature. And so the main principles Chado set forward: harmony ( wa), respect ( kei), purity ( sei), and tranquility ( jaku); are still central to Chanoyu, tea ceremony. Wabi is also examined. In discussing such matters, confounding thinking (Ortega y Gasset) is another important methodological tool. Our conclusions point to a conception of education in which mind / body dicothomy must be replaced by an integrated education for an integrated being. Chanoyu shows a way.

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Seit Ende der sechziger Jahre wird mit unterschiedlicher Intensität auf die Innovationskrise und auf den Rückgang der Investitionstätigkeit deutscher Unternehmen hingewiesen. Zur Zeit wird dieses Thema vor allem im Zusammenhang mit der abnehmenden Wettbewerbsfähigkeit der deutschen Unternehmen im internationalen Vergleich wieder intensiv diskutiert. Mangelnde Innovationen und daraus resultierende Investitionslücken führen danach nicht nur zu einem verringerten Wirtschaftswachstum, sondern erschweren darüber hinaus auch den noch immer nicht vollständig bewältigten Strukturwandel. Dabei scheinen Innovationen und Investitionen auch für die neuen Bundesländer von besonderer Bedeutung zu sein, wenn sie ihren Anschluß an die internationale Wettbewerbssituation bewältigen wollen. Die vorliegende Untersuchung fragt auf der Basis des Risk-/Return- Paradoxon, ob sich das Innovationsverhalten in den neuen Bundesländern von dem in den alten Bundesländern unterscheidet.

Even after 10 years, countries under transition are still on their way to becoming developed, internationally competitive countries. At this stage it is helpful for business cooperation to know whether managers in countries undergoing transition are behaving like socialists or Western managers, or somewhere in between. Many joint ventures and other alliances between Western companies and companies in countries in transition are seeking to establish new markets with new products or new technologies (i.e., new processes). They are risky because the returns are uncertain. Understanding the risk attitudes of managers in countries in transition can explain different investment behavior and provide vital information for installing the right incentives. This study compares the risk attitudes of Chinese, eastern, and western German managers. Chinese managers'' risk attitudes seem to be more similar to the attitudes of western German managers than to those of their counterparts in eastern Germany. Some of the reasons and consequences are discussed in this article.

The thesis deals with the realization of three narratives -"Virtuous Young Man", "Divine Lover", and "Sacrifice of a Child"- in diverse literatures of East and West. Basic form, characters/(arche)types, and motifs and their possible variations depending on cultural, literary, and religious/mythological setting are presented for each plot. Using historical and comparative poetics, each plot is analysed from the first extant adaptations in European and non-European literatures to the modern ones. The thesis puts an emphasis on specification and configuration of particular motifs, variations depending on the religious-mythological context, and tension between the same and different, general pattern and specific realization, type and character.

The purpose of this thesis is to lay the foundation for a better understanding between the East and the West by (l) a broad overview of the traditional value systems and thought patterns (sometimes referred to as cultural orientations) of the Indians, Chinese, and Euro-Americans, (2) comparing and contrasting these value systems and thought patterns, and (3) showing the effects of the contrasts of the Asian and Western cultural orientations on intercultural communication. The differences in the traditional heritages that affect the way that the three major cultures look at the world are discovered by drawing together descriptions from classical literature that have stood the test of time. The effects of the meaning of these contrasting cultural orientations on intercultural communication are discussed. The terms "culture," "communication," "intercultural communication," "cultural orientations," "thought patterns," "East" and "West" are defined. A general review of the literature shows that the problem of intercultural communication is very complex, sophisticated, and has been present through history. Though philosophers, sociologists, psychologists, and communicators have attempted to show and be aware of the cultural differences, not much has been researched in terms of how these differences affect intercultural communication. Their only overwhelming· concern is how people think at the moment of communication. They have usually ignored the nature of intercultural communication behaviors as the subsequent, natural response and expressions of cultural oriented thought patterns of the individuals. An overview of the three major cultures is presented, followed by a comparison and contrast of the categories of will, activity, desire, progress, reason, attitude toward rhetoric, caste, distinctiveness, belief, change, and heroes; illustrations are then given of how these differences caused misunderstanding in the past. It is open to argument whether the "categorized" thought patterns are typical and applicable to contemporary events; however, examples are given to show some of these traditional attitudes and behaviors have influenced intercultural communication.

The field of intercultural communication has recently been introduced to Japan from the United States. The theories and concepts of this field have been developed based on Western social sciences, and they are likely to be culture-bound. This thesis investigates the possibility that modifying Western ideas in the field of intercultural communication would make the study of this subject more effective for Japanese learners.

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This study focuses on the portrayal of Zen buddhism according to the counterculture icon Alan Watts; to see how he distinguishes the relationship between east and west, what differences Zen has in its character compared to other schools of buddhism, and how Zen could be of use for the western world. To acquire relevant and important information the chosen method is therefore a qualitative content analysis to decode the content of two books. Mentioned books are: The way of Zen and Talking Zen Reflection on Mind, Myth, and the Magic of life. The relationship between east and west has been, and still is, a complex phenomenon. Therefore, to ensure a clear picture the study has chosen to proceed with orientalism as its theoretical standpoint. More specifically; Richard King's use of the term orientalism and the mystic east. With orientalism as a ‘tool’ the inquiry could more easily proceed to show the importance of why religion should be seen in light of the cultural context. This due to the common occurrence of how westerners put the label religion on eastern peoples way of living without regards to their culture.  The results show that even though Alan Watts had immense knowledge of Zen and the orient, he still saw it through the lens of orientalism. Watts paints a picture of eastern cultures such as Zen, as peaceful and living in harmony with nature, whilst the west is plagued by problems. One solution according to Watts, is to embrace the way of Zen, and experience true freedom.

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