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Il est de plus en plus admis depuis une dizaine d’années, et notamment en raison du poids croissant d’Internet, que le monde se présente désormais sous la forme d’un gigantesque réseau. Le phénomène du réseau apparaît dès lors comme le fait social total contemporain par excellence, théorisé et investi par des chercheurs, essayistes, militants, prophètes dans des buts très différents. Certains chercheurs voient dans le réseau la forme même enfin trouvée de la société-monde en gestation. D’autres au contraire, voient dans l’émergence des réseaux le vecteur de la disparition du monde commun et de la décivilisation et de la désymbolisation en marche. Quant à eux, ceux qui se présentent comme les prophètes et les hérauts des réseaux, voient le salut du monde dans les vertus démocratiques, solidaristes et oblatives des multitudes connectées dans leur lutte commune contre la privatisation et la marchandisation du monde. Malgré leurs divergences, ces approches font le constat qu’est en train de naître ce que l’on pourrait appeler une très grande société-monde virtuelle où priment les rapports sociaux à distance et dans l’immédiateté communicationnelle. Mais les interprétations de cette socialité virtuelle sont à ce point diverses et contradictoires que l’on ne parvient pas à distinguer la part de réalité qu’elles révèlent, et ce qui relève de l’idéologique, du prophétique, ou du catastrophisme. Ainsi, le discours des réseaux est-il confronté à deux impensés fondamentaux qu’il s’agit d’explorer : le rapport de la socialité virtuelle avec le face à face et les médiations institutionnelles d’une part ; et d’autre part, l’exploration du caractère vertueux ou néfaste des liaisons numériques, non pas intrinsèquement, mais dans leurs rapports aux formes néo-libérale et « parcellitaire » (tendance à l’éclatement, à l’atomisation et à la parcellisation des sociétés) contemporaines. Dès lors, cette thèse interroge le degré de réalité de cette nouvelle socialité, et le statut de l’individualisme réticulaire ou, plus précisément, quelle forme revêt la figure de l’individu entre l’émancipation par les réseaux annoncée par certains (reconnaissance de l’authenticité et réalisation de soi), et l’aliénation dénoncée par d’autres (tyrannies de la visibilité et de la connexité permanente). Cette question de l’émancipation (subjective et collective) nous conduit à interroger la place du don dans les dynamiques de la socialité virtuelle actuelle entre persistance de l’esprit du don, régénérescence voir radicalisation, et, via sa généralisation dans la forme parcellitaire actuelle, déconstruction et dépotentialisation. / As a result mainly of the increasing weight of Internet, especially in the last decade, it has become more and more acknowledged that the world appears as a gigantic network. The network phenomenon becomes into view as the archetypal contemporary total social fact, theorized and surrounded by researchers, essayists, activists, prophets, each of them pursuing its own agenda. Some academics appreciate the network as the "world society" in gestation. Others, on the contrary, see the emergence of networks as a vector towards the disappearance of communal world, and also of progressive decivilization and desymbolization. Those who appear as the prophets and heralds of networks believe that the world’s salvation lays in the democratic, solidaristic and donatist virtues of the connected multitudes in their common struggle against the world privatization and merchandization.Despite their antagonisms, these approaches converge on the idea that a very large virtual global society, where remote social relationships and communication immediateness are the rule, is in the making. Nevertheless, the interpretations of this digital sociality are too diverse and contradictory to help us distinguishing the part of reality they encompass, and what actually derives from ideology, prophecy and/or catastrophism. In this respect, the networks' axiomatic is confronted to two fundamental lacks, which need to be further explored: the relationship between virtual sociality and face-to-face relations and institutional mediations on the one hand; and the exploration of virtuous or harmful digital relations characteristic, not intrinsically speaking, but in the relationships it maintains with contemporary neo-liberal and “parcellitarian” (propensity towards explosion, atomization and fragmentation of societies) shapes in the other hand. This thesis therefore questions the degree of reality of this new sociality, and the status of reticular individualism or, more specifically, the shape which the figure of the individual take between emancipation through networks as proclaimed by some observers (recognition of authenticity and self-realization), and the alienation to them as decried by others (tyrannies of visibility and permanent connectivity). The question of emancipation (subjective and collective) drives us to question the place of giving in the dynamics of the current virtual sociality between subsistence of the spirit of giving, revitalization or even radicalization, and, via its generalization in the current “parcellitairian” shape, demolition and “depotentialization”.

Detta är en kvalitativ observationsstudie som vittnar om att ritandet och tillägnandet av sina teckningar spelar roll för barnen på olika sätt. Syftet är därför att undersöka vilken betydelse tillägnandet av barns teckningar till någon nära person har, för barn i 3-5 års ålder under fri lek på en förskola, samt hur man kan se tillägnandet som en del av anknytningsprocessen och i förhållande till begreppen intermediärt område och övergångsobjekt. Studien försöker genom ett brett perspektiv förstå bakomliggande aspekter av vad barns skapande av teckningar och tillägnande av dem till en nära person har för betydelse för dem utifrån olika känslor barnen uttrycker i dessa sammanhang. Metoder som används är sex öppna observationer och en semistrukturerad intervju. Analysen har en abduktiv hermeneutisk tolkningsansats. Genom att låta två perspektiv, anknytningsteorins (Bowlby, 1988) och det intermediära områdets (Winnicott, 1971) begrepp samverka i analysen tillsammans med forskning om gåvogivande och barns bildskapande, framträder en komplex bild över vad barns skapade teckningar och tillägnande har för betydelse för dem. Resultatet visar att olika psykologiska verktyg blir synliga som barnen förhåller sig till: Utforska från en trygg bas, inre arbetsmodeller, att vara i det intermediära området där fantasi, lek, kreativitet och symbolisering av övergångsobjekt sker, samt internalisera objekt och känslor från vuxenvärlden till tankeverktyg och bidrag till ritningsaktiviteter. Med hjälp av dessa verktyg spelar det roll ifall och hur barnen tänker på den nära personen de vill ge sin teckning till, samt ifall och i hur stor omfattning anknytningssystemet gör sig påmint i samverkan med utforskarsystemet och det intermediära området. Barnen ger uttryck för olika känsloområden när de har en tanke bakom tillägnandet till en viss person med anledningar som: att glädja någon som är ledsen eller oroar sig för världen, att någon fyller år, att barnet oroar sig för en kompis eller känner empati för den eller en personal, att värna om en relation, att ge för att få något i utbyte; antingen gåvor eller känslor, att vara stolt över sina färdigheter, tänka om döden eller när hen är ledsen.

Att besöka museum är ett populärt nöje, och ett sätt att erhålla ny kunskap. Tidigare studier har visat på positiva resultat av att öka meningsfullheten av besöken genom användning av teknologi. Denna forskning introducerade en design som framtagits genom deltagande design. Forskningen visar på möjligheten att förstärka upplevelsen av museibesöket genom digitalt gåvo-givande beteende. Deltagarna besöker ett museum som ett par, där den ena parten agerar gåvogivare och den andra mottagare. Under besöket ritar deltagarna sketcher, hittar objekt, svarar på frågor angående utställningsföremålen och samlar därigenom ledtrådar för att avkryptera gåvan. Denna forskning förklarar hur gåvo-givande beteende bidrar till den sociala upplevelsen mellan romantiska par och hur denna bidrar till upplevelsen av museibesöket. Resultatet erbjuder möjligheter för vidare forskning om hur nära förhållanden påverkar meningsfulla upplevelser. / Museums are popular among people to relax and obtain knowledge. Prior studies showed great efforts on increasing meaningfulness of the museum tour with the support of technology. This research introduces a design created through participatory design practice. The interaction presents its potential of enhancing the museum visiting experience for visitors in intimate relationships through digital gift- giving behavior. Participants visit the museum as couples, with one party acting as the gift giver and the other as the gift receiver. During the visit, participants draw sketches, find objects, answer questions related to the objects and collect the clues to decrypt the given gift. This research explains how gift- giving behavior enhances the social experience between the intimate couple and how social interaction between intimate couple enhances the museum visiting experience. This research suggests the opportunity for research on the effect of the close relationship on meaningful experiences.

Made available in DSpace on 2016-07-27T13:47:54Z (GMT). No. of bitstreams: 1 Ana Pinheiro.pdf: 439290 bytes, checksum: 18a6495b703c7e2e818ba94df16529dc (MD5) Previous issue date: 2004-08-19 / This dissertation is a bibliographic and empirical study which intends to aunch in the academic milieu not only the gift-giving analysis but its role in production and reproduction of social ties as well as its place and importance in the different forms of societies. Based on Mauss theory, gift-giving is in all societies, be modern, be traditional. This theory comprises of a genuine social system, with its own specificities and differences. The present study contains a discussion based on those authors who were inspired by Maussian literature. Mauss argues that the gift-giving is a paradigm which is peculiar to social sciences and he suggests that a societys formed by a primary social rule, that is, the process of gift-exchange for giving, receiving and rewarding. All of them create the cement bonds of social solidarity which are more important than the output of goods. In the light of Mauss theory, this research aims to link his ideas and Procissão do Fogaréu da Cidade de Goiás Cresset Procession in Goiás Town -. It presupposes that the procession is seen as an event which dramatizes the major gift-giving act in the Christian imaginary, that is, Jesus Christ donation to save the world. The procession is a dramatic representation whose ritual reports the bible text, and at same time, the local tradition which is experienced and defined by the people who live in Goiás Town. / O presente trabalho é um estudo bibliográfico e empírico que busca colocar no meio acadêmico, a análise da dádiva e seu papel na produção e reprodução do laço social, bem como seu lugar e importância nas diversas formas de sociedade que coexistem nos dias de hoje. Segundo essa teoria, a dádiva está presente em todas as partes da sociedade, tanto nas modernas, como nas mais tradicionais. Desta forma, ela constitui um sistema social genuíno, com especificidades próprias e diferentes dos outros sistemas existentes na sociedade. Todo o trabalho demonstra uma maior afinidade por aqueles autores inspirados por leituras maussianas. Para Mauss, a dádiva é um paradigma próprio das ciências sociais e sugere que a sociedade se forma a partir de uma regra social primeira, a obrigação de dar, receber, retribuir e que a constituição do vínculo social é mais importante do que a produção de bens. A proposta da dissertação objetiva estabelecer uma conexão entre os estudos de Mauss e a Procissão do Fogaréu da Cidade De Goiás, partindo do pressuposto de que o evento teatraliza o maior ato de gratuidade do imaginário cristão: a entrega de Jesus Cristo para a salvação do mundo. A procissão é um ritual que, narrando um texto bíblico, superpõe, através de sua representação dramática, uma tradição vivida e definida localmente.

Due to intense competition, retail stores are today forced to come up with exciting new sales promotional ideas to remain a relevant choice for customers. Gift giving is a sales promotional tool which has previously demonstrated to increase customer satisfaction and spending - an ideal situation for any retailer. However, gift giving has only been researched and confirmed for retailers that offer consumable goods. It has yet to be measured in a context where it is of greater difficulty for the customer to spend more than planned. This research fills that void by conducting a field experiment at a retail store offering durable shopping products.The purpose of the study is to investigate the effect gift giving has on gratitude, obligation, satisfaction, impulsive buying, and spending at a retail store offering durable shopping products. Through a field experiment, the study tests the effect on these variables of both small and large gifts and explore whether customer spending increases alongside the gift’s monetary worth.To complete the purpose of the study, a case company representing a durable shopping products retailer was selected. A field experiment was setup with two experimental groups and one control group. The results from the manipulation were collected through questionnaires which included questions pertaining to the study’s five variables. The collected data was then analysed through the statistics program SPSS.The only emotion that is affected from providing gifts in this retail environment is obligation, a negative emotion, which in turn decreases customer satisfaction. Since giving a gift only evokes negative emotions, it is concluded that a durable goods retailer should not use gift giving as a sales promotional tool. Additionally, when given a large gift, customer spending decreases considerably. This could imply that gift giving does not work in this retail environment, or that an extraneous variable affected the experiment’s outcome.

Si pendant de nombreuses décennies, la créativité a été décrite comme une activité solitaire, en référence à des caractéristiques individuelles possédées par certains individus, il est aujourd’hui établi que les relations jouent un rôle critique dans la création de connaissances (Perry-Smith, 2006). Néanmoins, en dépit de leur importance, les échanges interpersonnels ont reçu relativement peu d’attention en comparaison d’autres ressources utiles au processus créatif. Ce travail doctoral est donc consacré à l’étude du rôle des interactions sociales dans la dynamique du processus créatif. Les cadres théoriques mobilisés sont la théorie de la complexité et la théorie de l’échange social. Notre recherche empirique a été réalisée auprès de chercheurs de l’industrie dont le cœur de la mission est de nature inventive. Cette thèse est composée de trois articles, qui répondent à la question de recherche suivante : Dans quelle mesure et de quelle manière les interactions sociales jouent-elles un rôle dans le processus créatif ? Notre contribution théorique consiste à (1) apporter une définition plurielle de la créativité ; (2) mettre en évidence les différentes ressources sociales mobilisées, qui façonnent un processus créatif dynamique en deux méta-étapes (émergence et amplification des idées) ; (3) décrire trois formes d’échange social, sous-tendues par différentes logiques de réciprocité, qui jouent un rôle important au cours du processus créatif. Cette thèse souligne le rôle des interactions sociales dans le processus créatif et toute l’importance des moments de socialisation dans la vie des organisations qui souhaitent développer la créativité de leurs salariés / Although for many decades creativity has been described as a solitary activity that refers to individual characteristics possessed by certain individuals, today it has been established that relationships play a crucial role in the creation of knowledge (Perry-Smith, 2006). Nevertheless, despite their importance, interpersonal exchanges have received relatively little attention compared to other resources useful to the creative process (Bouty, 2000). This doctoral study is therefore devoted to examining the role of social interactions in the creative process. The theoretical framework draws on literature in the fields of complexity theory and social exchange. The empirical research was carried out among industrial researchers whose main mission is creative in nature. The thesis is composed of three articles, each of which treats a dimension of the overall research question: To what extent and in which ways do social interactions influence the creative process?The research contributes to theory building by (1) providing a plural definition of creativity; (2) highlighting the different social resources that researchers draw on and building a dynamic creative process divided into two meta-stages (emergence of ideas and their amplification); and (3) describing three forms of social exchange, underpinned by different logics of reciprocity that play an important role during the creative process.Overall, this thesis points out the importance of social interactions in the creative process and the full importance of moments of socialization within organizations wishing to develop their employees’ creativity

國人自我贈禮的風氣方興未艾，但在資源的束縛與傳統價值觀的影響下，使得消費者不免陷於困窘之境，而本研究即欲探討消費者自我贈禮與消費罪惡感之間的關係。本研究目的有四：其一，瞭解國人引發自我贈禮的主要背景情境與動機，並試圖對自我贈禮加以分類，以求得主要的背景情境與動機所對應之自我贈禮類型；其二，發展消費罪惡感之構面與發生時機；其三，瞭解不同自我贈禮類型與消費罪惡感的對應關係；其四，探討在不同產品類型的影響之下，自我贈禮與消費罪惡感的對應關係是否有所不同。 本研究以關鍵事件法設計問卷，透過三次前測得到正式問卷，針對60位消費者進行訪談及問卷施測，共收集了60個自我贈禮事件。經資料分析過後，得到研究結果可歸納成四大方向： 首先在自我贈禮方面，背景情境按發生頻次多寡依序為：發生重大事件、有成就感、工作辛苦、壓力負荷、心情低落、有額外資源、週期性自我回饋；背景情境與動機之間呈現一對一的關係，分別是為了留下紀念、犒賞自己、慰勞自己、抒解壓力、愉悅自己、維持好心情、對自己好一點。另外，若依照產品導向程度的強弱以及資訊準備程度的高低針對自我贈禮進行分類，國人進行最不常發生的自我贈禮類型為「高度產品導向—低度資訊準備」—驚鴻一瞥型。 其次在消費罪惡感方面，其構面為猶豫感、金錢疼惜感、愧疚感，時機為購買之前的預期性罪惡感，購買當下的進行性罪惡感，以及購買之後的反應性罪惡感，而雖然各時機都會有各構面的成分，但預期性罪惡感最主要的構面為猶豫感，進行性罪惡感最主要的構面為疼惜感，反應性罪惡感最主要的構面為愧疚感。 接著在自我贈禮與消費罪惡感之關係方面，當消費者進行週期性自我回饋時，會感受到程度最高的預期性罪惡感；而當消費者因有成就感或心情低落時所進行之自我贈禮，其感受到的是程度最低的預期性罪惡感。至於，若是屬於高度產品導向類型者，其表現在消費罪惡感上的類型最主要為財務類罪惡感；若是屬於低度產品導向類型者，比較有可能不會產生消費罪惡感。 最後，若是受到不同產品類型影響的情況下，由於自我贈禮之禮物類型皆為奢侈品，因此以功能型與享樂型產品做為產品分類的標準。對於購買功能型奢侈品做為自我贈禮禮物的消費者而言，無論是高度產品導向或是低度產品導向類型者，其表現在消費罪惡感上，最主要的類型為財務類罪惡感；對於購買享樂型奢侈品做為自我贈禮禮物的消費者而言，若是高度產品導向類型者，其表現在消費罪惡感上，最主要的類型為財務類罪惡感；若是低度產品導向者，則傾向完全沒有罪惡感。 整體而言，本研究不僅為國人自我贈禮的背景情境與動機之先導研究，亦開啟了消費罪惡感研究之先河，並建立消費罪惡感的構面與時機，著實為後續研究奠定了相當的基礎。 / People in Taiwan have tended to buy themselves gifts recently. However, under the constraints of resources and the influence of traditional values, they would hesitate to buy or not to buy. This study focuses on this interesting theme-the relationship between consumers’ self-gift giving and consumer guilt. The objectives of this study are to explore consumers’ motivations of self-gifts, the dimensions and evolution of consumer guilt, and the relationship between consumers’ self-gift giving and consumer guilt. Product categories are also under the consideration of this study to examine the effects of different products on the relationship between consumers’ self-gift giving and consumer guilt. This research employed the critical incident techniques. A questionnaire was first designed and pre-tested three times before the main field work. Through collecting, sorting and analyzing 60 self-gift giving events, the results pointed out four main parts as followed. To begin with, the results indicated that consumers will buy gifts for themselves when the important events happened, something achieved, some hard work finished, feeling stressed, being depressed, gaining some extra resources, and purchasing periodically. These situations were one-to-one corresponding to some motivations, respectively to remember, to reward, to compensate, to relieve, to revive, to keep in a good mood, and to be nice to oneself. In addition, self-gift giving behavior might be divided into four types by the degree of product-oriented (high vs. low) and the degree of information-prepared (high vs. low). However, few Taiwanese were classified by “high product-oriented and low information-prepared”, called “Glance”. Secondly, the consumer guilt had three dimensions-hesitation, anguish, and remorse. Also, it had three moments of occurrence. The anticipatory guilt occurred before purchasing; the proceeding guilt occurred when purchasing; and the reactive guilt occurred after purchasing. Although each moment of consumer guilt included three dimensions meanwhile, what’s more important, the major dimension of anticipatory guilt was hesitation, the major dimension of proceeding guilt was anguish, and the major dimension of reactive guilt was remorse. As for the relationship between consumers’ self-gift giving and consumer guilt, consumers had the highest degree of anticipatory guilt when they bought gifts for themselves under periodical purchase. However, consumers had the lowest degree of anticipatory guilt if they bought self-gifts under achievements or depression. Besides, if self-gift giving behavior was highly product-oriented, consumers would have financial consumer guilt. Moreover, if self-gift giving behavior was lowly product-oriented, consumers would have no consumer guilt. Finally, this study concerned the functional/hedonic products moderating the relation between self-gift giving and consumer guilt. For those who bought themselves functional gifts, no matter this self-gift giving behavior belonged to highly or lowly product-oriented, consumers would have financial consumer guilt. For those who bought themselves hedonic gifts, if this self-gift giving behavior was highly product-oriented, consumers would have financial consumer guilt; however, if this self-gift giving behavior was lowly product-oriented, consumers would have no consumer guilt.

L'acte d'achat de produits monastiques est un moment de rencontre entre deux mondes que tout semble opposer : le monde monastique, silencieux et détaché des biens matériels, et le monde sécularisé de la consommation, bruyant et matérialiste. Notre recherche très contextualisée se place dans la perspective culturelle de la consommation. La problématique est centrée sur la compréhension de l'influence des contextes sur le contenu de l'expérience vécue par l'acheteur de produits monastiques alimentaires et cosmétiques. Notre recherche empirique, fondée sur une approche qualitative de nature ethnographique, est pratiquée en immersion dans le monde de l'économie monastique française. Nous interrogeons les acheteurs sur le sens qu'ils donnent à leur expérience d'achat de produits monastiques dans des magasins physiques d'abbayes, sur une galerie marchande virtuelle d'abbayes, et dans une enseigne physique laïque. Un premier palier de résultats apporte une compréhension contextualisée de l'écosystème monastique, et du contenu de l'expérience d'achat dans trois types de points de vente. Ils mettent notamment en lumière les liens étroits entre achat, don, plaisir et partage, ainsi que la dimension patrimoniale des produits. Un second palier de résultats moins contextualisés défend la thèse que le point de vente physique est un instrument de transfert de sens des contextes extérieurs vers le cœur de l'expérience. Nous mettons ainsi en lumière les limites du e-commerce pour les produits ancrés dans l'histoire et le territoire, et proposons aux décideurs des pistes d'adaptation pour les sites marchands. / The act of purchasing a monastic product is a situation when two apparently contradictory worlds come together: the monastic world, silent and detached from material goods, and the secular world of consumption, noisy and materialistic. Our research is highly contextualised and looks at consumption from a cultural perspective. The aim of this research is to understand in which way contexts influence the content of the experience when buying monastic food products and cosmetics. Our empirical research is qualitative, ethnographic in nature, and is carried out inside the world of the French monastic economy. We ask purchasers about the meaning they give to their experience of buying monastic products from abbey shops, from an abbeys' virtual marketplace, and from a secular branded outlet. The first-level results bring a contextualised understanding of the monastic ecosystem, and of the dimensions of the buying experience at the three types of shops. They particularly highlight the close links between purchasing, giving, enjoyment and sharing, and also the patrimonial aspect of these products. The second-level results are less contextualised and support the theory according to which the physical point of sale is the instrument through which the meaning of the external contexts is transferred into the heart of the experience. We are thus able to highlight the limitations of e-commerce for products that are deeply anchored in history and territory, and we advise decision-makers on how best to adapt their strategies for online channels.

Cette thèse étudie une question historique classique, celle de la transition entre l'évergétisme et la charité chrétienne, à travers l'étude des dons à la collectivité en Afrique du Nord tardo-antique, de la fin du IIIe siècle au VIe siècle. La recherche s'appuie sur les sources épigraphiques et littéraires africaines tardo‑antiques, et prend en compte les acquis de l'anthropologie du don. Pendant l'Antiquité tardive, l'évergétisme, pratique caractéristique des cités antiques par laquelle des aristocrates faisaient des dons à leurs concitoyens se renouvelle et disparaît progressivement. Selon l'interprétation couramment admise, cette pratique aurait été supplantée par un nouveau mode de générosité influencé par le modèle de la charité chrétienne. Devenus chrétiens, les habitants des cités africaines auraient tourné le dos aux modes de générosité propres à la cité antique pour se montrer généreux vis-à-vis de la communauté chrétienne de leur choix. À travers l'étude des discours et des pratiques du don, ce travail remet en question le modèle de la transition en montrant notamment que les deux modes de don ont largement coexisté durant les débuts de l'Antiquité tardive. Cette étude affine la chronologie des dons à la collectivité et montre que le christianisme n'est pas à lui seul responsable de la fin de l'évergétisme. Le travail revient sur l'expression « évergétisme chrétien », parfois utilisée dans l'historiographie pour désigner la permanence d'une logique évergétique au sein même du don chrétien. Sont également étudiés les usages du don à la collectivité : le don est autant source de lien social entre les acteurs qu'il est vecteur de conflit. / This dissertation addresses the problem of the transition from euergetism to Christian charity. The approach focuses on gifts to communities in Late Antique North Africa from the third century to the sixth century. The study uses epigraphical and literary documents and includes anthropological perspectives on gift-giving. During Late Antiquity, euergetism (public benefaction) changes and disappears slowly. According to most current theories, euergetism would have been replaced by a new form of generosity, based on 'Christian charity'. Progressively converted to Christianity, the Romano‑Africans would have given up classical civic generosity, turning instead to the Christian communities. This dissertation studies the discourse and practice of gift-giving and challenges the idea of a transition from euergetism to charity, showing that both types of gifts coexisted in early Late Antiquity. This theory clarifies the chronology of Late Antique generosity and analyzes the expression 'Christian euergetism'. Finally, the study examines the uses of benefaction and shows that gift-giving strengthens social bonds while simultaneously generating tension.