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Lojalitet gentemot arbetsgivare har tidigare ansetts vara en merit för anställda, medan det i dagens arbetsliv kan upplevas vara mer av en belastning. Lojala medarbetare får ofta en sämre löneutveckling och blir mindre attraktiva på arbetsmarknaden än de som med jämna mellanrum byter arbetsplats, vilket kan vara en orsak till att organisationer idag har problem med personalomsättningar där individer lämnar sina anställningar i snabbare takt än vad som förväntas. Detta ställer höga krav på organisationer att arbeta strategiskt med sitt personalarbete för att rekrytera rätt personal samt behålla dem. Studiens syfte var att undersöka varför vissa individer är mer benägna till att lämna sina organisationer än andra. Detta genomfördes genom att kvantitativt studera variablerna organisationsidentifikation, upplevd yrkesstatus och dess korrelation med individens intention att lämna sin organisation. Studien genomfördes i samarbete med Försvarsmakten och Skaraborgs regemente P4. Respondenterna i studien bestod av soldater från den 42:a mekaniserade bataljonen vilka samtliga tillhörde yrkeskategorin kontinuerligt anställda soldater. Resultatet visade signifikanta negativa samband mellan organisationsidentifikation och individens intention att lämna sin organisation (β=-.39, p=<.001) samt mellan yrkesstatus och intentionen att lämna sin organisation (β =-.35, p=<.001). Organisationsidentifikation hade även ett signifikant positivt samband med yrkesstatus (β =.34, p=<.001). Resultatet indikerar därmed på att organisationsidentifikation inte bara påverkar individens intention att lämna sin organisation, vilket även tidigare studier visat, utan att den även påverkar medarbetares upplevda yrkesstatus. Detta ger incitament till organisationer att aktivt arbeta med att öka sina anställdas organisationsidentifikation om yrkets status upplevs vara låg samt om personalomsättningen är för hög. / Loyalty towards the employer has been considered a merit in the past. In today'slabor, loyalty may instead be regarded as a burden on the loyal employee because he/she often gets lower wage and gets less attractive on the labor market than those who change jobs every once in a while. This may cause problems within the organizations, such as a high employee turnover where individuals leave their jobs in a faster pace than the organizations expect. This places high demands on organizations to work strategically with their Human Resources Department to recruit the right staff and retaining them in the organization. The purpose of this study was to examine why some individuals are more likely to leave their organizationsthan others. This was accomplished through measuring the variables organizational identification, perceived occupational status and its correlation with the intention to leave their organization. A quantitative survey was conducted in collaboration with the Swedish Armed Forces. The respondents consisted of professional soldiers from Skaraborgs regiment serving in the 42nd mechanized battalion. The results showed significant negative correlations between organizational identification and intention to leave their organization (β=-.39,p=<.001), and perceived occupational status and intention to leave their organization (β =-.35,p=<.001). Organizational identification also had a significant positive association with perceived occupational status (β=.34, p=<.001). The results indicate that organizational identification affects not only the intention to leave their organization, which also has been shown by previous studies, but also employees' perceived occupational status. This provides incentives for organizations to work actively to increase their employees' organizational identification if the employee’s perceive a low occupational status and if the turnover rates are high.

St. John 12:24, used by Dostoyevskij as an epigraph to his last and highly acclaimed novel BpaTbJI KapaMa30BbI (The Brothers Karamazov), served as an inspiration for Andre Gide. The title of the latter's contentious autobiography Si le grain ne meurt (If it die ... ), is part of the same biblical verse. The significance of Dostoyevskij's epigraph and Gide's title are critically examined with regard to ideologies expressed in their literary works. Analogies and contrasts are scrutinised: considerable similarities but more discrepancies are discerned. Intense crises in Dostoyevskij's life led to an upward movement, reflected in his oeuvre, reaching out toward Christ's message as revealed by St. John 12:24. On the other hand, Gide started his career imbued with the above message, but gradually he deviated from it and died an atheist. His fascination with Dostoyevskij prompted him to write a profound biography on the great Russian, containing a perceptive article on The Brothers Karamazov when this novel was still practically unknown in the West. Dostoyevskij's pre-eminence as ideological author, psychologist, philosopher and artist is highlighted while Gide is disclosed as the moralistic immoralist of his time. The thesis suggested here is that Dostoyevskij's ideology of self-abnegation in order to be regenerated into eternal life challenged Gide to reject this concept. Therein lies his paradoxical "adaptation". The purpose is to uncover the religious perceptions in Dostoyevskij's four major novels, to establish that his fictional characters, though never used as mouthpieces for the author, represent his universal philosophy and transmit the author's quest for truth to the reader, and finally to examine Gide's reaction to Dostoyevskij's influence / Classics & Modern European Languages / D. Litt. et Phil. (Russian)

My creative project explores toys as means to express economic issues of globalization. By exploiting the educational and imaginative aspects of toys for adults and children, I intend to reflect on the impact and pressures of globalization on employment, technology and environment. In creating these toys I hope to make a visual statement concerning critical issues of human survival, sustainability and the divisive side of globalization.

This thesis seeks to show that Charles Williams makes a significant contribution to theology, and it demonstrates the nature of that contribution. A pattern of theological themes centering on the Incarnation, emphasizing the humanity of Christ, is repeated throughout his works. For Williams, human beings are images of the coinherent Godhead. His theological anthropology further develops through his understanding of imaging, as shown for instance in the Incarnation, and in Dante's characterization of Beatrice as a God bearer. His view of images is built from Coleridge's understanding of the nature of a symbol. This picture of imaging is widely applied, first and foremost to relationships of love, seen as potential incarnate images of grace. Williams seeks to extend his picture to all relationships and, further, to whatever man must do to go beyond himself to an encounter with God. He believes that man is responsible for his brother, in practice by bearing his brother's burdens, with substitutionary acts of vicarious love. A further part of his thinking then views people as living in coinherent relationships, and the universe as a web of coinherent relations. He draws his examples of natural coinherent relations from the world of commerce with its exchange and substitution of labors and from the child living within its mother, and builds a picture of what he calls the City, a broader coinherent society. Coinherence begins and flows from the Trinity and the Incarnation and then is found in relationships between God and man: in the Church, in the future City of God, and in all Creation. The Fall brings about the breakdown of the coinherence of God and man and man and man, and that breakdown is a central characteristic of sin. Williams believes that a regenerated coinherence in Christ brings about a renewal of mankind.

PRC is no longer seen only as a "world factory". It gains on importace as an global trading partner and many foreign companies try to succeed in Chinese market as importers of their products. Also Czech businesses have already penetrated Chinese market, invested there or are seriously considering expansion to the market. Main objectives of the thesis are to review and characterize main risks, obstacles and barriers which Czech entrepreneurs have to deal with when entering the Chinese market and suggestions how to obviate them.

Le mal est par sa nature un scandale car il se définit par ce qui ne devrait pas être à l’opposé du bien qui se présente comme ce qui doit être. Cette affirmation, qui relève de la tautologie, marque la réalité éprouvée face au mal. Il a d’abord été une évidence criante : comment réagir face aux maux de l’existence humaine ? Ainsi le mal est inscrit dans l’histoire de la pensée et commence pour notre travail avec le platonisme. Avant la conceptualisation platonicienne, le mal est une donnée factuelle de la vie avec laquelle il faut composer. Les figures divines sont ambivalentes à l’image des hommes et alternent vices et vertus. Platon postule une entité divine unique, omnisciente, omnipotente et bienveillante. Ce dieu devient intelligence, calcul et raison : le monde devient une création parfaite, belle et ordonnée et non plus le théâtre d’un affrontement entre les diverses passions des dieux. Le mal se transforme alors en un enjeu métaphysique : comment concilier cette perfection avec l’émergence du mal ? Il faut désormais expliquer et tenter de justifier la violence et les crimes. S’il est possible de proposer une théodicée qui rende le mal physique et métaphysique nécessaire, légitimer la méchanceté se révèle plus ardu. Les penseurs du platonisme, du néoplatonisme et du stoïcisme vont tenter d’apporter une première réponse au mal moral. Dans leur sillage, une rupture conceptuelle advient et révolutionne le concept : le christianisme invente le péché. En devenant péché, le mal se retrouve désormais sous la responsabilité de l’homme coupable. Le mal entre dans le giron de la liberté : il est voulu, consenti. A la suite des penseurs chrétiens, certains philosophes continueront ce travail d’élucidation de la volonté du mal. L’objectif est de retracer l’histoire de ces systèmes conceptuels qui s’entremêlent et se répondent les uns aux autres. Le mal moral se construit dans cette progression qui a des conséquences anthropologiques importantes : l’homme se pense à travers le mal. La méchanceté n’est donc pas seulement un problème à résoudre, elle devient le paradigme à travers lequel définir l’homme. Notre problématique est de montrer comment la question de la méchanceté est à la base du problème de la morale et comment elle conditionne notre représentation de la nature de la volonté humaine. Cette évolution s’est nouée lors d’étapes clés de la pensée philosophique. En effet, si dans toute philosophie morale, le concept du mal est évoqué, il n’est pas en général le centre de l’argumentaire. Le premier moment est celui de la pensée antique. Platon fait naître Dieu et le monde dans l’histoire des concepts puis se retrouve face l’énigme de nos crimes. La théodicée mise en place et qui sera reprise par Plotin et les Stoïciens ne cessera de nier l’existence d’un instinct pervers. Le mal voulu est une absurdité. L’irruption de la faute chrétienne bouleverse la donne. Saint Augustin en sera le théoricien le plus investi affectivement. Ayant expérimenté une double conversion dans sa vie spirituelle, il théorise une méchanceté issue de notre faiblesse, de notre faute première. Le mal est voulu car il n’est plus possible de vouloir autre chose. Saint Anselme reprend également le dogme de la chute mais lui apporte une dimension logique et sémantique en proposant une méchanceté égoïste. Le mal est certes voulu mais par dédain du bien. Notre dernière étape est kantienne. Le mal radical est le concept qui permet enfin de penser une volonté normale qui voudrait le mal simplement parce qu’elle a en elle cette possibilité et la liberté fondamentale de le choisir. Nous pourrons donc constater le chemin parcouru entre notre point de départ et notre point d’arrivée et comment cette problématisation du mal fait apparaître une généalogie de la volonté. Au fil de la pensée, elle passe de l’ombre à la lumière, n’étant jamais aussi présente que quand elle se retrouve confrontée aux obstacles. Penser le mal moral c’est faire l’archéologie de la volonté. / Evil provokes scandal by nature because it is what it should not be unlike good which is what it has to be. This tautological assertion expresses our feelings toward evil. It was first perfectly obvious : how must we face human pain ? Evil is a part of thinking’s history : our study starts with Platonism. Before his work, evil is just a fact of life you have to live with. The gods of Antiquity are like men : good or bad. The God of Plato is the one, omniscient, all-powerful and kindly. God is just intelligence, calculation and reason : the world he created is beautiful, ordered and perfect and it is no longer the place for the vices of ancient gods. Evils turns into a metaphysical issue : how can be the world perfect despite evil ? We have now to explain, to justify violence and crimes. Theodicy can justify pain and illness. It does not work with wickedness. Platonism, Neo-Platonism and Stoicism tried to answer this question. Following them, a conceptual break happens : Christendom invented sin. When evil became sin, man became liable and guilty. It is now a matter of liberty : man wants evil. After them, some philosophers will keep to work on the subject of the bad will. Our purpose is to find the story of these concepts and to connect thoughts between themselves. Evil has been made by this story and brings many anthropological consequences : man understands himself through evil. Wickedness is not just a matter to solve, wickedness becomes a way to define mankind. We want to show that wickedness issue is the foundations of morality and how it makes us see and think human will. Several stages occurred in this philosophical evolution. Every ethic deals with evil, not all put it at the heart of their system. Our first stage is Antiquity. Plato brings the ideas of God and perfect world in philosophy but faces the riddle of our crimes. His theodicy adopted by Plotinus and Stoics will always refuse pervert instinct in man. A man who want evil is nonsense. Christian sin appearance changes everything. Augustine will be his strongest defender. By living a double spiritual conversion, he understands wickedness as weakness due to original sin. Man want evil because he is no longer able to will something else. Anselmus follows the dogma of the fall but puts logical and semantic dimension in it and presents a self-interested wickedness. Man wants evil not for itself, man does not want enough good. Our last stage is Kant. Radical will is the first concept which allows to conceive a normal bad will which would evil just because it is one of his options and it has the liberty to do so. We can see the difference between our starting point and our arrival. We see now how the concept of will has grew up and changed. Little by little, will comes from darkness to light. The more will faces obstacles, the more it is obvious. Thinking on evil is the archaeology of the will.

Les travaux présentés dans cette thèse décrivent l'analyse angulaire complète dépendante du temps du canal vecteur-vecteur B_d^0 -> J/Psi (K_S^0 Pi^0)*0. Après un rappel consacré à la violation de CP dans le système des mésons B est traitée la phénoménologie des canaux vecteur-vecteur du type charmonium-K*(892). La méthode pour la mesure des amplitudes de transversité des canaux B -> J/Psi K*(892), basée sur l'utilisation d'un pseudo-maximum de vraisemblance, est ensuite exposée. Les résultats obtenus avec 81.9 fb-1 de données collectées par le détecteur BABAR au pic de la résonance Upsilon(4S) sont |A_0|^2 = 0.565 +- 0.011 +- 0.004, |A_para|^2 = 0.206 +- 0.016 +- 0.007, |A_perp|^2 = 0.228 +- 0.016 +- 0.007, delta_para = -2.766 +- 0.105 +- 0.040 et delta_perp = 2.935 +- 0.067 +- 0.040. A noter que (delta_para, delta_perp) -> (-delta_para, Pi - delta_perp) est aussi une solution. Les phases fortes delta_para et delta_perp sont à > 3 sigma de factorisation. L'analyse de l'asymétrie avant-arrière en fonction de la masse K Pi a révélé la présence d'une onde S cohérente qui interfère avec le K*(892). C'est la première mise en évidence de la présence de cette onde dans le système K Pi provenant de la désintégration d'un méson B. La particularité du canal B_d^0 -> J/Psi (K_S^0 Pi^0)*0 est d'avoir une distribution qui dépend de la différence des temps propres des 2 mésons B provenant de la désintégration Upsilon(4S) -> B_d^0 Bbar_d^0 mais aussi des trois angles de transversité, permettant de mesurer sin 2beta mais aussi cos 2beta. Les résultats obtenus avec un ajustement par maximum de vraisemblance sont sin 2beta = -0.10 et cos 2beta = 3.32 avec les amplitudes de transversité fixées aux valeurs précédentes. L'autre solution pour les phases fortes conduit à la même valeur de sin 2beta mais change le signe de cos 2beta. Des considérations théoriques basées sur la conservation de l'hélicité du quark favorisent le choix des phases fortes données ci-dessus conduisant au signe positif pour cos 2beta. Ce signe de cos 2beta est celui prédit par le Modèle Standard.

<p>Abstract</p><p>This paper is about the philosophies created by Henry David Thoreau (1817-1862) and Friedrich Nietzsche (1844-1900). The purpose is to show the high degree of similarities between Thoreau’s and Nietzsche’s philosphy.</p><p>At first glance, it seems far-fetched to suggest an affinity between them; the differences in style and choice of subjects, have most certainly contributed to the fact that very few comparisons so far have been made. There is no evidence that one experienced any influence over the other, neither writer seems to have been aware of the other. Also their different areas of use during the 20th century, may have influenced the almost total lack of search for affinity. Thoreau’s philosphy has often been used by environmentalist movements, while Nietzsche has been connected to a wide range of various strivings, such as totalitarian regimes, individualistic artists and post-modern thinkers.</p><p>But if one disregard these facts, look beyond the differences, and break down their texts in search for their most fundamental opinions, one will see that Nietzsche and Thoreau shared a number of concerns. They were both ciritical to many aspects of the modern civilisation, espacially the way of life it encouraged. It was a life style, deep rooted in an obstructive tradition, that did not take the very essential conditions of life into consideration. This was both Thoreau’s and Nietzsche’s opinion, and their philosophies represent a willingness to re-establish a way of life that ignores all traditions hostile to life.</p><p>Both of them criticize the religion and its moral of work, the modern science, and many institutions of the modern society – the schools and the prisons for example. But they also praise things, things they claim to have a value in contrast to the modern way of life – the simple things. Both Thoreau and Nietzsche praise the solitude life style, the silent walking in the wilderness, the simple but healthy food, as well as some intellectual stimulus, especially good litterature and music. All these simple things contribute to Thoreau’s and Nietzsche’s opinion of life; it should be looked upon with the eyes of a child. Life should be like a play.</p><p>The title of this paper is Philosphers of the Rooster and the Morning. The title suggests the similarities I have found between Thoreau’s and Nietzsche’s philosophies. They both announce an awakening. For them, a new morning has broken, and this paper shows the similar circumstances they give credit for their awakening.</p>