The reason for the study is that IT-enabled organizational change processes such as information system implementations have high costs and disappointing results. Studies to identify causes of the mentioned failures are mainly based on a variance approach. This study applies another approach which is not yet performed in this field of research and affects several themes. Based on a process approach data is compared with ideal-process theories to identify the generative mechanisms causing the unfolding of the process. Thus, the study identifies a recipe and not the ingredients.

Municipal urban management and the democratic flexible guardian – a study concerning the officials’ changing work in the urban management process in the municipality of Norrköping. The purpose of this study is partly to analyse how implement measures in a change project (in the municipality of Norrköping) may impact the officials, linked to the urban management process, in their work practices. The study also aims to problematize a political science theory by Professor Lennart Lundquist (from 1998) that states how officials should relate to their office. The reason behind this problematizing stems from a shift in the municipalities’ responsibilities over the last 20 years. They have gone from having a more exclusively administrative responsibility to focus more on societal investment. The analysis of this study shows that a lot of the implement measures have a positive impact on the officials’ work practices, although some risks were found. The study also indicates that the imbalance between economical and democratic values (that is addressed in Lundquist’s theory) tend to even themselves out in order for a more sustainable development to be achieved.

The reason for the study is that IT-enabled organizational change processes such as information system implementations have high costs and disappointing results. Studies to identify causes of the mentioned failures are mainly based on a variance approach. This study applies another approach which is not yet performed in this field of research and affects several themes. Based on a process approach data is compared with ideal-process theories to identify the generative mechanisms causing the unfolding of the process. Thus, the study identifies a recipe and not the ingredients.

Text in Afrikaans / Adolessensie is die ontwikkelings- en oorgangsperiode tussen kindertyd en volwassenheid. Alhoewel adolessensie 'n bepaalde konflikkarakter het, kan dit nie kategories as 'n storm-en-drang probleemstadium tipeer word nie. Adolessensie is 'n positiewe stadium wat gekenmerk word deur groei en nuwe uitdagings. Adolessensie word gekenmerk deur ingrypende veranderinge met betrekking tot die terreine van die fisiologies-somatiese, kogni ti ewe, emosionele, identiteit, sosiale, morele en religieuse. 'n Multidimensionele perspektief is dus n vereiste met die oog op n verstaan en definiering van adolessensie. Om hierdie rede kan adolessensie vanuit 'n verskeidenheid van teoriee beskryf word. Hierdie biologiese, psigoanali tiese, psigososiale, antropologiese en ekologies-kontekstuele teoriee gee egter geen aandag aan 'n teologiese orientasie nie. Verder bied nie een van hierdie teoriee 'n perspektief wat die ontwikkelingsterreine tot 'n eenheid integreer nie. Die gevolg is dat daar nie 'n kernstruktuur is wat die verskillende ontwikkelingsveranderinge en ontwikkelingstake kan orden en 'n teologiese betekenis (semantiek) daaraan kan toeken nie. Binne die raamwerk van 'n prakties-teologiese orientasie word 'n Christelike spiritualiteit as teologiese perspektief op adolessensie beskou. Spiritualiteit is die mens se dinamiese respons op die transendente werklikheid. Vanuit 'n Bybelse antropologie word die mens beskou as 'n relasionele wese wat in die teenwoordigheid van God leef (die coram Deo beginsel). Die mens se totale lewe (ook die adolessent se ontwikkelingsveranderinge) word op God betrek. Spiritualiteit as semantiese struktuurkern funksioneer as geestelike lens wat 'n bepaalde fokus op die adolessent se ontwikkeling bied, en wat die verskillende ontwikkelingsprosesse tot 'n geiintegreerde geheel saamtrek. Deur spiritualiteit word adolessensie 'reframe' en as transendentteologiese roepingsterrein beskou. Die adolessent word geroep om die Skriftuurlik-evangeliese beginsels te internaliseer met betrekking tot eie ontwikkelingsprosesse. Die pastorale implikasie is dat die berader die proses waardeur 'n integrasie plaasvind tussen adolessente se spiri tualiteit en hul ontwikkelingsprosesse en probleemhantering, moet fasiliteer. Hierdie dinamika kan optimaal realiseer indien die berader binne die raamwerk van 'n relasie (as ontmoetingsgebeure) orienteer aan 'n epistemologie van deelname. In die beraadproses moet adolessente as verantwoordelike wesens beskou word wat betekenis aan eie ontwikkeling en probleme toeken. Verder moet pastorale beraad ook interdissipliner, ontwikkelingstoepaslik en ekosistemies gerig wees. / Adolescence is the developmental and tccansitional stage between childhood and adulthood. Although adolescence is marked by conflict, it should not be categorised as a problem period. It is a positive stage characterised by growth and challenging new processes. Adolescence is characterised by radical changes in the physiologicalsomatic, cognitive, emotional, identity, social, moral and religious spheres. A multidimensional perspective is therefore a prerequisite for understanding and defining adolescence. Adolescence can thus be described in terms of a wide range of theories. These biological, psychoanalytical, psychosocial, anthropological and ecological-contextual theories devote no attention to a theological orientation. None of the theories can offer an integrating and unifying perspective in regard to the developmental areas. The result is a lack of a centre of structure that has an ordering and theological meaning-qi ving (semantic) function with reference to the variety of developmental changes and tasks. Within the framework of a practical-theological orientation, a Christian spirituality is considered as theological perspective on adolescence. Spirituality is a person's dynamic response to the transcendent reality. A Biblical anthropology compels us to view human beings as relational beings who live in the presence of God (the coram Deo principle). Every aspect of a person's life (the adolescent's developmental changes included!) is implicated in this relationship with God. Spirituality as centre of semantic structure functions as a spiritual lens. It presents us with a particular focus on the development of the adolescent, and it integrates and unifies the developmental processes. By means of spirituality, adolescence is reframed and viewed as a transcendenttheological vocation. The adolescent is called to internalise the Biblicalevangelical principles with reference to his/her developmental processes. The pastoral implication is that the counsellor should facilitate the process through which adolescents integrate their spirituality with their development and management of problems. This dynamics can best be achieved within the framework of a relationship (personal encounter) in which the counsellor functions on the basis of an epistemology of participation. In the counselling process adolescents must be seen as responsible beings who can contribute meaning to their development and problems. Pastoral counselling should also be an interdisciplinary, developmentally appropriate and ecosystemic process. / Philosophy, Practical & Systematic Theology / D. Th. (Practical Theology)

Este trabalho diz respeito às três seguintes questões gerais (e que possuem certas inter-relações): (i) Qual seria o lugar do comportamento em uma análise plausível das categorias psicológicas ordinárias (tais como as emoções, os humores, as chamadas atitudes proposicionais, dentre outras)? (ii) O que é comportamento, isto é, quais são as condições que delimitam o que conta e o que não conta como tal? (iii) Seria ou não valiosa a adoção de conceitos psicológicos ordinários em análise do comportamento? Com respeito à questão (i), eu procuro: (i.1) clarificar o leque de categorias exatamente envolvidas nela, por meio da elaboração de uma taxonomia relativamente neutra dessas categorias; e (i.2) formular e apoiar uma forma de perspectiva comportamental como resposta, com base em algumas abordagens comportamentais anteriores, dentre outras. Com respeito à questão (ii), procuro: (ii.1) clarificar a noção de comportamento, elucidando suas diferentes acepções e, em especial, as fronteiras que delimitam o que conta como comportamento em uma acepção aqui relevante dela (a saber, comportamento como ocorrência de uma ação ou reação de um organismo), por meio de análise conceitual; e (ii.2) apontar dificuldades (conceituais) em várias definições de comportamento (naquela acepção específica) encontradas na literatura científica e filosófica. Com respeito à questão (iii), procuro: (iii.1) apresentar uma reconstituição semiformal de argumentos de Skinner (behaviorismo radical), Rachlin (behaviorismo teleológico) e Foxall (behaviorismo intencional) sobre ela, com base no modelo de solução de problemas de Laudan sobre a estrutura e a dinâmica de teorias; e (iii.2) oferecer um breve balanço crítico dessas três perspectivas nesse tocante, com base na abordagem que sugiro como resposta a (i). / This work deals with the following three (to some extent interrelated) questions: (i) What is the place of behavior in a plausible analysis of ordinary psychological categories (such as emotions, moods, so-called propositional attitudes, and so on)? (ii) What is behavior, that is, what are the conditions that distinguish behaviors from non-behaviors? (iii) Would it be useful enough to embrace ordinary psychological concepts in behavior analysis? Concerning question (i), I attempt (i.1) to clarify the range of categories pertaining thereto, by providing a relatively neutral taxonomy of these categories; and (i.2) to put forward and support a particular form of behavioral approach as an answer, by drawing upon some previous behavioral approaches, among others. Concerning question (ii), I attempt (ii.1) to clarify the concept of behavior, by distinguishing different senses thereof and elucidating, in particular, the boundaries of behavior qua occurrence of an organism\'s action or reaction; and (ii.2) to identify (conceptual) difficulties with some definitions of behavior (in that particular sense of the concept) found in the scientific and philosophical literature. Finally, concerning question (iii), I endeavor (iii.1) to present a semiformal reconstruction of arguments supported by Skinner (radical behaviorism), Rachlin (teleological behaviorism), and Foxall (intentional behaviorism), by taking advantage of Laudan\'s problem-solving model of the dynamic and structure of theories; and, based upon the approach outlined as an answer to (i), (iii.2) to provide a brief critical assessment of these three perspectives in this regard.

Submitted by Maicon Juliano Schmidt (maicons) on 2015-03-24T19:38:24Z No. of bitstreams: 1 Alexandre de Castro Nogueira.pdf: 1456792 bytes, checksum: eeff5001203df645682c74914ee2063f (MD5) / Made available in DSpace on 2015-03-24T19:38:24Z (GMT). No. of bitstreams: 1 Alexandre de Castro Nogueira.pdf: 1456792 bytes, checksum: eeff5001203df645682c74914ee2063f (MD5) Previous issue date: 2014-08-20 / Nenhuma / O presente estudo investiga a aplicação da Lei das Inelegibilidades (Lei Complementar nº 64/90) pelos Tribunais Eleitorais e o Supremo Tribunal Federal, que em sua atuação jurisdicional utilizam corriqueiramente do método intitulado de interpretação teleológica, que contraria a forma contemporânea de interpretar, mas encontra respaldo no art. 5º da Lei de Introdução às normas do Direito Brasileiro, Decreto-lei nº 4.657/42. Com o objetivo de demonstrar que tal método interpretativo ofende o Estado Democrático de Direito aponta-se, através da análise de julgados, a existência de um padrão que deforma, sem qualquer justificativa, o sentido da norma levando a posicionamentos em desconformidade com a letra da lei e a Constituição Federal. O reconhecimento e a utilização da Hermenêutica contemporânea, calcada nos estudos de Heidegger e Gadamer, é identificada como correção à essa situação, vez que demonstra ser o sujeito não mais um mero observador do evento a ser interpretado, mas parte do próprio processo de compreensão. Surge então análise da importância do neoconstitucionalismo, que serviu para abalar somente o positivismo exegético, e não conseguiu superar a discricionariedade (im)posta pelo positivismo moderno, calcado nas teorias de Hart e Kelsen. Esse movimento incentivou o uso de pamprincípios, confundindo valores com princípios, e normatividade de textos legais com vontade pessoal do intérprete. Na superação dessa cultura (anti-) hermenêutica, uma teoria da decisão judicial deve ser (re)apresentada, com fortes bases na hermenêutica filosofia e no reconhecimento de um direito fundamental à decisão judicial constitucionalmente adequada, como defende Lênio Streck em algumas de suas obras. Por isso se propõe um roteiro hermenêutico, como instrumento para inibir as soluções arbitrárias assentes na jurisprudência brasileira, firmada através de cinco critérios a serem observados na esteira da uma teoria da decisão judicial defendida por Streck, no processo de aplicação da lei, visando vincular o interprete à Constituição, à Lei e aos fatos apresentados por meio do devido processo legal. / This study investigates the application of the Law of ineligibility (Complementary Law No. 64/90) by the Electoral Courts and the Supreme Court, which in its jurisdictional action routinely use the method called teleological interpretation, which contradicts the contemporary form of interpreting, but finds support in the art. 5º of the Introductory Law to the rules of the Brazilian Law, Decree-Law No. 4.657 / 42. Aiming to demonstrate that such interpretative method offends the democratic state is pointed out, by analyzing judged, the existence of a pattern that deforms without any justification, the meaning of the rule leading to positions in violation of the letter of law and the Federal Constitution. The recognition and the use of contemporary hermeneutics, based on studies of Heidegger and Gadamer, is identified as a correction to this situation, it proves to be the subject no longer a mere observer of the event to be interpreted, but part of the process of understanding itself. Then comes analysis of the importance of neoconstitutionalism that only served to undermine the exegetical positivism, and could not overcome the discretion (im) posed by modern positivism, trampled on the theories of Hart and Kelsen. This movement encouraged the use of pamprincípios, confusing values with principles, and normativity of legal texts with personal will of the interpreter. In overcoming this culture (anti) hermeneutics, a theory of judicial decision must be (re) presented, with strong bases in hermeneutic philosophy and the recognition of a fundamental right to constitutionally adequate judicial decision, as advocated Lênio Streck in some of his works. Therefore we propose a hermeneutical script as a tool to inhibit arbitrary solutions based on Brazilian law, signed by five criteria to be followed in the wake of a theory of judicial decision defended by Streck, in the process of law enforcement, seeking to link the interpret the Constitution, the law and the facts presented by means of due process.

L’alinéa 1er de l’article 2 de l’AUA consacre l’aptitude des personnes morales de droit public à compromettre. À ce titre, elles peuvent être parties à l’arbitrage au même titre que les personnes privées. Aussi, l’alinéa 2 du même article exclut le recours au droit interne pour contester la validité de la convention d’arbitrage ou la capacité de compromettre. À partir d’une analyse téléologique de cet alinéa, il apparaît que le législateur OHADA exclut de l’arbitrage impliquant les personnes publiques l’exercice des prérogatives étatiques. Mais il apparaît que les personnes publiques continuent d’exercer de jure ou de facto certaines prérogatives dérogeant au Droit commun de l’arbitrage. Cela amène à penser que le législateur n’a pas réussi à concilier l’arbitrage avec les prérogatives exorbitantes des parties publiques. Il se pose alors la question de la conciliation de l’arbitrage avec le statut exorbitant des personnes publiques. Il résulte de l’analyse que les privilèges des personnes publiques sont manifestement irréconciliables avec les exigences de l’arbitrage. Les contradictions sont générées par l’insuffisance du cadre juridique avec des effets mettant à mal l’arbitrage. Mais il est possible de les concilier par une réduction encadrée des privilèges exorbitants des parties publiques. Il est question de l’aménagement d’un régime spécifique à l’arbitrage impliquant les personnes publiques fondé sur l’équilibre des pouvoirs des parties à l’arbitrage. À cette fin, il faut réorienter le fondement de l’arbitrage vers les valeurs du procès équitable. De fait, les personnes publiques peuvent contractuellement renoncer à leurs privilèges ou affecter un bien en garantie à l’exécution de la sentence arbitrale. / Paragraph 1 of Article 2 of the AAU enshrines the capacity of legal persons governed by public law to compromise. As such, they may be parties to arbitration on the same basis as private persons. Paragraph 2 of the same article thus excludes recourse to domestic law to challenge the validity of the arbitration agreement or the capacity to compromise. On the basis of a teleological analysis of this paragraph, it appears that the OHBLA legislator excludes from the arbitration involving public entities the exercise of State prerogatives. Two arguments support this interpretation. On the one hand, the objectives of legal and judicial security are incompatible with any derogation from the requirements of arbitration. On the other hand, the prerogatives of national public authorities are defined by national laws. By prohibiting recourse to domestic law, the legislature implicitly prohibits the opposition of derogatory privileges to the common law of arbitration.But it appears that public persons continue to exercise de jure or de facto certain prerogatives derogating from common arbitration. This suggests that the legislature has failed to reconcile arbitration with the exorbitant prerogatives of the public parties. The question then arises of the conciliation of arbitration with the status of parties to exorbitants under common law.It follows from the analysis that the legislature has ensured access to arbitration to public entities. But his indifference to the privileges they enjoyed made the system of public participation in arbitration an unfinished business. This regime is manifestly characterized by various contradictions. These are generated by the inadequate legal framework of subjective arbitrability of public persons. Thus, the effects of these contradictions make it possible to measure the extent of the inadequacy of privileges to the standards of arbitration. But it is possible to reconcile the requirements of arbitration with the specifics of public parts. The balance between the two institutions will have to be realized by a framed reduction of the exorbitant privileges of the public parts. To this end, the basis of arbitration must be revised: moving from the autonomy of the will to the values of a fair trial. Consequently, the privatization of these prerogatives can be envisaged by different contractual mechanisms.

Text in Afrikaans / Adolessensie is die ontwikkelings- en oorgangsperiode tussen kindertyd en volwassenheid. Alhoewel adolessensie 'n bepaalde konflikkarakter het, kan dit nie kategories as 'n storm-en-drang probleemstadium tipeer word nie. Adolessensie is 'n positiewe stadium wat gekenmerk word deur groei en nuwe uitdagings. Adolessensie word gekenmerk deur ingrypende veranderinge met betrekking tot die terreine van die fisiologies-somatiese, kogni ti ewe, emosionele, identiteit, sosiale, morele en religieuse. 'n Multidimensionele perspektief is dus n vereiste met die oog op n verstaan en definiering van adolessensie. Om hierdie rede kan adolessensie vanuit 'n verskeidenheid van teoriee beskryf word. Hierdie biologiese, psigoanali tiese, psigososiale, antropologiese en ekologies-kontekstuele teoriee gee egter geen aandag aan 'n teologiese orientasie nie. Verder bied nie een van hierdie teoriee 'n perspektief wat die ontwikkelingsterreine tot 'n eenheid integreer nie. Die gevolg is dat daar nie 'n kernstruktuur is wat die verskillende ontwikkelingsveranderinge en ontwikkelingstake kan orden en 'n teologiese betekenis (semantiek) daaraan kan toeken nie. Binne die raamwerk van 'n prakties-teologiese orientasie word 'n Christelike spiritualiteit as teologiese perspektief op adolessensie beskou. Spiritualiteit is die mens se dinamiese respons op die transendente werklikheid. Vanuit 'n Bybelse antropologie word die mens beskou as 'n relasionele wese wat in die teenwoordigheid van God leef (die coram Deo beginsel). Die mens se totale lewe (ook die adolessent se ontwikkelingsveranderinge) word op God betrek. Spiritualiteit as semantiese struktuurkern funksioneer as geestelike lens wat 'n bepaalde fokus op die adolessent se ontwikkeling bied, en wat die verskillende ontwikkelingsprosesse tot 'n geiintegreerde geheel saamtrek. Deur spiritualiteit word adolessensie 'reframe' en as transendentteologiese roepingsterrein beskou. Die adolessent word geroep om die Skriftuurlik-evangeliese beginsels te internaliseer met betrekking tot eie ontwikkelingsprosesse. Die pastorale implikasie is dat die berader die proses waardeur 'n integrasie plaasvind tussen adolessente se spiri tualiteit en hul ontwikkelingsprosesse en probleemhantering, moet fasiliteer. Hierdie dinamika kan optimaal realiseer indien die berader binne die raamwerk van 'n relasie (as ontmoetingsgebeure) orienteer aan 'n epistemologie van deelname. In die beraadproses moet adolessente as verantwoordelike wesens beskou word wat betekenis aan eie ontwikkeling en probleme toeken. Verder moet pastorale beraad ook interdissipliner, ontwikkelingstoepaslik en ekosistemies gerig wees. / Adolescence is the developmental and tccansitional stage between childhood and adulthood. Although adolescence is marked by conflict, it should not be categorised as a problem period. It is a positive stage characterised by growth and challenging new processes. Adolescence is characterised by radical changes in the physiologicalsomatic, cognitive, emotional, identity, social, moral and religious spheres. A multidimensional perspective is therefore a prerequisite for understanding and defining adolescence. Adolescence can thus be described in terms of a wide range of theories. These biological, psychoanalytical, psychosocial, anthropological and ecological-contextual theories devote no attention to a theological orientation. None of the theories can offer an integrating and unifying perspective in regard to the developmental areas. The result is a lack of a centre of structure that has an ordering and theological meaning-qi ving (semantic) function with reference to the variety of developmental changes and tasks. Within the framework of a practical-theological orientation, a Christian spirituality is considered as theological perspective on adolescence. Spirituality is a person's dynamic response to the transcendent reality. A Biblical anthropology compels us to view human beings as relational beings who live in the presence of God (the coram Deo principle). Every aspect of a person's life (the adolescent's developmental changes included!) is implicated in this relationship with God. Spirituality as centre of semantic structure functions as a spiritual lens. It presents us with a particular focus on the development of the adolescent, and it integrates and unifies the developmental processes. By means of spirituality, adolescence is reframed and viewed as a transcendenttheological vocation. The adolescent is called to internalise the Biblicalevangelical principles with reference to his/her developmental processes. The pastoral implication is that the counsellor should facilitate the process through which adolescents integrate their spirituality with their development and management of problems. This dynamics can best be achieved within the framework of a relationship (personal encounter) in which the counsellor functions on the basis of an epistemology of participation. In the counselling process adolescents must be seen as responsible beings who can contribute meaning to their development and problems. Pastoral counselling should also be an interdisciplinary, developmentally appropriate and ecosystemic process. / Philosophy, Practical and Systematic Theology / D. Th. (Practical Theology)

Este trabalho diz respeito às três seguintes questões gerais (e que possuem certas inter-relações): (i) Qual seria o lugar do comportamento em uma análise plausível das categorias psicológicas ordinárias (tais como as emoções, os humores, as chamadas atitudes proposicionais, dentre outras)? (ii) O que é comportamento, isto é, quais são as condições que delimitam o que conta e o que não conta como tal? (iii) Seria ou não valiosa a adoção de conceitos psicológicos ordinários em análise do comportamento? Com respeito à questão (i), eu procuro: (i.1) clarificar o leque de categorias exatamente envolvidas nela, por meio da elaboração de uma taxonomia relativamente neutra dessas categorias; e (i.2) formular e apoiar uma forma de perspectiva comportamental como resposta, com base em algumas abordagens comportamentais anteriores, dentre outras. Com respeito à questão (ii), procuro: (ii.1) clarificar a noção de comportamento, elucidando suas diferentes acepções e, em especial, as fronteiras que delimitam o que conta como comportamento em uma acepção aqui relevante dela (a saber, comportamento como ocorrência de uma ação ou reação de um organismo), por meio de análise conceitual; e (ii.2) apontar dificuldades (conceituais) em várias definições de comportamento (naquela acepção específica) encontradas na literatura científica e filosófica. Com respeito à questão (iii), procuro: (iii.1) apresentar uma reconstituição semiformal de argumentos de Skinner (behaviorismo radical), Rachlin (behaviorismo teleológico) e Foxall (behaviorismo intencional) sobre ela, com base no modelo de solução de problemas de Laudan sobre a estrutura e a dinâmica de teorias; e (iii.2) oferecer um breve balanço crítico dessas três perspectivas nesse tocante, com base na abordagem que sugiro como resposta a (i). / This work deals with the following three (to some extent interrelated) questions: (i) What is the place of behavior in a plausible analysis of ordinary psychological categories (such as emotions, moods, so-called propositional attitudes, and so on)? (ii) What is behavior, that is, what are the conditions that distinguish behaviors from non-behaviors? (iii) Would it be useful enough to embrace ordinary psychological concepts in behavior analysis? Concerning question (i), I attempt (i.1) to clarify the range of categories pertaining thereto, by providing a relatively neutral taxonomy of these categories; and (i.2) to put forward and support a particular form of behavioral approach as an answer, by drawing upon some previous behavioral approaches, among others. Concerning question (ii), I attempt (ii.1) to clarify the concept of behavior, by distinguishing different senses thereof and elucidating, in particular, the boundaries of behavior qua occurrence of an organism\'s action or reaction; and (ii.2) to identify (conceptual) difficulties with some definitions of behavior (in that particular sense of the concept) found in the scientific and philosophical literature. Finally, concerning question (iii), I endeavor (iii.1) to present a semiformal reconstruction of arguments supported by Skinner (radical behaviorism), Rachlin (teleological behaviorism), and Foxall (intentional behaviorism), by taking advantage of Laudan\'s problem-solving model of the dynamic and structure of theories; and, based upon the approach outlined as an answer to (i), (iii.2) to provide a brief critical assessment of these three perspectives in this regard.

The main aim of this research is to relate the theory of ISD discussed in Hirschheim’s and Klein’s article ”Four Paradigms of Information Systems Development” (ISD) to Churchman’s theory of ISD discussed in his book ”The Design of Inquiring Systems”. It has been important to relate those two assumptions of ISD in order to enhance both of them and to get a more explicit understanding of ISD. The main hypothesis in this research has been that it is possible to relate them to each other and to clarify and enhance them since they are both based on philosophical assumptions of knowledge generation i.e. epistemology. Epistemological and ontological aspects of knowledge generation and nature of societies are very important for understanding of IS since knowledge transfer is more and more common because of ICT development. The synthesis of those two well-known approaches to ISD is the main contribution of this research master thesis. The other contributions are the solution for double-loop learning through multi-agent system development and the solution for developing sustainable network societies through peer-to-peer networking combined with centralised networking functioning as a library. I also have given an explicit explanation of the differences between monism (holism) and pluralism, in this case regarding to Leibniz’s and Locke’s philosophical views. Singerian epistemology has been generated from his explanation of insufficiency of either rationalist or interpretative approaches for explanation of natural laws and this is also one of my contributions in this research. I also recommended a complementary use of the rationalist, empirical and interpretative research methodologies for research in theoretical, experimental, applied and social science fields. It has been also examined which methodologies are predominating at universities offering degrees in social informatics and it has appeared that on the most of universities offering degree in social informatics, proper research methodologies for studying societies are used what had been expected.