Si le bon sens est fréquemment invoqué au cœur des préoccupations organisationnelles, il n’existe pas de théorie du bon sens en sciences de gestion. Nous avons, grâce aux travaux de Bourdieu (1980), exploré le bon sens comme un concept dyadique, comprenant deux dimensions, le sens commun et le sens pratique. Diverses perspectives dépendant de l’importance relative qui est accordée à chacune de ses deux dimensions, montrent que le bon sens est multiple. Il est une dynamique qui articule ensemble le sens commun, attaché au jugement, et le sens pratique, attaché à la réflexivité. Afin de comprendre les mécanismes fondamentaux du bon sens dans l’organisation, nous avons conduit une étude en trois phases, inductive, longitudinale, d’un cas paradigmatique.La dynamique du bon sens dans l’organisation résulte de la combinaison et de l’interaction entre la constitution du jugement et la culture de la réflexivité. Nos travaux montrent que le bon sens repose sur une l’alternance entre différents états, ouvert, fermé, en cours d’ouverture et en cours de fermeture, favorisant ainsi une « respiration » entre la constitution d’un jugement avec une culture de la réflexivité. Le bon sens peut être pleinement un outil de gestion, à condition d’être prévu et reconnu, pour une vie organisationnelle qui n’est jamais totalement accomplie. / While common sense is frequently cited as a core organizational concern, there is no common-sense theory in management science. Thanks to the work of Bourdieu (1980), we have explored common sense as a dyadic concept, comprising two dimensions, common sense and practical sense. Various perspectives depending on the relative importance given to each of its two dimensions show that common sense is multiple. It is a dynamic which articulates together common sense, attached to judgment, and practical sense, attached to reflexivity.To understand the fundamental mechanisms of common sense in organization, we conducted a three-phase, inductive, longitudinal study of a paradigmatic case.The dynamics of common sense in organization results from the combination and interaction between the constitution of judgment and the culture of reflexivity. Our work shows that common sense is based on an alternation between different states, open, closed, opening and closing, thus promoting a "breathing" between the constitution of a judgment and a culture of reflexivity. Common sense can be fully a management tool, provided it is planned and recognized, for an organizational life that is never fully accomplished.

Nosso objetivo é analisar as bases naturalísticas da teoria da investigação de John Dewey. Primeiramente apresentamos os fundamentos biológicos de sua teoria lógica da investigação. Com efeito, em sua Lógica Teoria da Investigação, uma de suas mais importantes obras, o naturalismo do filósofo defende a continuidade entre operações investigadoras e operações e funções biológicas, sendo que estas preparariam o caminho para aquelas. Em seguida, a exposição das bases culturais da teoria evidencia o importante papel da linguagem na investigação, mostrando que há uma transformação gradual da conduta puramente orgânica em conduta inteligente. Em nossa pesquisa, analisa-se ainda a relação de continuidade vista por Dewey entre senso comum e ciência, e também o padrão comum, por ele estabelecido, de toda investigação humana. / Our goal is to analyze the bases of naturalistic theory of inquiry of John Dewey. First we present the biological foundations of his logical theory of inquiry. Indeed, in his Logic - Theory of Inquiry, one of his most important works, the naturalism of the philosopher argues for continuity between operations researchers and operations and biological functions, and these prepare the way for them. Then, the exposure of the cultural foundations of the theory highlights the important role of language in research, showing that there is a gradual transformation of the conduct purely organic in conduct intelligent. In our research, we analyze further the relationship of continuity seen by Dewey between common sense and science, and also the common standard, established by it, to all human inquiry.

A presente pesquisa propõe um estudo de uma trajetória de Produção Partilhada do Conhecimento, com foco em relações comunidade-universidade, mais especificamente em duas comunidades indígenas brasileiras, onde foram desenvolvidos trabalhos de campo: Aldeia Sangradouro (Tsö\'rehipãri), da etnia xavante, Aldeia Fontoura (Btõiry), da etnia karajá, além da Escola de Comunicações e Artes (ECA) da Universidade de São Paulo (USP). Durante a pesquisa nessas comunidades, foram realizados produtos e registros audiovisuais, com dois interlocutores locais, Divino Tserewahú, entre os xavantes, e Juanahu Iny, entre os karajás, assim como a participação dos mesmos em atividades no contexto acadêmico. Os diários de partilha trazem fotos dos diversos autores que participaram dos percursos e os relatos etnográficos das atividades com as distintas comunidades. Para a contextualização e problematização do processo de realização, partir-se-á dos conceitos de Produção Partilhada do Conhecimento, Cotidiano, Senso Comum e Hipermídia como aportes teóricos aptos à investigação de novas possibilidades de produção de conhecimento em Comunicação Digital. / This research proposes a study of one trajectory of Shared Production of Knowledge, focusing on community-university relations, specifically in two Brazilian indigenous communities, which were developed fieldwork: Sangradouro village (Tsö\'rehipãri), ethnicity Xavante, Fontoura village (Btõiry), ethnicity Karaja, and the School of Communication and Arts (ECA) at the University of São Paulo (USP). During the research in these communities were made products and audiovisual recordings, with two local interlocutors, Divino Tserewahú among the Xavante, and Juanahu Iny among Karajá, as well as their participation in activities in the academic context. The daily of sharing brings photos from the various authors who participated of the routes and the ethnographic narration of the activities with the different communities. For contextualize and problematize the process of realization, we bring the concepts of Production Sharing Knowledge, Quotidian, Common Sense and Hypermedia as a theoretical framework suitable for investigating new possibilities of knowledge production in Digital Communication.

Magister Commercii - MCom / In South Africa today those who lead sport are facing increasing scrutiny which has inevitably resulted in questioning governance practices. The transition of many sports from predominantly volunteer administered organizations anchored in an amateur ethos, to professionally managed entities catering to a more sophisticated market place has created unique challenges for the governance of sport sponsorship. This evolution gives rise to possible conceptual linkage between sport sponsorship and corporate governance or none thereof. This study focuses on the ABSA-Premier Soccer League (PSL) sponsorship transaction as a case study to explore this linkage. The research is aimed at finding the nexus between sport sponsorship and corporate governance principles, namely accountability and transparency in the conclusion of this transaction. The research consists of four phases; literature review which provides a detailed analysis of all primary and secondary material available on this topic. The second phase is a qualitative case study research methodology which comprises of in-depth interviews with targeted stakeholders. The third part presents the research findings and discussion section, and lastly the way forward through reflections and recommendations including highlighting potential future research areas. This work is timely when there has been generally a heightened evolution in sport sponsorship and its focus was to explore the nexus and compliance to the founding principles of the organizations (laws of governance). Factually, good corporate governance aims at ensuring a higher degree of transparency in an organization by encouraging full disclosure of transactions in the company accounts as well as accountability. Academics have been exploring the notion of sports sponsorship and corporate governance with much of the debates grounded on understanding its commercial value. The focus for this study is on the conceptual nexus or non-thereof, between sponsorship and corporate governance. Information was collected through in-depth and experience interviews, documented reviews and analysis (such as the review and analysis of the constitution of the South Africa football Association, PSL, financial/banking sector policy regulations, South African Sports Act, corporate governance reports, annual reports, scholarly journals, academic books, conference papers and Parliamentary Monitoring Group documents etc. to mention but a few. / South Africa

The thesis describes an investigation of the feasibility of resolving anaphors in natural language texts by means of a "shallow processing" approach which exploits knowledge of syntax, semantics and local focussing as heavily as possible; it does not rely on the presence of large amounts of world or domain knowledge, which are notoriously hard to process accurately. The ideas reported are implemented in a program called SPAR (Shallow Processing Anaphor Resolver), which resolves anaphoric and other linguistic ambiguities in simple English stories and generates sentence-by-sentence paraphrases that show what interpretations have been selected. Input to SPAR takes the form of semantic structures for single sentences constructed by Boguraev's English analyser. These structures are integrated into a network-style text representation as processing proceeds. To achieve anaphor resolution, SPAR combines and develops several existing techniques, most notably Sidner's theory of local focussing and Wilks' "preference semantics" theory of semantics and common sense inference. Consideration of the need to resolve several anaphors in the same sentence results in Sidner's framework being modified and extended to allow focus-based processing to interact more flexibly with processing based on other types of knowledge. Wilks' treatment of common sense inference is extended to incorporate a wider range of types of inference without jeopardizing its uniformity and simplicity. Further, his primitive-based formalism for word sense meanings is developed in the interests of economy, accuracy and ease of use. Although SPAR is geared mainly towards resolving anaphors, the design of the system allows many non-anaphoric (lexical and structural) ambiguities that cannot be resolved during sentence analysis to be resolved as a by-product of anaphor resolution.

[pt] Anatomia do Cômico é uma investigação filosófica acerca daquela experiência que nos é tão familiar, ao mesmo tempo em que nos é tão misteriosa, que é a percepção de algo cômico, algo que nos faz rir. Tendo como posição prévia o postulado de que não é possível formular uma definição conceitual exaustiva do cômico, buscou-se, ao invés disso, delimitar o seu horizonte em quatro aspectos possíveis, a saber: o moral, o retórico, o melancólico e o grotesco. Para tanto, partiu-se de uma análise dos corpora platônico e aristotélico, onde se investiga o modo como o cômico, a comédia e o riso foram tematizados nas obras destes autores, e de que maneira o problema do cômico dialoga com outras questões e se insere na organização de seus pensamentos. Ver-se-á, a partir dessas análises e das profundas intuições desses filósofos, que tanto a noção de senso comum, tal como elaborada nesta tese, quanto a estranha condição ontológica do ser humano, que vacila entre o espiritual e a animalidade, são as peças-chave para se pensar os diversos aspectos do cômico supramencionados. / [en] Anatomy of the Comic is a philosophical investigation concerning that experience that is so familiar to us, at the same time that is so mysterious, which is the perception of something comical, something that makes us laugh. Having as a preliminary position the postulate that it is not possible to formulate an exhaustive conceptual definition of the comic, it was sought, instead, to delimit its horizon in four possible aspects, namely: the moral, the rhetorical, the melancholic, and the grotesque. To this end, we started from an analysis of the Platonic and Aristotelian corpora, where we investigate how the comic, comedy and laughter were thematized in the works of these authors, and in what way the comic, as a problem, dialogues with other questions and is inserted in the organization of their thoughts. It will be seen, from these analyses and from the profound intuitions of these philosophers, that both the notion of common sense, as elaborated in this thesis, and the strange ontological condition of the human being, which vacillates between spirituality and animality, are the key elements to think about the various aspects of the comic mentioned above.

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This work examines British inquiry into the human mind in the early nineteenth century using a multivalent structural analysis of ideas and practices within traditions established by Hume, Hartley, and Reid. While these traditions were propagated into the nineteenth century by such figures as Thomas Brown, James Mill, Sir William Hamilton, and Alexander Bain, this later period has received a dearth of attention in the history of psychology, the history of philosophy, and the history of ideas in general. This conspicuous lacuna forms the basis for two simple questions: What was the situated significance of work on the human mind in nineteenth century Britain? What was it supposed to accomplish, or be about? In particular, I focus on the differentiation of science from philosophy as a particular kind of non-science, investigating a set of existing formulations of the respective characters of the two. Using this historiographic survey as a springboard, I establish an analytical apparatus based upon four structural dimensions that I term conceptual, expository, iconic, and genealogical. Taken together, these four elements form an historical problematic, a set of persistent features and issues that structured work on mental subjects. With respect to conceptual structure, I propose a set of a dozen persistently central, but fluid, concept clusters involved in the study of mind. Regarding texts themselves, I situate my subject in terms of specific audience groups, patterns of expository development, and topical scope. I also examine the limiting influence of authorial and editorial practices on the appearance of the conceptual systems these texts convey. Iconic structural patterns focus even more closely on textual content, demonstrating shifts in the density, nature, and extent of citation within the intellectual community. These four dimensions interact significantly, reflecting the complex character of an active community of intellectual discussion. Having established this analytical space, I return to the basic terminological distinction between science and philosophy to investigate what was at stake in distinguishing these two fields in the nineteenth century. The dichotomy was far from definitive: British mental inquiry from the time of Hume's Treatise to that of Bain's first two major works never established a firm division of science from philosophy, but the evidence suggests several directions of tension along which this split would subsequently emerge. As demonstrated by evidence from the first volume of the journal, Mind, founded by Bain in 1876, discussions among students of the human mind in the nineteenth century established a position for mental philosophy itself as arbiter of the new science-philosophy dipole. In this light, the establishment of Mind can be viewed as the creation of a boundary-object that itself constituted this distinction in psychological terms. / Ph. D.

Det här är en vetenskaplig essä som är skriven med utgångspunkt i ett självupplevt dilemma. När jag skrivit denna essä har jag gjort det med syfte att, via reflektion och litteraturstudier, få förståelse för varför jag handlat som jag gjort och för att få nya perspektiv på hur jag kan agera när jag hamnar i nya dilemman. Det vet jag med säkerhet att jag kommer att göra, då jag som lärare arbetar med människor. I min essä har jag också undersökt om det lågaffektiva bemötandet är en etiskt riktig metod och om arbetssättet stämmer överrens med skolans värdegrund. Jag har som diskussionspartner i detta hermeneutiska arbete bland annat tagit hjälp av filosofer, psykologer och styrdokument för skolans verksamhet. Med dessa och deras olika teorier om etik, moral, förnuft, empati, värdegrund och lågaffektivt bemötande har jag kommit fram till att: med kunskap om valda teorier i kombination med erfarenhet och praktiskkunskap kan du som pedagog göra klokast möjliga val ut ur dilemman. När jag undersökt det lågaffektiva arbetssättet och dess metoder, har jag kommit fram till att om du är väl påläst och därför har förståelse för hur du ska använda dig av metoden är det ett bra arbetssätt ur en pedagogs synvinkel. Är du däremot inte väl påläst kan det ha direkt motsatt effekt. / This is a scientific essay that is written from a self-perceived dilemma. While writing this essay I do it with a purpose and with reflection on literature studies. I´m trying to get an understanding why I acting the way I do and to get a new perspective of how I´m going to act when similar situations occur. Which I know I will when working with children. In my essay, I also examine whether low arousal approach attention is an ethically correct approach and if that way of work matches the school's values. In this hermeneutic work I discuss with philosophers, psychologists, and research into the regulatory documents you relate to when you work in a school. With these and theories about duty ethics, discourse ethics, morality, common sense, empathy, core values and low arousal approach I reach the understanding that: With these theories combined with experience and practical knowledge give you a possibility to make wise decisions in a dilemma. I come to the conclusion that if you are well versed with the low arousal approach method it can be a good method to use from the perspective of a teacher. The effects of the method will become useless if you don’t have the knowledge how to use it.

Much modern moral philosophy has conceived of its interpretative and critical aims in relation to an entity it sometimes terms 'common-sense morality'. The term was influentially used in something like its canonical sense by Henry Sidgwick in his classic work The Methods of Ethics (1874). Sidgwick conceived of common-sense morality as a more-or-less determinate body of current moral opinion, and traced his ('doxastic') conception through Kant back to Aristotle's Nicomachean Ethics and the practice of Plato's Socrates before him. The Introduction to this thesis traces the influence of Sidgwick's conception both on subsequent (mis)understandings of Socratic practice as well as on the practice of moral philosophy in the twentieth century. The first essay offers a challenge to Sidgwick's understanding of Socratic practice. I argue that Socrates' questioning of his interlocutors, far from revealing some determinate body of pre-existing beliefs, is in fact a demonstration of the dynamic and partially indeterminate quality of common-sense morality. The value for the interlocutor of engaging in such conversation with Socrates consisted primarily in its forcing him to adopt what I term a deliberative stance with respect to his own practice and dispositions, asking himself not 'what is it that I believe?' but rather, 'what am I to believe?' This understanding of Socratic practice gives us a way of reconciling the often puzzling combination of conservative and radical elements in Plato's dialogues. The second essay is a discussion of the reception of Sidgwick's conception of ethics in twentieth-century Oxford, a hegemonic centre of Anglophone philosophy. This recent tradition consists both of figures who accepted Sidgwick's picture of moral philosophy's aims and those who rejected it. Of the critics, I am centrally concerned with Bernard Williams, whose life's work, I argue, can be fruitfully understood as the elaboration of a heterodox understanding of Socratic practice, opposed to Sidgwick's. Ethics, on this conception, is a project directed at the emancipation of our moral experience from the many distortions to which it is vulnerable. Williams's writings in moral philosophy, disparate and not entirely systematic, are unified by these emancipatory aims, aims they share with strains of psychoanalysis except in that they do not scorn philosophical argument as a tool of emancipation: in this respect among others, I claim, they are fundamentally Socratic.