The aim of the study was to analyse and to evaluate ethical climate in Kaunas Sanciai outpatient clinic. Tasks – to evaluate ethical climate in Kaunas Sanciai outpatient clinic; to determine and evaluate ethical climate relationship between varies workers group depending from age, education, work expierence; to identify mostly occurred ethical disturbances in Kaunas Sanciai outpatient clinic. Methods. Investigative were workers (n=237) of Kaunas Sanciai outpatient clinic, interviewed in October-November 2005. The data analysis was performed in 233 (98.3%) persons, using MS Excel and EpiInfo 6.0 statistical programme packages. Results. The major part of Kaunas Sanciai outpatient clinic workers the ethical climate evaluate positive: 77.3% respondents answer, that in the outpatient clinic predominant confidence and honor ambience, 91.9% of persons answer, that each workers committed for own decisions, 73.0% of respondents answer, that predominant friendliness, 67.8% of workers aggreed with affirmation, that the directors of outpatient clinic promote ethical behavior, so the directors are ethical decorum example in 85.5% of persons. Majority (81.1%) respondents answer, that in the outpatient clinic necessary organization members ethical education. Majority of youngest persons and working until one year disagreed with affirmation, that each workers commited for own decision, that in the outpatient clinic predominant friendliness, that organization directors promote workers ethical... [to full text]

Darbe buvo siekiama atskleisti darbuotojų įsipareigojimo, etinio klimato organizacijoje ir transformacinio vadovavimo stiliaus sąsajų ypatumus. Tyrime dalyvavo 208 įvairiose organizacijose dirbantys tiriamieji (71 vyras ir 136 moterys). Įsipareigojimas organizacijai buvo vertinamas R. T. Mowday, R. M. Steers ir L. W. Porter (1979) įsipareigojimo organizacijai klausimynu, vadovavimo stilius - GTL skale (autoriai Carless, Wearing ir Mann, 2000) bei etinis klimatas – Etiniu klimato klausimynu, sudarytu B. Victor ir J. B. Cullen (1987, 1988). Rezultatai parodė, jog vienintelis sociodemografinis veiksnys, kuriuo galima būtų prognozuoti darbuotojų įsipareigojimą organizacijai, yra darbuotojo pareigos. Nustatyta, kad vadovaujantį darbą dirbantys asmenys yra labiau įsipareigoję organizacijai bei savo vadovo stilių suvokia kaip labiau transformacinį nei nevadovaujantį darbą dirbantys darbuotojai. Tyrimo rezultatai neatskleidė kitų individualių sociodemografinių veiksnių (amžiaus, lyties, šeimyninės padėties, darbo stažo) ir organizacinių veiksnių (organizacijos dydžio, organizacijos darbo srities, viešo/ privataus organizacijos sektoriaus) ryšių su įsipareigojimu organizacijai bei suvokiamu transformaciniu vadovavimo stiliumi. Nustatyta, jog organizacijoje, kurioje vyrauja globos etinis klimatas, darbuotojai yra labiau įsipareigoję organizacijai negu organizacijoje, kurioje vyrauja instrumentinis etinis klimatas ar taisyklėmis, įstatymais ir profesiniais kodeksais paremtas etinis... [toliau žr. visą tekstą] / The purpose of the research was to reveal the linkage between the employees’ commitment towards the organization, ethical climate and transformational leadership style. 208 employees from different organizations participated in the research (71 male and 136 female). The organizational commitment was measured by Mowday, Steers and Porter (1979) Organizational Commitment Questionnaire, the transformational leadership style was assessed using GTL scale developed by Carless, Wearing and Mann (2000). Ethical Climate Questionnaire, constructed by Victor and Cullen (1987, 1988) was used to assess ethical climate. The results revealed that the only predictive socio-demographic factor of the organizational commitment was the position of the employee. It was found that leading employees were more committed to their organizations and assessed the style of their leader as more transformational than non-leading employees. The results did not reveal any other socio demographic factors (such as gender, age, marital status, experience) and organizational factors (such as size and type of organization, public/private sector within the organization operates) relationships with organizational commitment and transformational leadership. It was identified that the employees are more committed to the organization containing care ethical climate than to the organization containing instrumental ethical climate or climate based on rules, law and codes. The more employees perceive their leaders as... [to full text]

Thinking of difference in this dissertation is presented by a philosophical reconstruction of the notion of “ontological difference” in the philosophy of Martin Heidegger, and of the notion of ethical difference in the philosophy of Emmanuel Levinas. It is shown that while in Western philosophy even before Heidegger there was research and intellectual developments regarding difference, difference itself was not considered a philosophical problem. It is in Heidegger’s philosophy that one first finds formulated the problem of difference or the philosophical problem of difference as the founding principle of philosophy and Western spirituality itself. Through an analysis of Dasein (“being there”), temporality, and the two different ways of being of entities, as found elaborated in his early work Being and Time, it is shown that the notion of ontological difference is first of all the perspective of thinking from which Heidegger raises the question of the meaning of being. Further, by discussing other fundamental problems of philosophy, such as those which arise with the concepts of time, truth, ground, and identity, it is shown how in Heidegger’s philosophy the problem of ontological difference is formulated. The latter problem opens the possibility of rethinking the essence of metaphysical thinking, which is seen by Heidegger as a forgetfulness of being and difference. The dissertation shows that there is an ambiguity in Heidegger’s conception of ontological difference:... [to full text] / Disertacijoje skirties mąstymas pristatomas rekonstruojant ontologinio skirtumo plėtotę Heideggerio filosofijoje bei etinio skirtumo plėtotę Levino filosofijoje. Parodoma, kad nors Vakarų filosofijoje iki Heideggerio ir brėžiami bei svarstomi įvairūs „skirtumai“, filosofine problema skirtumas čia taip ir netampa. Tuo tarpu Heideggerio filosofijoje suformuluojama filosofinė skirties, kaip steigiančio principo, problema. Atliekant štai-būties, laikiškumo, esinių skirtingo buvimo būdų analizę parodoma, kad ontologinis skirtumas visų pirma yra mąstymo perspektyva iš kurios Heideggeris kelia būties prasmės klausimą. Aptariant kitas fundamentalias filosofijos problemas – laiko, tiesos, pagrindo, tapatybės, atskleidžiama, kaip Heideggerio filosofijoje suformuluojama ontologinio skirtumo problema. Tai atveria galimybę permąstyti metafizinio mąstymo esmę, kuri Heideggerio pamatoma kaip būties, o drauge ir kaip skirtumo užmarštis. Ontologinio skirtumo dviprasmiškumas atskleidžiamas parodant ontologinį skirtumą kaip pačią metafizikos prielaidą bei numatant metafizikos įveikos galimybę. Pereinant prie Levino skirties sampratos analizės, parodoma, kad skirties mąstymas yra, viena vertus, tai kas jungia šiuos du mąstytojus, antra vertus, tai kas juos labiausiai ir atskiria. Disertacijoje analizuojama, kuria prasme ontologinis skirtumas yra Levino skirties mąstymo išeities taškas bei atskleidžiama, kaip performuluojama skirties problema. Būties ir esinio skirtumo radikalizavimas ir... [toliau žr. visą tekstą]

Disertacijoje skirties mąstymas pristatomas rekonstruojant ontologinio skirtumo plėtotę Heideggerio filosofijoje bei etinio skirtumo plėtotę Levino filosofijoje. Parodoma, kad nors Vakarų filosofijoje iki Heideggerio ir brėžiami bei svarstomi įvairūs „skirtumai“, filosofine problema skirtumas čia taip ir netampa. Tuo tarpu Heideggerio filosofijoje suformuluojama filosofinė skirties, kaip steigiančio principo, problema. Atliekant štai-būties, laikiškumo, esinių skirtingo buvimo būdų analizę parodoma, kad ontologinis skirtumas visų pirma yra mąstymo perspektyva iš kurios Heideggeris kelia būties prasmės klausimą. Aptariant kitas fundamentalias filosofijos problemas – laiko, tiesos, pagrindo, tapatybės, atskleidžiama, kaip Heideggerio filosofijoje suformuluojama ontologinio skirtumo problema. Tai atveria galimybę permąstyti metafizinio mąstymo esmę, kuri Heideggerio pamatoma kaip būties, o drauge ir kaip skirtumo užmarštis. Ontologinio skirtumo dviprasmiškumas atskleidžiamas parodant ontologinį skirtumą kaip pačią metafizikos prielaidą bei numatant metafizikos įveikos galimybę. Pereinant prie Levino skirties sampratos analizės, parodoma, kad skirties mąstymas yra, viena vertus, tai kas jungia šiuos du mąstytojus, antra vertus, tai kas juos labiausiai ir atskiria. Disertacijoje analizuojama, kuria prasme ontologinis skirtumas yra Levino skirties mąstymo išeities taškas bei atskleidžiama, kaip performuluojama skirties problema. Būties ir esinio skirtumo radikalizavimas ir... [toliau žr. visą tekstą] / Thinking of difference in this dissertation is presented by a philosophical reconstruction of the notion of “ontological difference” in the philosophy of Martin Heidegger, and of the notion of ethical difference in the philosophy of Emmanuel Levinas. It is shown that while in Western philosophy even before Heidegger there was research and intellectual developments regarding difference, difference itself was not considered a philosophical problem. It is in Heidegger’s philosophy that one first finds formulated the problem of difference or the philosophical problem of difference as the founding principle of philosophy and Western spirituality itself. Through an analysis of Dasein (“being there”), temporality, and the two different ways of being of entities, as found elaborated in his early work Being and Time, it is shown that the notion of ontological difference is first of all the perspective of thinking from which Heidegger raises the question of the meaning of being. Further, by discussing other fundamental problems of philosophy, such as those which arise with the concepts of time, truth, ground, and identity, it is shown how in Heidegger’s philosophy the problem of ontological difference is formulated. The latter problem opens the possibility of rethinking the essence of metaphysical thinking, which is seen by Heidegger as a forgetfulness of being and difference. The dissertation shows that there is an ambiguity in Heidegger’s conception of ontological difference:... [to full text]