網際網路蓬勃發展，使得全球創新種子不斷地萌芽，個人或公司可以運用自身的知識能力，透過網際網路，將創新成果呈現在大眾的面前，創造出極高的創新價值。進一步分析網際網路創新的產生，會發現網路上任何創意都必須透過網路技術來加以實現，因此本研究探討組織如何整合技術合創意，結合不同專業的知識，產生創新價值。 本研究從知識管理的理論基礎出發，以台灣兩大搜尋引擎蕃薯藤、奇摩推薦網站以及專業評估選網站”人間煙火”評選的中文推薦網站為研究對象，挑選出台灣經營網路事業具代表性的公司，嘗試從成功企業的經營模式中歸納出台灣網路事業的創新類型以及公司在知識整合機制上的作法。研究發現： 一、網站創新類型可分為漸進式創新與跳躍式創新 二、知識特性不同，公司採用之創新類型不同，知識異質度高，網路創新傾向採用跳躍式創新，知識異質地低，網站創新傾向採用漸進式創新。 三、網站創新所需的知識特性不同，公司所採用的知識整合機制不同 3-1 網站企業所需的知識整合機制包括方向／目標、順序／流程、例規、共同語言、多元專業個人、對話／開會，區分為組織機制、介面溝通機制、多元專業個人機制、團隊運作機制四種類型。 3-2 網站創新所需的知識複雜度高，且知識異質度高，組織傾向採用介面溝通機制、多元專業個人機制與團隊運作機制整合不同專業的知識，介面溝通機制複雜度較高。 3-3 網站創新所需的知識複雜度高，且知識異質度低，組織傾向採用多元專業個人機制與組織機制整合不同專業的知識。 3-4 網站創新所需的知識複雜度低，且知識異質度高，組織傾向採用團隊運作機制與組織機制整合不同專業的知識。 3-5 網站創新所需的知識複雜度低，且知識異質度低，組織傾向採用多元專業個人機制與介面溝通機制整合不同專業的知識，介面溝通機制複雜度較低。 / The relationship between knowledge integration and innovation on the World Wide Web -By Ruo-Jun WUAdvisor: Dr. Se-Hwa WuKeywords: Internet innovation, knowledge heterology, Knowledge integration , mechanisms of knowledge integration 1. Background Internet industry grows rapidly. According the Internet report of Mogan Stanley company, new businesses that are created by or for Internet marketplace will grow very rapidly, at an estimated CAGR of 38% from now until ths year 2000. One of the important factor in the Internet's on-going growth is that there are many original innovations in the Internet. One person or a small company can create high innovative value by their own knowledge through the World Wide Web. Innovation becomes an important ubject i2. Purpose According to the research background ,the research objective of this study are four points: (1) To find the innovation on the World Wide Web and the categorization of innovation on the World Wide Web.(2) To explore the characteristic of knowledge with the innovation on the World Wide Web. (3) To explore the relationship between the characteristic of knowledge and categorization of innovation. (4) To explore the relationship between the characteristic of knowledge and the mechanism of integration knowledge?3. Conceptual FrameworkThe literature on organization knowledge and learning has explored the role of organizations in the acquisition, processing, storage, and application of knowledge(Argyris and Schon 1978,Levitt and March 1988,Ribertwon and Swan and Newell 1996). Demsetz(1991) proposes that efficiency in the acquisition of knowledge requires that individuals specialize in specific areas of knowledge, while the application of knowledge to produce goods and services requires the bringing together of many areas of specialized kGrant's(1996) observations of mechanism of integrating knowledge imply that the difference of knowledge characteristic will influence the method of knowledge management and Lyles and Zander(1992) propose the structure of organization knowledge would play an important role in searching the strategic opportunity. Based on the literature review in the preview paragraph, this study proposes the following framework (shown in figure 1), which is made up of two dimensions: knowledge heterology and knowledge complexity as the variables and in order to discussing the company how to integrate different individual's knowledge and to produce innovation on the World Wide Web. 4. MethodologyThe data were collected through research in both primary and secondary sources. Primary data were then collected about the web site project by contacting directly one of the members of web site team and requesting an interview. Search engine is considered the representative product in the Internet and so six project was picked through the recommendation of search engine to show the operation of successful companies on the World Wide Web5. Conclusion(1) The categorization of innovation in Internet industry included incremental innovation and radical innovation. (2) Organizations are more likely to adopt incremental innovation when the degree of knowledge heterology is low and adopt radical innovation when the degree of knowledge heterology is high. (3) Organization will take different mechanism to integrate knowledge when the characteristic of knowledge with Web innovation is different. 3.1 Organizations take "Rules and Directives, Routines, Sequencing, problem solving, dialogue/meeting, multiskilled individual " as the mechanism of integrating knowledge. These mechanisms can be categorized by four mechanism patterns-Organization mechanism, Team mechanism, Individual mechanism and Communication mechanism. 3.2 Organizations will take Team mechanism, Individual mechanism and Communication mechanism, when the degree of knowledge complexity is high and the degree of knowledge heterology is high. The degree of common language is more complex. 3.3 Organizations will take Organization mechanism and Team mechanism, when the degree of knowledge complexity is low and the degree of knowledge heterology is high. 3.4 Organizations will take Organization mechanism and ndividual mechanism, when the degree of knowledge omplexity is high and the degree of knowledge heterology is low. 3.5 Organizations will take Individual mechanism and Communication mechanism, when the degree of knowledge complexity is low and the degree of knowledge heterology is low. The degree of common language is less complex.

Made available in DSpace on 2016-08-03T12:19:16Z (GMT). No. of bitstreams: 1 Christian Brially.pdf: 3923359 bytes, checksum: 6f9e691387fd0d3e247bb9e9ecabdf91 (MD5) Previous issue date: 2012-10-19 / Coordenação de Aperfeiçoamento de Pessoal de Nível Superior / The inauguration of a human eye the tupinamba Indian, here's what we found in Jean de Léry (1534-1611), a Huguenot theologian and missionary who brings in Brazilian lands in the sixteenth century with the purpose of assisting in the establishment of a French colony and preach the gospel, so that the French were here, as the Indians. The traveler in his History of a Voyage made to the Land of Brazil, otherwise called America presents a human gaze of the Other that, moreover, it also presents itself as an opportunity to understand the same. The reasons that build this perspective is analyzed in this work, from concept heterology proposed by Michel de Certeau. Our thesis states that this hermeneutics of the Other in Jean de Léry is determined by the system of Calvinist theological thought. The circularity of hermeneutics French traveler is subject to Scripture, her part, she returns. The heterology proposed by Jean de Léry constitutes a science Other built from the Calvinist theological system of thought. / A inauguração de um olhar humano do índio tupinambá, eis o que encontramos em Jean de Léry (1534-1611), um teólogo e missionário huguenote que aporta em terras brasileiras no século XVI com o propósito de auxiliar na implantação de uma colônia francesa e de pregar o evangelho, tanto aos franceses que aqui estavam, quanto aos índios tupinambás. O viajante em sua obra História de uma Viagem feita à Terra do Brasil, também chamada América apresenta um olhar humano do Outro que, além disto, também se apresenta como uma possibilidade de compreensão do mesmo. Os motivos que constroem esta perspectiva é o que analisamos neste trabalho, a partir do conceito de heterologia proposto por Michel de Certeau. Nossa tese afirma que esta hermenêutica do Outro em Jean de Léry é determinada pelo sistema de pensamento teológico calvinista. A circularidade hermenêutica do viajante francês está condicionada a Escritura Sagrada, dela parte, a ela retorna. A heterologia proposta por Jean de Léry se constitui em uma ciência do Outro construída a partir do sistema de pensamento teológico calvinista.

<p>In accordance with the heterological tradition, this study emphasises the determining effect of theoretical assumptions on our conceptualizations of the past. This study scrutinises how classical archaeologists and ancient historians have conceptualized ethnic groups, in particular the Messenians.</p><p>Ethnic groups have traditionally been regarded as static with clear-cut boundaries. Each group has also been attributed with certain essential characteristics. According to this view, the Messenian ethnic identity was preserved during the period of Spartan occupation. This view is facilitated by a passive perspective, which regards evidence as reflections of reality and emphasises continuity. This culture historical perspective, which gives precedence to literary evidence and reduces archaeology to a handmaiden of history, has prevailed in classics from the 19th century until today. It can be juxtaposed with perspectives, discernable in classics from the 1960s onwards, which maintain that various parts of culture are manipulated in accordance with contemporaneous socio-political needs. These active perspectives — ranging from systems theoretical, functionalistic to processual models — resemble the instrumentalist model in anthropology which regards ethnicity as a dynamic and flexible strategy. Nevertheless, the instrumentalist redefinition of ethnicity did not influence classics until the late 1990s. According to the instrumentalist perspective, the Messenian ethnic identity emerged as a strategy of distinction in opposition to the Spartans. </p><p>Despite the variations, these perspectives can be regarded as part of a dogmatic tradition. Scholars within the dogmatic tradition tend to focus on the evidence and neglect the influence of the scholarly discourse on the conceptualizations of the past. This study, which is influenced by Michel de Certeau’s critique of the dogmatic tradition, elaborates on the discursive constraints of classical archaeology and ancient history. </p>

In accordance with the heterological tradition, this study emphasises the determining effect of theoretical assumptions on our conceptualizations of the past. This study scrutinises how classical archaeologists and ancient historians have conceptualized ethnic groups, in particular the Messenians. Ethnic groups have traditionally been regarded as static with clear-cut boundaries. Each group has also been attributed with certain essential characteristics. According to this view, the Messenian ethnic identity was preserved during the period of Spartan occupation. This view is facilitated by a passive perspective, which regards evidence as reflections of reality and emphasises continuity. This culture historical perspective, which gives precedence to literary evidence and reduces archaeology to a handmaiden of history, has prevailed in classics from the 19th century until today. It can be juxtaposed with perspectives, discernable in classics from the 1960s onwards, which maintain that various parts of culture are manipulated in accordance with contemporaneous socio-political needs. These active perspectives — ranging from systems theoretical, functionalistic to processual models — resemble the instrumentalist model in anthropology which regards ethnicity as a dynamic and flexible strategy. Nevertheless, the instrumentalist redefinition of ethnicity did not influence classics until the late 1990s. According to the instrumentalist perspective, the Messenian ethnic identity emerged as a strategy of distinction in opposition to the Spartans. Despite the variations, these perspectives can be regarded as part of a dogmatic tradition. Scholars within the dogmatic tradition tend to focus on the evidence and neglect the influence of the scholarly discourse on the conceptualizations of the past. This study, which is influenced by Michel de Certeau’s critique of the dogmatic tradition, elaborates on the discursive constraints of classical archaeology and ancient history.

Made available in DSpace on 2016-08-03T12:19:17Z (GMT). No. of bitstreams: 1 GUSTAVO SOLDATI REIS.pdf: 1688322 bytes, checksum: 01b788dc73e229e9b95caffb31683def (MD5) Previous issue date: 2010-09-16 / This thesis is a study regarding the problem of religious syncretism, when it is considered in the dialogue between anthropology and theology. For this purpose, the study employs a hermeneutical exercise of conceptual resignification, based upon various theories about syncretism and their anthropological and theological uses, seeking support in the thought of Michel de Certeau and Paul Tillich for that resignification. Thus, the perspective of Certeau regarding a heterological reflection of culture and the notion of demonic in theology and philosophy of meaning of Tillich provide the basis for the perception of syncretism as a theory of mediation between religion and culture. This means that syncretism operates in a dialectical relation with its named pole, in this thesis, of diacretism , considering the cultural and religious dynamic as an inventive space, a position that manifests ambiguous aspects of the creation of positive meanings (experience of syncretistic approximation) and the creation of distorted meanings (experience of diacretistic fragmentation), the essence of the relation with the sacred, lived culturally. The culture, understood as space for the living of the religious, expresses itself in a profound relation between tactics and strategies, denoting the ambiguity previously affirmed, when it recognizes that the social actors in interaction, even when marked by proper places strategically established, as places of power, do not inhibit the formation of tactical actions that inventively subvert these same places, offering the rightful cultural dynamic. The thesis analyses, also, as a case study, the implications of this comprehension of syncretism for the interpretation of the religious experience of the Guarani and Kaiowá native indigenous groups, on the indigenous land of Dourados, MS, on the frontier between tradition and translation performed by the indigenous people, based on the Presbyterian Indigenous Church Project (IIP), resignifying its alternative religiosity in the interface with the multiple Christianities present in the villages, affirming the possibility of a religious teko retã ( a way of being that is plural, multiple ), based on the syncretistic and diacretistic relations that are proposed. / Essa tese é um estudo sobre o problema do sincretismo religioso, quando pensado no diálogo entre a antropologia e a teologia. Para tanto, a pesquisa faz um exercício hermenêutico de ressignificação do conceito, a partir das diversas teorias sobre o sincretismo e seus usos antropológicos e teológicos, buscando subsídios no pensamento de Michel de Certeau e Paul Tillich para tal ressignificação. Assim, a perspectiva certeauniana de uma reflexão heterológica da cultura e a noção de demônico na teologia e filosofia do sentido de Tillich fundamentam a percepção do sincretismo como uma teoria da mediação entre religião e cultura. Isso significa que o sincretismo opera uma relação dialética com o seu pólo denominado, nessa tese, de diacretismo , tornando a dinâmica cultural e religiosa um espaço inventivo, posto que manifesta aspectos ambíguos de criações de sentido positivas (experiência de aproximação sincrética) e criações de sentido distorcidas (experiência de fragmentação diacrética ), essência da relação com o sagrado, vivida culturalmente. A cultura, entendida como espaço para a vivência do religioso, exprime-se em uma profunda relação entre táticas e estratégias, denotando a ambigüidade anteriormente afirmada, quando reconhece que os atores sociais em interação, mesmo que marcados por lugares próprios estrategicamente estabelecidos, enquanto lugares de poder, não inibem a formação de ações táticas que subervertem inventivamente esses mesmos lugares, dando a devida dinâmica cultural. A tese analisa, também, como estudo de caso, as implicações dessa compreensão de sincretismo para a interpretação da experiência religiosa de grupos de indígenas Guarani e Kaiowá, na Terra Indígena de Dourados /MS, na fronteira entre tradição e tradução operada pelos indígenas, a partir do Projeto da Igreja Indígena Presbiteriana (IIP), ressignificando sua alteridade religiosa na interface com os múltiplos cristianismos presentes nas aldeias, afirmando a possibilidade de um teko retã ( jeito de ser plural, múltiplo ) religioso, a partir das relações sincréticas e diacréticas propostas.