<p>Background: Society of today is characterised by greater dynamics and a constant demand for innovation and fresh ideas. This development is often named "the new economy" or "the knowledge society". Independent of how one chooses to name this society, most individuals seem to agree upon the fact that knowledge grows more and more important. New competencies, such as new knowledge and new forms of organising, will be demanded for corporations to be successful in the future. In recent years it has become more common with corporations based on projects. In this context it is interesting to discuss the spread of knowledge. </p><p>Purpose: We aim at create understanding for the spread of knowledge, through focusing on corporate culture, organisational routines, and processes of knowledge transfer in corporation based on projects. </p><p>Realisation: This paper is based on a study of two IT-companies, Cell Network and Framfab. The empirical material, chiefly collected through interviews, has been analysed with starting-point in the frame of references. </p><p>Conclusions: We came to the conclusion that corporate culture, organisational routines, and processes of knowledge transfer, studied separately is not enough to explain the spread of knowledge. Instead the three variables co-operate. Corporate culture cerates common values, organisational routines guide behaviour, and the processes of knowledge transfer results in the actual spread of knowledge.</p>

Background: Society of today is characterised by greater dynamics and a constant demand for innovation and fresh ideas. This development is often named "the new economy" or "the knowledge society". Independent of how one chooses to name this society, most individuals seem to agree upon the fact that knowledge grows more and more important. New competencies, such as new knowledge and new forms of organising, will be demanded for corporations to be successful in the future. In recent years it has become more common with corporations based on projects. In this context it is interesting to discuss the spread of knowledge. Purpose: We aim at create understanding for the spread of knowledge, through focusing on corporate culture, organisational routines, and processes of knowledge transfer in corporation based on projects. Realisation: This paper is based on a study of two IT-companies, Cell Network and Framfab. The empirical material, chiefly collected through interviews, has been analysed with starting-point in the frame of references. Conclusions: We came to the conclusion that corporate culture, organisational routines, and processes of knowledge transfer, studied separately is not enough to explain the spread of knowledge. Instead the three variables co-operate. Corporate culture cerates common values, organisational routines guide behaviour, and the processes of knowledge transfer results in the actual spread of knowledge.

De la fonte des glaciers de l'Arctique à la déforestation accélérée dans les pays du sud, les symptômes d'une crise écologique planétaire sont de plus en plus perceptibles. Aussi, la remise en question de notre représentation de la nature, de même que la révision de son statut juridique, sont on ne peut plus d'actualité. Dans le cadre de ce mémoire, nous tentons d'apporter quelques éléments de réponse à l'interrogation suivante: quel statut devrait-on reconnaître à la nature pour confronter la présente crise écologique? Au niveau philosophique, nous nous sommes penchée sur l'opposition entre les notions de valeur intrinsèque et de valeur instrumentale ainsi que sur son dépassement chez Hans Jonas. Chez cet auteur, c'est la dialectique du vivant qui constitue la source de la valeur. Aussi, la communauté des êtres vivants, en tant qu'êtres vulnérables, partage des intérêts communs. L'être humain, par la puissance de son action et la connaissance qu'il a des effets dévastateurs de celle-ci, est responsable de la préservation des possibilités collectives de tous les êtres vivants. La notion de patrimoine commun de 1'humanité, telle que présentée par François Ost, est-elle un prolongement juridique de la pensée de Hans Jonas? Certes, cette notion permet de dépasser en partie certains des dualismes de la modernité, ce qui en fait une alternative intéressante face à l'opposition habituelle entre les statuts juridiques de sujet et d'objet. De plus, la préservation des possibilités du patrimoine permettrait le maintien des équilibres naturels. Par contre, dans cette perspective, la nature sert avant tout les intérêts de l'humanité tant actuelle qu'à venir. Ainsi, nous pouvons dire que la notion de patrimoine commun de l'humanité constitue l'alternative actuelle la plus compatible avec la pensée de Jonas, mais qu'elle n'en est pas d'une fidélité absolue. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : nature, environnement, éthique environnementale, Hans Jonas, François Ost, patrimoine, droit.

Thesis (MA)--University of Stellenbosch, 2008. / Bibliography. Also available online.

This thesis is a study of the Russian religious philosopher Nikolai Berdiaev (1874-1948). The aim of the thesis is to re-examine the alleged gnostic subtext in Berdiaev’s thought by exploring a number of interrelated motifs in his world outlook, teaching on man and theory of knowledge. The method employed is a close reading of Berdiaev's philosophical and autobiographical writings. In order to establish which motifs should be examined, how they are to be understood and the manner in which they are interconnected, a scrutiny is made of Hans Jonas’s phenomenological elucidation of ancient Gnosticism. A synthetic conception labelled Jonasian Gnosticism is proposed as the interpretive framework, in order to provide a unitary and consistent heuristic tool with which to investigate the topic, and to distinguish the specific proposed representation of Gnosticism from other existing ones. A chapter is devoted to an analysis of the concept of gnosis as employed by Berdiaev. Another key notion taken from the Jonasian framework is that of demundanization, which denotes among other things a rejectionary attitude towards the world grounded in a negative experience of evil and suffering. Varieties of dualism as well as Berdiaev’s doctrine of the human spirit’s otherworldly origin and non-belonging in the world, constitute other issues that are examined. In addition, both Berdiaev’s assessment of historical Gnosticism and his view of a gnostic return in modern times are examined. The study demonstrates the complexity of Berdiaev’s attitude towards the classic Gnostics, and his attempt to denounce Gnosticism while at the same time making a case for a Christian gnosis. The results suggest both affinities and divergences in the relationship between Berdiaev’s thought and Jonasian Gnosticism. Even though the doctrinal standpoints diverge on crucial points, it is argued that a suggestive affinity nevertheless exists in the shared existential attitude towards self and world.

The subject of this theses are the films of Lithuanian avant-garde artist, organizator and original interpreter of life, Jonas Mekas. Specifically I'm dealing with the development of his work from the complex film-diaritical sagas to video pieces presented on his web side. I'm exploaring where does he see the diference between the way he captures life and what we call documentary film, what does a reality means to him and how does he get closer to it's essence with the help of his camera. I'm observing how did the recent technical development effected his work - the arrival of video, computers and subsequently internet. I'm trying to understand where does diary-film stand in the frame of history of cinema and where is it's place in the context of the contemporary art scene.

The aim of the thesis is to systematically present, analyse and critically reflect Hans Jonas's (1903-1993) conception of moral responsibility with respect to his axiological ontology, anthropology, speculative theology and conception of modern technology with account of the most important topically relevant German secondary sources, including the latest ones. The first chapter maps the relevant Czech and Slovak secondary sources, whereby it evaluates to what extent Jonas's ethics of responsibility represented a general or applied approach, whether it was only an ethics of survival and whether in this context Jonas's thinking can be labelled anthropocentric. The second chapter offers insight primarily into Jonas's ethical thought in the chronological context of his life. The third chapter analyses Jonas's axiological ontology, anthropology, speculative theology and conception of modern technology. Against this philosophical and speculative-theological background the fourth chapter critically examines Jonas's conception of moral responsibility proper. The fifth chapter critically reflects on both the philosophical and speculative-theological background of Jonas's conceptions of responsibility and the conception itself. An excursus into applied ethics, which concludes the fifth chapter and the work as a whole, finally solves a topical ethical challenge in the sphere of assisted reproduction having to do with the categorical imperative of Jonas's responsibility for future generations. The main results of critical analysis and reflection: Jonas's ethics of responsibility is a supplementary applied conception, an ethics of survival, whose normative axiom commands the preservation (perpetuation) of the human capacity to responsibility. Jonas's thought is monistically anthropocentric. That follows from Jonas's integral monism, in which the difference between god and world, spirit and matter, reality and possibility is levelled out. These monistic confusions are more or less also projected into the ethical points of departure of Jonas's conception of responsibility, especially his specific axiological onto(theo)logy, in which the difference between ontology and axiology is levelled out. The main characteristic of Jonas's proper conception of responsibility consists in confusion (identification) of the object of responsibility with the instance of responsibility - from which at the level of theory of responsibility Jonas's specific two-place relationship of responsibility (subject - object=instance) follows. Although Jonas within his ethics of responsibility, in order to justify responsibility for future generations, broadened his specific two-place relationship to a three-place one, the author of this thesis finds none of the versions of Jonas's three-place relationship plausible - though the author agrees that an at least three-place conception of responsibility is necessary (instance - subject - object). However, for a more differentiated analysis of responsibility a five-place conception is suitable (normative standard - instance - subject - action - object affected by the action), with respect to the possibility of solving some of the problems of Jonas's responsibility for future generations a six-place conception (last instance - normative standard - instance - subject - action - object affected by the action).

No description available.

This work will focus on the Hans Jonas´ ethics and seek to demonstrate the relevance of, the dialogue between Philosophy, Biology and Law, in full technological era. While recognizing the need for extensive interaction between various areas of knowledge because of the challenges of environmental responsibility that redound to the possibility of having what Jonas calls |authentic human life on the planet|, it became necessary to make an epistemological cut due the for thematic limitation. Mainly in the light of statements contained in the book The imperative of responsibility, the environmental ethics theme will be analyzed from a biological, legal and specially philosophical standpoint. This will be deal with in specific, but not limited chapters, because Jonas´ proposed ethics will guide the analysis of each of them. / Este trabalho versará sobre a ética da responsabilidade de Hans Jonas e procurará demonstrar a relevância, em plena era tecnológica, do diálogo entre a Filosofia, a Biologia e o Direito. Embora se reconheça a necessidade de uma ampla interação entre as várias áreas do conhecimento frente aos desafios de uma responsabilidade ambiental que redunde na possibilidade de se ter o que Jonas denomina de vida humana autêntica no planeta , tornou-se imprescindível proceder a um corte epistemológico em vista da necessária limitação temática. À luz principalmente de assertivas constantes do livro O Princípio Responsabilidade, o tema ética ambiental será analisado do ponto de vista biológico, jurídico e especialmente filosófico, em capítulos específicos, porém não estanques, eis que a proposta ética de Jonas norteará a análise de cada um deles.

[pt] O presente trabalho é um esforço investigativo em direção à compreensão do pensamento de Hans Jonas sobre a ontologia da vida. Esta noção se mostra de suma importância ao entendimento das questões que culminaram na formulação de sua ética do futuro. Para compreender a proposta ontológica de Hans Jonas, mostrou-se necessária a investigação da crítica do autor à modernidade, pois sua ontologia pretende ser uma contraposição discursiva ao modelo ontológico nascido do projeto moderno, o qual, segundo o autor, privilegia a compreensão da vida somente do ponto de vista material, relegando suas manifestações não mensuráveis à incompreensibilidade e, até mesmo, negando tais manifestações em nome de um conhecimento estritamente positivo. Sua ontologia introduz a noção de liberdade na natureza, que se manifesta em todas as formas de vida já no fenômeno do metabolismo e se conduz em escala ascendente em todo o âmbito vital. Já a parte final desta pesquisa, propõe-se a mostrar o tratamento fenomenológico dado pelo autor à manifestação das diferenças ontológicas entre vegetais, animais não humanos e humanos como resultado deste processo. / [en] The present work is an investigative effort toward understanding the thought of Hans Jonas on the ontology of life. This notion is very important to show understanding of the issues that led him to the formulation of his ethics of the future. To understand the ontological proposal for Hans Jonas, proved to be necessary to investigate the author s critique of modernity, as its ontology is intended as a discursive opposition to the ontological model born of modern design, which, according to the author, focuses on the comprehension of life only the material point of view, relegating it s not measurable manifestations to incomprehensibility and even denying such manifestations on behalf of a strictly positive knowledge. His ontology introduces the notion of freedom in nature, which manifests itself in all forms of life already in the phenomenon of metabolism and is conducted in ascending scale around the vital ground. The final part of this research, it is proposed to show the phenomenological treatment given by the author for expression of the ontological differences between plants, animals and humans as a result of this process.