This book has been considered by academicians and scholars of great significance and value to literature. This forms a part of the knowledge base for future generations. So that the book is never forgotten we have represented this book in a print format as the same form as it was originally first published. Hence any marks or annotations seen are left intentionally to preserve its true nature.

From 2009 to 2013 the workplace innovation project “My Enterprise 2.0” was carried out in the region of Utrecht in the Netherlands in order to strengthen the workplace innovation capability of small and medium-sized enterprises. Participating enterprises completed a questionnaire regarding the “workplace innovativeness” of their company. A workplace innovation intervention was then implemented by some of the companies, while other companies chose not to take part. At the end of the project, a second questionnaire indicated that those companies that (...) implemented interventions had a significantly higher score with regard to overall workplace innovativeness. The companies without such interventions reported a small decrease. While the companies in the region had higher workplace innovativeness scores relative to a national reference group both before and after the project, the increase in the “workplace innovativeness” of the regional SMEs that experienced interventions suggests that the project proved beneficial to their continued “workplace innovativeness.” Moreover, these companies also reported positive effects on company performance, achieving company goals and improving labor productivity. (shrink)

1. Le comte de Gobineau et l'arayanisme historique -- 2. Apôllon ou Dionysos : étude critique sur Fréderic Nietzsche et l'utilitarisme impérialiste -- 3. L'impérialisme démocratique -- 4. Le mal romantique essai sur l'impérialisme irrationnel.

At the most basic class impulse in the bud, hope is something beyond the mere impulse class, it has absorbed the fantastic imagination, ideological presumption is capacity. Hope is the most remarkable people the impulse to want to work with the community, awareness of the concept of composition and properties constitute a part of our anthropological basis. But those who hope in the imagination of people. The history of mankind is not only a history of class struggle, including also a (...) hope, planning, pre-presumption, poetry, education, philosophical discourse, political programs and struggles of history. Looking for hope and have every kind of political significance. Presumption is - hope - a dream not only the scope of Marxism is the political reality of the scope of the revolution. (shrink)

La eutanasia entendida como muerte por misericordia tiene un contexto puramente moral que determina las posturas asumidas ante los problemas y las discusiones que esta problemática presenta. Se pregunta por la contribución de la filosofía en el propósito de aclarar y demostrar de qué modo las diferentes opiniones y posiciones remiten a diversas creencias morales. En el discurso se consideran principalmente tres concepciones: 1) la concepción cristiana que tiene por fundamento moral: sólo la vida humana es sagrada y toda vida (...) humana es santa; 2) la concepción de la moral moderna que se basa en fundamentos naturales, a saber, el efecto natural de la compasión, que durante la trama tejida se reconocerá como utilitarismo, y, 3) el interés racional que todos los hombres tienen de observar unas normas bajo la asunción que todos los otros harán lo mismo. Estas concepciones se sustentarán a partir del análisis argumentativo de las mismas con especial énfasis en la creencia moral de la cual se derivan. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Une théorie de la justice peut-elle être métaphysiquement neutre ? John Rawls, aussi bien dans l’article de 1985 « La théorie de la justice comme équité : une théorie politique et non pas métaphysique » que dans son Libéralisme politique a soutenu qu’une théorie de la justice qui s’applique à une société libérale démocratique ne doit s’appuyer sur aucune doctrine compréhensive, mais doit au contraire s’en tenir à des règles de la vie politique et de la répartition des biens qui (...) soient métaphysiquement neutres. Prenant le contre-pied de la position de Rawls, cet article tente de montrer non seulement qu’une telle neutralité ne se vérifie pas dans la construction rawlsienne, lorsqu’il s’agit notamment de justifier les droits de l’homme, mais encore que cet « échec » est ce qui conserve à la théorie de Rawls toute sa force critique par rapport aux doctrines rivales comme l’utilitarisme. Is it possible for a theory of justice to be metaphysically neutral ? John Rawls, in his paper published in 1985 and titled “Justice as Fairness : Political, not Metaphysical”, as well as in his book Political Liberalism published in 1995, defended the thesis that a theory of justice which is supposed to be applied to a liberal and democratic society should not be rooted in a comprehensive doctrine, but, on the contrary, must be confined to a formulation of rules of political conduct and repartition of goods which is metaphysically neutral. From an alternative standpoint, this paper is an attempt to show that such neutrality is not verified in Rawls’ argumentation, especially when human rights’ justification is concerned, and that this failure in implementing neutrality is what helps to preserve all the critical strength of Rawls’ theory as compared to other doctrines as utilitarianism. (shrink)

In philosophy, the decolonization of knowledge is marked by a number of “quarrels” related to its history, its geography, its location, its modality of production, its subjects and its objects. There are usually questions about the existence of non-Western philosophies, their place in the canons of the historiography of philosophy, and the curricula of philosophy in the West and elsewhere. There is also the question of the methodological and conceptual modalities according to which the philosophical discourses of the colonized people (...) are constructed when it comes to being situated in relation to the philosophies of the dominant societies. African philosophy is a laboratory to illustrate the dead ends of any decolonization of knowledge and also to examine the conditions of possibility of such a decolonial approach. (shrink)