This study deals with responsibility as part of innovation. By nature, innovation gives birth to development for the organization and can only be at the core of any strategy within an ever-increasingly global economic context. However it also raises new questions stemming mostly from the impossibility to forecast the success of the innovations. More precisely, the questions raised by innovation also concern its consequences on society as a whole. Today, the innovator should understand his responsibility, the consequence of each innovation. (...) Moreover, common acceptance of the word ‘responsibility’ raises some questions about its use and how it should be understood. What does ‘responsibility’ mean? Who is responsible and for what? Through the notion of ‘care’, we aim at providing an evolution of responsible-innovation. The concept of ‘innovation-care’ is centered on people and more precisely focuses on taking care of them. The purpose of innovation-care is indeed to innovate and keep up with the level of productivity necessary to any organization while taking into account the essential interdependence between the status of the innovator and that of the citizen. (shrink)

Qu'ont en commun Diderot, D'Alembert et l'abbé de Saint-Pierre? Voisenon et Pluche? Fontenelle et Sade? La Font de Saint-Yenne et Condillac? Casanova et Buffon? Batteux et Barruel? Peu de chose a priori réunit les auteurs qui dialoguent au sein de ce volume, sinon que tous, quel que soit leur domaine de réflexion, ont été amenés durant leur parcours intellectuel à se confronter à la question du système et à se prononcer sur sa nécessité, sa pertinence et sa valeur. A lire (...) les études ici rassemblées, il apparaît que la pensée du système innerve les champs du savoir et de la création au XVIIIe siècle. Mais ce tropisme systématique étonnamment persistant ne signifie nullement la permanence de la valeur accordée à l'esprit de système : ces systèmes omniprésents traduisent plutôt la perte de majesté du système, détrôné par d'autres manières de penser et d'écrire le monde et les hommes."--Page 4 of cover. (shrink)

The normative interpretation of the concept of European citizen should be carried out on a utilitarian or pragmatic model rather than on the cultural one. However, the idea of European culture cannot be totally neglected. Ukoliko se upustamo u normativnu interpretaciju pojma evropskog gradjanina, onda nam je za te svrhe primereniji utilitaristicki ili pragmaticki model; kulturni model je u tom poduhvatu od manjeg znacaja, mada ne i potpuno beznacajan.

In the main part of the paper an analysis of liberalism and globalization has been offered. It has been argued in the third part of the paper that the process of association between Serbia and Montenegro and European Union would contribute substantially to the solution of the so called "coordination problem" in Serbia and Montenegro-the country heavily burdened and ravaged by its historical past, recent civil wars, NATO bombardment and corruptive economy. U radu se razmatraju pojmovi liberalizma i globalizacije. Rezultati (...) analize ovih pojmova vode stanovistu da proces prikljucenja Evropskoj uniji moze u velikoj meri da pomogne resenju problema ekonomske i politicke koordinacije u Srbiji i Crnoj Gori. Prema misljenju autora, resavanje problema koordinacije kroz proces pridruzenja Evropskoj uniji je istovremeno put neizbeznog prilagodjavanja Srbije i Crne Gore globalnom okruzenju liberalno-demokratskog tipa. (shrink)

U radu se razmatraju pitanja u vezi s?teorijom drustvenog ugovora? u kontekstu savremenih politickih zajednica. Posebno se razmatra znacenje pojma prinude kao kljucnog predmeta politicke filozofije.

U radu se analizira institucionalizacija ideje evropskog gradjanina u promenama sadrzanim u Lisabonskom Ugovoru. Zakljucak je da promena ima u odnosu na vazece dokumente koji tvore EU, da se one najbolje mogu razumeti preko 'pragmatickog modela' analize individualnog i grupnog identiteta i da one impliciraju uvecanje demokratskog potencijala kategorije evropskog gradjanina.

Although similar in some respects, Rawls' and Kant' visions of world order fall apart on the question of sovereignty. Rawls never advocates of an international single state with international authority. Kant, on the other hand, inspired by the project of Enlightenment, as a final form of international sovereignty sees federative state of states as a provider for eternal peace among peoples. Ideje o svetskom poretku medjunarodnih odnosa kod Rolsa i Kanta se ne poklapaju mada Rols smatra da mu je Kant (...) inspiracija u prakticnoj filozofiji. Rols je protiv svetske drzave, a kod Kanta postoji projekt koji podrazumeva medjunarodnu federativnu drzavu drzava. (shrink)

In light of world globalization, three visions of the world order have been examined. The naive cosmopolitanism has been examined first and then rejected as being unrealistic because it overlooks the reasons for state pluralism in the international order. On this naive view, the world state is the only source of sovereignty and the individual is the only focal point of moral concern. Second subject matter of our investigation were Kantian and Rawlsian views which still defend the state-centered view on (...) international relations with peoples as a major subject of moral concern. However, on Rawls view, the principle of peoples' self-determination should be combined with the principles of universal morality which protect some individuals' fundamental rights thus enabling his theory to be classified into moderate liberal internationalism. Third, the idea of functional sovereignty as a foundation of the system of international sovereignty has been abandoned as being too unrealistic given recent tendencies in the world which associate the identities of individuals with cultures and civilizations rather than with practices and professions. Finally, some reasons have been given for preferring Rawlsian approach. The major reason is that there are close cultural ties between nations and their states and that this fact can contribute greatly to the resolution of coordination problem among states both internally and externally.. Pokusacemo, krecuci se u oblasti politicke normativne teorije, i to pre svega u okviru problema vezanih za analizu pojma suvereniteta drzave i teorije medjunarodnih odnosa, da na adekvatan nacin pojmovno odgovorimo na kulturne, politicke i ekonomske fenomene u svetu koji se u strucnoj literaturi, a i u javnosti uopste, cesto jednim imenom nazivaju "globalizacija". Razmotricemo pre svega klasicno shvacen pojam suvereniteta i ispitacemo kakvu ulogu taj pojam moze da ima u jednoj normativnoj viziji savremenih medjunarodnih odnosa. Branice se teza da uprkos globalizacijskim trendovima u svetu, drzavno shvatanje suvereniteta vezano za pojam nacije-drzave mozda treba i dalje da ima kljucnu ulogu u sistemu medjunarodnih odnosa jer je to najcelishodniji nacin da se ostvare zahtevi za pravdom i mirom na nivou kolektivnog delanja naroda kako unutar drzave tako i na medjunarodnom planu. (shrink)

The radical autonomy of innovation – regardless of who it depends on – must be pursued with no external pressure to make it more suitable for contemporary challenges. The challenge is to look at innovation as a production or vector of phenomena, and therefore no longer be interested in its consequences. Just as non‐standard philosophy can be considered as an invention in philosophy, phenomenology can be perceived as a recommencing of philosophy, a renewal, a rebirth. The authors propose to focus (...) on the method of phenomenology, its detailed constitution both in its theories and in its modalities of implementation, and to compare each aspect systematically, each step of this philosophy, to measure a possible contribution to (re)thinking innovation. Science, psychology and philosophy color Husserl's phenomenology. What will transpire from its introduction is the rigor that emerges, a rigor that translates into a method, tools, almost procedures, for this phenomenology to be established. (shrink)

L’enjeu de cet ouvrage est de mettre au jour une continuité des exercices spirituels dans la philosophie contemporaine depuis Ralph Waldo Emerson et Henri David Thoreau jusqu’aux philosophes que sont, entre autres, Pierre Hadot, Hilary Putman, Stanley Cavell, William James, John Dewey, Ludwig Wittgenstein, Michel Foucault, Richard Rorty ou encore Richard Shusterman. A travers le pragmatisme, le méliorisme, le perfectionnisme ou l’esthétique de l’existence, ce parcours de près de deux siècles met en évidence l’idée que la philosophie comme pratique des (...) exercices spirituels demeure, que celle-ci perdure dans notre espace contemporain en s’appropriant parfois de nouveaux terrains comme l’art, le corps... (4e de couv.). (shrink)

La 4e de couverture indique : "Ce livre commence par définir ce qu'est un exercice spirituel. Quelle est cette notion qui est aussi une pratique dans l'antiquité? Il analyse en détail l'expression en s'interrogeant sur les théories et les mises en oeuvre qui peuvent s'y référer dans l'antiquité : de l'ascèse à la méditation, de la conversion à la maîtrise de soi ou encore le travail de l'âme. Enfin, cet ouvrage questionne également la continuité des exercices spirituels des Anciens, leurs (...) reprises à l'aube du christianisme, mais également par les philosophies de la Renaissance (Montaigne), des époques classique, moderne (Descartes) et par celles des Lumières (Shaftesbury, Kant, Rousseau).". (shrink)

As a result of innovations, mainly new products and services, but also processes or new marketing methods, animal populations and species disappear. The massive development of technologies, products and consumer goods, both current and in the past, has a direct impact on the depletion of natural resources. Innovation is a dual‐entry device that can be called world‐innovation, on the one hand, and consequential‐innovation, on the other. In this chapter, the authors propose to review the change from a new perspective, more (...) precisely, with two major dimensions: world‐innovation and consequential innovation, which help us to understand why innovation has become what it is. Faced with the challenges of innovation in all the aspects we have been able to describe, we must now try to find answers and, it seems to us that this can only be done with philosophy. (shrink)

À partir des vidéos graffitis de Guillermo Gomez-Peña, récemment produites, on examine l'usage des rituels de la vie quotidienne et leur théâtralisation. Gomez-Peña est un Mexicain vivant aux États-Unis depuis vingt-cinq ans et qui consacre sa vie à la création de performances ayant pour thème la différence culturelle et la représentation de l'autre au moyen de stéréotypes plus ou moins assumés. Mais s'agit-il de rituels à proprement parler ou de parodies de rituels? Les différentes pratiques sont analysées et classées en (...) plusieurs catégories. L'« anthropologie inversée » consiste à observer la culture familière avec les yeux de la culture étrangères Le corps de l'acteur devient le lieu d'identités variables, il se transforme au gré des rôles à jouer. Le travail formel et esthétique est capital, non seulement pour produire des sketches qui résistent à l'interprétation immédiate et à l'actualité, mais pour faire progresser la méthode anthropologique. L'acteur théâtralise ces rituels, les organise au sein d'une mise en scène, laquelle est elle-même un graffiti qu'il faut à la fois approfondir et effacer. Ainsi la mise en scène de ces graffitis est-elle à la fois théâtrale, performative et rituelle.From graffiti videos Guillermo Gomez-Peña, recently produced examines the use of rituals of daily life and dramatization. Gomez-Peña is a Mexican living in the United States for twenty-five years and devoted his life to the creation of performances on the theme of cultural difference and the representation of the other through stereotypes more or less assumed. But is it strictly rituals or rituals parodies? Different practices are analyzed and classified into several categories. The "reverse anthropology" is to observe the familiar culture through the eyes of foreign culture The actor's body becomes the identity variables, it changes with the roles. Formal and aesthetic work is crucial not only to produce sketches that resist immediate interpretation and timeliness, but to advance the anthropological method. The actor dramatizes these rituals, organized within a scene, which is itself a graffiti need to both deepen and clear. And the staging of the graffiti it is both theatrical and performative ritual. (shrink)