Purpose To analyze differences between Western and Eastern cultures in the way they conceptualize knowledge and discuss the implications of these differences for a global intellectual capital (IC) theory and practice. Design/methodology/approach A systematic metaphor analysis of the concept of knowledge and IC is used to identify common Western conceptualizations of knowledge in IC literature. A review of philosophical and religious literature was done to identify knowledge conceptualizations in the main streams of Asian philosophy. Findings Fundamental differences were found in the way knowledge is conceptualized. In Western IC literature common metaphors for knowledge include knowledge as a thing and knowledge as capital. In Asian thought, knowledge is seen as unfolding truth based upon a unity of universe and human self and of knowledge and action. Research limitations/implications The research was performed on a limited sample of literature. More research is needed to identify how knowledge is conceptualized in the practice of doing business in Asia and to test the effects of introducing IC theories to Asian businessmen and managers. Practical implications Western conceptualizations of knowledge, embedded in terms like intellectual capital and knowledge management, can not be transferred to Asian business without considering the local view on knowledge. Asian conceptualizations of knowledge should play an important role in the further development of a knowledge-based theory and practice of the firm. Originality/value The paper is the first to explore differences in knowledge conceptualizations by analyzing the underlying metaphors that are used in Western IC literature and Asian philosophy.
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“Municipal Youth Work taken over by Christians”. (Binnenlands Bestuur, 2009) This heading refers to the work of Youth for Christ in an Amsterdam neighbourhood. This organisation, successful in Youth Work nationwide, last year came out first in an open competition of the Amsterdam district De Baarsjes. Because of this they were commissioned to undertake all the youth work in this multicultural neighbourhood. The conditions were not to evangelise and not to limit recruitment of personnel inside their own circle but to recruit from outside the organisation as well. When they later appeared to have put a job advertisement only on their own website, this led to heated debates. Finally Youth for Christ acknowledged and rectified this mistake. This example is a concrete illustration of the actual and sometimes delicate relationships between philosophy of life and social work
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This position paper addresses the way knowledge is conceptualized in knowledge management literature and practice. Using the work of Lakoff and Johnson on metaphors it will show how people use metaphors to think and talk about knowledge. In KM literature at least 22 different metaphors for knowledge are used. Further research shows that these metaphors are primarily Western metaphors while in Eastern philosophy many other metaphors for knowledge are used. The choice of metaphors for knowledge has great influence about the way we think about knowledge management. They determine what we diagnose as KM problems in organizations and what we develop as KM solutions. To illustrate this, the paper presents the results of an exercise set up to determine the effect of metaphors on knowledge management approaches in which two challenging metaphors for knowledge were used: knowledge as water and knowledge as love.
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In: Frank Gadinger, Martina Kopf, Ayşem Mert, and Christopher Smith (eds.). Political Storytelling: From Fact to Fiction (Global Dialogues 12) This essay presents a summary of important perspectives concerning the distinction between what counts as truth or fiction. As a source of inspiration, it starts with two examples found in literature – the first a classical Spanish novel and the second a collection of stories written by the leader of a social movement in Mexico. These two examples of the conflictive relations between truth and fiction, authenticity and imagination serve as a source of inspiration for the rest of this article, which shows that this issue has been a subject of intense debate in philosophy and in the philosophy of science and still presents a challenge in the 21st century. The essay states that absolute, objective truth is a myth. It describes that what counts as ‘truth’ in a particular era, is, among other things, the result of power relations. It suggests productive ways to deal with this problem in modern society, through deliberative, emancipatory processes of reflexivity (Weick 1999), participatory research and dialogue, facilitating innovation and generation of new solutions.
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This article attempts to broaden the theoretical boundaries of journalism studies by re-examining journalism practices in the context of divisions between Western and Eastern philosophies. It looks at journalistic techniques of truth-seeking with particular emphasis on i) the ability to pick up a ‘scoop’, that is an original story; ii) interviewing as an art of inquiry, and iii) the use of statistics in supporting evidence. By so doing, the authors want not only to problematise the debates between epistemology and ontology within the boundaries of journalism studies, but also see how Eastern philosophies can help to allocate this debate in a more globalised context that can overcome the limitations set by the Enlightenment as a political project.
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The purpose of the paper is to start a dialogue about differences between Western and Eastern cultures in the way they conceptualize knowledge and discuss the implications of these differences for a global intellectual capital (IC) theory and practice. A systematic metaphor analysis of the concept of knowledge and IC is used to identify common Western conceptualizations of knowledge in IC literature. A review of philosophical and religious literature was done to identify knowledge conceptualizations in the main streams of Asian philosophy. Fundamental differences were found in the way knowledge is conceptualized. In Western IC literature common metaphors for knowledge include knowledge as a thing and knowledge as capital. In Asian thought, knowledge is seen as unfolding truth based upon a unity of universe and human self and of knowledge and action. The research was performed on a limited sample of literature. More research is needed to identify how knowledge is conceptualized in the practice of doing business in Asia and to test the effects of introducing IC theories to Asian businessmen and managers. Moreover, it might be questionable whether different types of resources (Western management literature on IC and Asian cultural philosophies) can be put in a comparative perspective to extract conclusions out of it. This methodological starting point has its confinements, but is plausible partly as long as IC theories originating from an Asian background are still missing, partly as far as philosophical notions within Western IC publications are contrasted with Asian notions of knowledge. Despite this restriction we would like to emphasize that Western conceptualizations of knowledge, embedded in terms like intellectual capital and knowledge management, can not be transferred to Asian business without considering the local view on knowledge. Asian conceptualizations of knowledge should play an important role in the further development of a knowledge-based theory and practice of the firm. We choose deliberately to contrast Western philosophy with cultural and religious connotations in Asian philosophy, as the underlying paradigm is strongly influenced by these notions. This is clearly perceivable in revivalist and reformist tendencies in Buddhism, Hinduism and Islam. Religious notions within these traditions have a strong paradigmatic function in a cognitive and normative sense. Not only in anthropology but also in epistemology, contemporary Asian thought is dominated by a discourse deeply embedded in religious and cultural traditions, in which the dimensions of 'nature', 'subjectivity' and 'history' have well defined boundaries. Anthropologically and epistemologically, all spheres of human reality are analyzed and described within the perspective of an integral and monolithic unity, in which all dimensions and spheres of being are bound. In Western philosophy these spheres of being have been separated from religious notions because of a longstanding secularization due to which religion and culture, metaphysics and philosophy have become separate disciplines.(Boom, 1993)
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Isabel Löfgren takes us to the Stockholm high-rise suburbs to show us how art projects and transnational media intermingle with the multicultural urban reality. In this book, she discusses the architecture of her project Satellitstaden, where her artistic interventions with the satellite dishes on façades highlight the voices of its inhabitants through participatory and co-generative artistic processes. In these peripheries, satellite subjects emerge, orbiting around multiple identifications, foregrounding the notion of spatial justice, the subaltern and the importance of grassroots movements.The book outlines a philosophy of hospitality in response to the turn in Europe against refugees, which Löfgren considers to be a crisis of hospitality, not a crisis of migration. Löfgren discusses the ethics that govern the relationship between guest and host, the self and Other. Who has the right to belong? On what terms? She argues for a hospitable turn in art, urban planning and media, in which guest-host relationships are performed, mediated and problematized.We urgently need to re-imagine the ethics of hospitality and habitability for the near future. The 2020 pandemic forces us to reassess our philosophy and practice of human contact, re-engineering how we relate to the Other, and what hospitality means in the face of a global halt.Isabel Löfgren is a Swedish-Brazilian artist, researcher and educator based in Stockholm and Rio de Janeiro. She is currently working at the Media and Communication Studies Department at Södertörn University in Sweden, next to her artistic practice. Her research interests include cultural politics, aesthetics, and the philosophy of diaspora in the fields of contemporary art, media philosophy, and media activism.
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After the unconditional surrender of the Third Reich in May 1945, Germany no longer existed as a sovereign, independent nation. It was occupied by the four Allied powers: France, Great Britain, the United States and the Soviet Union. When it came to the postwar European recovery, the biggest obstacle was that the economy in Germany, the dominant continental economic power before the Second World War, was at an almost complete standstill. This not only had severe consequences for Germany itself, but also had strong economic repercussions for surrounding countries, especially the Netherlands. As Germany had been the former’s most important trading partner since the middle of the nineteenth century, it was clear that the Netherlands would be unable to recover economically without a healthy Germany. However, Allied policy, especially that of the British and the Americans, made this impossible for years. This article therefore focuses on the early postwar Dutch-German trade relations and the consequences of Allied policy. While much has been written about the occupation of Germany, far less attention has been paid to the results of this policy on neighbouring countries. Moreover, the main claim of this article is that it was not Marshall Aid which was responsible for the quick and remarkable Dutch economic growth as of 1949, but the opening of the German market for Dutch exports that same year. https://doi.org/10.1515/jbwg-2018-0009 LinkedIn: https://www.linkedin.com/in/martijn-lak-71793013/
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Currently, various higher education (HE) institutes develop flexible curricula for various reasons, including promoting accessibility of HE, the societal need for more self-regulated professionals who engage in life-long learning, and the desire to increase motivation of students. Increasing flexibility in curricula allows students to choose for example what they learn, when they learn, how they learn, where they learn, and/or with whom. However, HE institutes raise the question of what preferences and needs different stakeholders have with regard to flexibility, so that suitable choices can be made in the design of policies, curricula, and student support programs. In this workshop, we focus on student preferences and share recent insights from research on HE students' preferences regarding flexible education. Moreover, we use participants’ expertise to identify new (research) questions to further explore what students’ needs imply for several domains, namely curriculum-design, student support that is provided by educators/staff, policy, management, and the professional field. Firstly, a conceptual framework on flexible education and student’s preferences will be presented. Secondly, participants reflect in groups on student personas. Then, discussion groups have a Delphi-based discussion to collect new ideas for research. Finally, participants share the outcomes on a ‘willing wall’ and a ‘wailing wall’.
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