Using an ontology to automatically generate questions for ordinary people requires a structure and concepts com- pliant with human thought. Here we present methods to develop a pragmatic, expert-based and a basic-level ontology and a framework to evaluate these ontologies. Comparing these ontologies shows that expert-based ontologies are most easy to con- struct but lack required cognitive semantic characteristics. Basic-level ontologies have structure and concepts which are better in terms of cognitive semantics but are most expensive to construct.
DOCUMENT
Organisations are increasingly becoming interdependent in order to create and deliver superior value to their customers. The resulting business mod- els of such organisations are becoming increasingly complex and difficult to de- sign, because they have to deal with multiple stakeholders and their competing interests, and with dynamic and fast paced markets. Hence, in order to ensure the long-term survival of such firms, it is crucial that their business models are viable. Business model ontologies (BMOs) are effective tools for designing and evaluat- ing business models. However, the viability perspective has largely been ignored, and the current BMOs have not been evaluated on their capabilities to facilitate the design and evaluation of viable business models. In order to address this gap, current BMOs have been assessed from the viability perspective. To evaluate the BMOs, a list of 26 criteria is derived from the literature. This list of criteria is then applied to assess six well-established BMOs. The analysis reveals that none of the BMOs satisfies all the criteria. However, the e3-value satisfies most of the criteria, and it is most appropriate for designing and evaluating viable business models. Furthermore, the identified deficits clearly define the areas for enhancing the
DOCUMENT
In this paper we present an experiment which has been performed to validate a pragmatic-based, expert-based and basic-level ontology. These ontologies were created for use in an application which generates questions for ordinary people with the purpose to determine a crisis situation. All three ontologies have specific characteristics related to their method of creation. This experiment shows that using the basic-level ontology results in the fastest and least ambiguous determination of a crisis situation.
MULTIFILE
Organisations operate in an increasingly dynamic environment. Consequently, the business models span several organisations, dealing with multiple stakeholders and their competing interests. As a result, the enterprise information systems supporting this new market setting are highly distributed, and their components are owned and managed by different stakeholders. For successful businesses to exist it is crucial that their enterprise architectures are derived from and aligned with viable business models. Business model ontologies (BMOs) are effective tools for designing and evaluating business models. However, the viability perspective has been largely neglected. In this paper, current BMOs have been assessed on their capabilities to support the design and evaluation of viable business models. As such, a list of criteria is derived from literature to evaluate BMOs from a viability perspective. These criteria are subsequently applied to six well-established BMOs, to identify a BMO best suited for design and evaluation of viable business models. The analysis reveals that, although none of the BMOs satisfy all the criteria, e3-value is the most appropriate BMO for designing and evaluating business models from a viability perspective. Furthermore, the identified deficits provide clear areas for enhancing the assessed BMOs from a viability perspective.
DOCUMENT
Could a person ever transcend what it is like to be in the world as a human being? Could we ever know what it is like to be other creatures? Questions about the overcoming of a human perspective are not uncommon in the history of philosophy. In the last century, those very interrogatives were notably raised by American philosopher Thomas Nagel in the context of philosophy of mind. In his 1974 essay What is it Like to Be a Bat?, Nagel offered reflections on human subjectivity and its constraints. Nagel's insights were elaborated before the social diffusion of computers and could not anticipate the cultural impact of technological artefacts capable of materializing interactive simulated worlds as well as disclosing virtual alternatives to the "self." In this sense, this article proposes an understanding of computers as epistemological and ontological instruments. The embracing of a phenomenological standpoint entails that philosophical issues are engaged and understood from a fundamentally practical perspective. In terms of philosophical praxis, or "applied philosophy," I explored the relationship between human phenomenologies and digital mediation through the design and the development of experimental video games. For instance, I have conceptualized the first-person actionadventure video game Haerfest (Technically Finished 2009) as a digital re-formulation of the questions posed in Nagel's famous essay. Experiencing a bat's perceptual equipment in Haerfest practically corroborates Nagel's conclusions: there is no way for humans to map, reproduce, or even experience the consciousness of an actual bat. Although unverifiable in its correspondence to that of bats, Haerfest still grants access to experiences and perceptions that, albeit still inescapably within the boundaries of human kinds of phenomenologies, were inaccessible to humans prior to the advent of computers. Phenomenological alterations and virtual experiences disclosed by interactive digital media cannot take place without a shift in human kinds of ontologies, a shift which this study recognizes as the fundamental ground for the development of a new humanism (I deem it necessary to specify that I am not utilizing the term "humanism" in its common connotation, that is to say the one that emerged from the encounter between the Roman civilization and the late Hellenistic culture. According to this conventional acceptation, humanism indicates the realization of the human essence through "scholarship and training in good conduct" (Heidegger 1998, p. 244). However, Heidegger observed that this understanding of humanismdoes not truly cater to the original essence of human beings, but rather "is determined with regard to an already established interpretation of nature, history, world, and [...] beings as a whole." (Heidegger 1998, p. 245) The German thinker found this way of embracing humanism reductive: a byproduct of Western metaphysics. As Heidegger himself specified in his 1949 essay Letter on Humanism, his opposition to the traditional acceptation of the term humanism does not advocate for the "inhuman" or a return to the "barbaric" but stems instead from the belief that the humanism can only be properly understood and restored in culture as more original way of meditating and caring for humanity and understanding its relationship with Being.). Additionally, this study explicitly proposes and exemplifies the use of interactive digital technology as a medium for testing, developing and disseminating philosophical notions, problems and hypotheses in ways which are alternative to the traditional textual one. Presented as virtual experiences, philosophical concepts can be accessed without the filter of subjective imagination. In a persistent, interactive, simulated environment, I claim that the crafting and the mediation of thought takes a novel, projective (In Martin Heidegger's 1927 Being and Time, the term "projectivity" indicates the way a Being opens to the world in terms of its possibilities of being (Heidegger 1962, pp. 184-185, BT 145). Inspired by Heidegger's and VilemFlusser's work in the field of philosophy of technology as well as Helmuth Plessner's anthropological position presented in his 1928 book Die Stufen des Organischen und der Mensch. Einleitung in die philosophische Anthropologie, this study understands the concept of projectivity as the innate openness of human beings to construct themselves and their world by means of technical artefacts. In this sense, this study proposes a fundamental understanding of technology as the materialization of mankind's tendency to overcome its physical, perceptual and communicative limitations.) dimension which I propose to call "augmented ontology."
LINK
Report of the project 'FAIR: geen woorden maar data' about the FAIRification of research data (in Dutch). It describes the proof of concept for implementation of the FAIR principles. The implementation is based on the resource description framework (RDF) and semantic knowledge representations using ontologies.
DOCUMENT
In this paper we present a system that generates questions from an ontology to determine a crisis situation by ordinary people using their mobile phone: the Situation Awareness Question Generator. To generate questions from an ontology we propose a formalization based on Situation Theory and several strategies to determine a situation as quickly as possible. A suitable ontology should comply with human categorization to enhance trustworthiness. We created three ontologies, i.e. a pragmatic-based ontology, an expert-based ontology and a basiclevel ontology. Several experiments, published elsewhere, showed that the basic-level ontology is most suitable.
DOCUMENT
DOCUMENT
Biodiversity, including entire habitats and ecosystems, is recognized to be of great social and economic value. Conserving biodiversity has therefore become a task of international NGO’s as well as grass-roots organisations. The ‘classical’ model of conservation has been characterised by creation of designated nature areas to allow biodiversity to recover from the effects of human activities. Typically, such areas prohibit entry other than through commercial ecotourism or necessary monitoring activities, but also often involve commodification nature. This classical conservation model has been criticized for limiting valuation of nature to its commercial worth and for being insensitive to local communities. Simultaneously, ‘new conservation’ approaches have emerged. Propagating openness of conservation approaches, ‘new conservation’ has counteracted the calls for strict measures of biodiversity protection as the only means of protecting biodiversity. In turn, the ’new conservation’ was criticised for being inadequate in protecting those species that are not instrumental for human welfare. The aim of this article is to inquire whether sustainable future for non-humans can be achieved based on commodification of nature and/or upon open approaches to conservation. It is argued that while economic development does not necessarily lead to greater environmental protection, strict regulation combined with economic interests can be effective. Thus, economic approaches by mainstream conservation institutions cannot be easily dismissed. However, ‘new conservation’ can also be useful in opening up alternatives, such as care-based and spiritual approaches to valuation of nature. Complementary to market-based approaches to conservation, alternative ontologies of the human development as empathic beings embedded in intimate ethical relations with non-humans are proposed. https://www.linkedin.com/in/helenkopnina/
DOCUMENT
LINK
