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FINAL ARTICLE

We've reached the end of this interesting exercise in which over half went up information related to our paradigm (ORGANIZATIONAL CULTURE EFFECTIVE MEANS OF COMMUNICATION), and consequently we have entered into the issue more specifically in the organizational culture .

start saying that our team has focused more on defining and see the benefits it brings to have a culture in any organization. We can say that is an easy topic to understand. Organizational culture (according to sources quoted) is the set of values, rules, behaviors and customs that are managed in an organization and that are transmitted to members. In this regard we would like to say that these values, beliefs, etc. are not necessarily taught, we dare say that they are not, by contrast, are formed.

To reinforce this concept of culture could have a conference with Dr. Octavio Maza (teacher sociologist UAA) and colleagues in which he explained the importance of having an organizational culture. Probably (and it's software) with some colleagues were left with very clear the fact that: "having an organizational culture is good or bad?" Or "to what extent you can use these values, these beliefs, these practices each organization has up to some extent manipulate people? ". Dr. Mace has given us a sociological point of view completely, and it is interesting to realize how they see the term sociologists of culture compared to what could tell us a LCO, or an administrator in a given case. Culture in an organization to words of the speakers is as good as it is known to drive, to the extent that subordinates are heard and especially something that has fallen far recorded is that organizational culture has surged NOT TO BE GIVE WAY DOWN, ARE SUBORDINATED TO THE FORGED YOUR WORKPLACE ARE THE DEFINING THE BELIEFS AND CUSTOMS OF AN ORGANIZATION.

Another point to note is the question leadership and influence in the creation of a culture. This leader is in charge of promoting worker loyalty, trust, encourage them to participate in the organization so that they in turn projecting these values \u200b\u200bare consistent and have a culture created by all members of the organization.

introduce you to what really is the paradigm of whether "an organizational culture is synonymous with effective communication," we have a proposal to add a letter, and would be as follows:

GOOD ORGANIZATIONAL CULTURE IS EFFECTIVE MEANS OF COMMUNICATION, we are convinced that the previous sentence is TRUE. Why Why? because digging into some books and the experience that we have to make the organizational inventory we realized that organizations usually commit a serious error to develop, only the organizational communication strategy with the technological means, leaving the background close contact, face to face, members of different departments.
This brings negative results because communication is not 100% effective, simply because these means of internet, intranet, etc. can not see the faces of the people and this creates a certain degree of distrust truncating effective communication and fostering a culture of "cool" in human relationships.

Companies need to build a culture based on commitment to the organization, in collaboration between colleagues, mutual support, enthusiasm down, and in recognizing the heads up. (Excerpt from the blog, article "poor organizational culture") and this can only be achieved with effective communication, with a face to face, saying things clearly.

We can also say that the ORGANIZATIONAL INVENTORY we could apply to RPK and IMSS have left very interesting conclusions, this activity has shown us how important it is the view and the view that members of an organization As for the essence of this organization. Having cultural measurement instrument to speak in some way, organizations can have a realistic idea of \u200b\u200bwhere they stand and where they want to lead.

The results of this research were announced recently at a meeting through a presentation and we believe it has been a "plus" that has helped to better understand what the teacher explained to us in class Alejandro theoretical and we heard at the conference mentioned above.

We can only be thankful for the attention paid to blog, the comments left at different inputs and valuable participation in the activities. I wish I could continue with blogging as it is an entertaining way to learn, to understand the different ideas that we bring each person on issues that are fundamental to our training as a degree in organizational communication.

. Greetings to all.
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HOW TO BECOME A "GOOD" LEADER "Dirty"

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ORGANIZATIONAL CULTURE: THE POWER POINT TO MANAGEMENT

Then we leave a very interesting article on organizational culture and everything that influences an organization, it's about everything that has been commenting on this blog but in the vision of Jorge Fdz. Belda holds a degree in public relations.

This is your curriculum:

Jorge Fernández Belda holds a degree in Public Relations (UK). Professional Certificate in Strategic Management (Northern Illinois University, Chicago - USA). Anthropology Graduate Business (UB). He has extensive experience as a consultant in mega development projects and Organizational Change in Argentina and Latin America. JFB is Partner & Associates Consultants in Organizational Change and Development ( www.cbyasociados.com ) Inmark Correspondent International (USA) and Director of Leadership Development & Research Institute Inmark International for Latin America. Co-author of the methodology "Beyond The Training" © for successful implementation in companies of Argentina and Latin America. Previously, he served as Manager of the Management Development Center Arthur Andersen and the Division "Strategy, Organization & People" of the consultant, in addition to being Director of the Middle Management Training Management Development Centre of Arthur Andersen.

and this is the link of the article:

http://www.sht.com.ar/archivo/Management/cultura.htm

PARTNERS COMMENT!! !!!!!

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When a person attends a job, every day brings a number of things about himself, who is, what it deserves, and which is capable of performing, where the company should go , etc. A way of understanding plus the difference between the terms culture and climate, is a series of definitions that will clearly display the implications of these terms in organizations. According to Hall (1996) defined organizational climate as a set of properties of the work environment, perceived directly or indirectly by employees who are supposed to be a force that influences employee behavior. Brow and Moberg (1990) report that climate refers to a number of features of the internal organizational environment and perceived as members of this. Weather will not be seen or touched, but has a real existence that affects everything that happens within the organization and in turn the climate affected by almost everything that happens within it. An organization tends to attract and retain people who are adapted to your climate, so that their patterns are perpetuated. A stable organizational environment is a long-term investment. The managers of organizations must realize that the middle part of the assets of the company and as such should value it and give it due attention. An organization with a discipline too rigid, too personal pressures, only get short-term gains. These preconceptions react to various factors related to the daily work: the chief's leadership style, relationships with other staff, the rigidity / flexibility, opinions of others, your work group. The similarities or differences that have daily reality with regard to preconceived ideas or acquired by individuals during the time worked, will form the organizational climate. The organizational climate can be a bond or an obstacle to the good performance of the company, may be a factor of distinction and influence in the behavior of those who compose it. In summary, personal expression of "opinion" that workers and managers formed the organization to which they belong. This includes the feeling that the employee is their proximity or distance from your boss, your colleagues and coworkers, which can be expressed in terms of autonomy, structure, rewards, consideration, kindness and support, and openness among others.

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ORGANIZATION ORGANIZATIONAL CLIMATE AS CULTURAL PHENOMENON

The political scientist Robert Presthus has suggested that we live in a "society of organizations." In Japan, Germany, Hong Kong, England, USA, Russia and Canada and other industrialized countries, large organizations are likely to influence an alienating way if we lived in a remote tribe in the jungles of South America. This is completely obvious, but many of the characteristics of culture rest on obvious things. For example, how many people organize their lives based on different concepts of work and leisure? Follow rigid routines 5 or 6 days a week, living in one place and work in another, dressed uniformly, defend the authority and time consuming in the same place doing a repetitive set of activities. For a foreigner daily life is a peculiar set of beliefs and ritual routine that identify it as a completely different culture when compared with other more traditional societies. Anthropologists and sociologists have carefully studied these differences. For example, in societies where the household is the basic economic unit of production (rather than an organization), we find that the work has a different meaning and usually take much less time than one person. The distinctions are drawn between "meaning" and "end", between "occupational and general economic activity" and "social organization", tend to be more vague and attitudes and belief systems more cohesive. The French sociologist Emile Durkheim has shown that the development of the traditional models of social order, ideals, beliefs and values \u200b\u200band give more fragmented models of beliefs and practices based on the occupational structure of the new society. The division of labor characteristic of industrial societies, it creates problems of integration or, more accurately described as a problem described as a problem of "culture management. "They had to find ways to find and join society again, governments, religion, media and other institutions on the formation of opinions and beliefs play an important role in this process.

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HOW TO MEASURE THE ORGANIZATIONAL CULTURE?

The culture of an organization is being formed in various ways:

Selection of employees: the type of person recruited reflects and reinforces the culture of the organization.
Performance of staff, newly hired someone copy what others do . This ranges from how to dress, to the work schedule, going through how they use technology, and value they give to the posts in the parking lot.
The nature of business: some industries promote a particular culture, such as consulting or banking.
External environment means any organization is part of a society. Even still the same company, an office in Miami will not have the same culture as the branch in Nairobi and Buenos Aires.

Some of the dimensions in which culture can be measured include:


Individual vs. Collective: to what extent the employee is concerned for himself, working alone, or organized in groups or teams.

distribution of power: to what extent is concentrated or dispersed power in the organization.

Handling uncertainty: the extent to which employees feel threatened by ambiguity, and the importance they give to the rules, long-term employment, job security, etc.

Sexism: if the dominant values \u200b\u200bare masculine (more aggressive and forward-money) or female (with a focus on the quality of relationships).

long-term vs Short term: what is the timeframe considered in the decision-making.

Creativity and failure management: innovation is encouraged even lead to failure, or prefer to maintain the status quo.

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Morality in Kant and Foucault

Slogan: Find two moral dilemmas present and analyze them from the views of Immanuel Kant and John Stuart Mill

_________________________ 1.

Clarín: 30/08/2007 [1]

abort again prevent a disabled person who was raped

A court order prevented an abortion to a mentally disabled girl who was raped four months ago in Paraná. The measure, which became public yesterday, returned to rekindle the controversy with similar cases reported a year ago in Mendoza, La Plata and Corrientes.
The Criminal Code allows termination of pregnancy in a situation like that without involving penalties for physicians attending the patient. However, the champion juvenile of Paraná, Marcela Piterson, filed an injunction claiming to be protecting the rights of the unborn child. His stance was echoed by Judge Claudia Solomon, and that prevented the abortion was practiced in the San Roque and pediatric wards.

(...)

From Kant:

The fact that the act is good or bad will depend primarily on whether you may or may not lead to universal law. In this case, if you think so, you should think of what would happen if all rape cases banning abortion pregnancy. The most likely consequence would be immediate increase in the number of clandestine abortions and thus malpractice deaths, as is currently the case in Argentina and many other countries where abortion is punishable by law. The event will then bad when viewed from the categorical imperative of Kant.

The situation changes if one considers the fetus as a living, since there is an intersection of interests and priorities which should be encouraged to preserve life, does the fetus or the mother? Thus posed, bring any of the links universal law cause evil in any of the parties, so you should think otherwise. Kant also ran a series of three categories to determine whether an act was good or not (acts of duty, acts against the duty, and acts in accordance with the duty). Among those categories correspond to the case referred to an act of duty, as the law banning such abortions is supported by the church, serving as what he believes is right, regardless of their inclinations, and does not involve the individual interest. The intention is good, regardless of the consequences, as in Kant's intention is all that counts, the event will good too.

From Mill:

To determine whether the action was good or bad, when viewed from Mill's theory, should be analyzed initially if it succeeded or not happiness. For this, the prohibition of abortion in the case referred to should have caused more pleasure and less pain, in which case it would have been a good deed. But seeing what happened, you can see that not happen, it is unlikely that the possession of the child to be born as a reason of joy for the girl raped, either spiritually or physically, especially considering his mental state. And between the delivery and the rest of the process, pain is certainly present in more than one occasion, therefore, the resolution of justice will have been a bad action .

However, as with Kant's theory, should be considered a second point of view, the child. If you think so, you wonder if his own existence (the child) will result in him happiness, looking for signs of pleasure or pain. But how will provide a child's life after being born is not viable, and therefore the answer to the question of whether the measure taken by the justice cause happiness or not is uncertain. Between the two resolutions (uncertainty, and high probability of unhappiness in the mother), justice should be guided by what is safer, primarily considering the case of the mother. As the resolution passed, as already mentioned, bad .

2.

The Nation: 30/11/2005 [2]

The Senate passed the bill alleged donor

now becoming Senate unanimously law reform Act ablation and implantation of organs that introduces the concept of "tacit consent", better known as "donor alleged" that requires any person over 18 to donate their organs unless it has gone on record expressing its opposition.

(...)

"This will save lives and shorten the huge waiting list is currently six thousand people, of which we know to die two days," said González García, minutes after the passage of the Act submitted by the Executive.

(...)

From Kant:

As in the previous case, the first thing you should ask to see if the act is good or bad according to this theory, is whether it is possible to universal law and keep their positive characteristics (good), but in this case the situation is slightly different as the fact that it has been law (justice) implies that has been universalized, so that should be analyzed directly by its immediate and future consequences to determine whether it was a good move. Its main consequence, as clarified in the news González García above, is the salvation of hundreds of people waiting for a transplant to stay alive, and that prior to the law in question had very little chance of receiving it. That's who get the organs do not suffer negative consequences, since, as expressed in law, must be dead to be considered by it, precluding any possible consequence, good or bad. The action (in this case the law of presumed donor) is therefore good .

The law here mentioned correspond to an act of duty, and that justice itself is not acting on their own interests, but others, in itself, the law does not get anything for their progress or their good performance, and not optimally tilts, acts as the common good.

Finally, the intention the presumptive donor law is good, as it seeks to reduce the number of deaths due to lack of donors. Viewed from the theory of Kant, no doubt in this case the action is good. It would only be bad if you consider the possible psychological consequences of the relatives of the deceased, but would incorporate the emotional interests of a third group upon which the law does not act directly. This is what is often called "collateral damage", which could hardly be considered by kanteana theory, since in most cases is present, and make all these bad deeds.

From Mill:

As regards the donor that the law lacks life, and therefore also the possibility of pain or pleasure, can only analyze the reduction or increase of happiness in who receives the organ (always excluding the "collateral damage" mentioned recently). Well designed, can be considered to obtain an organ for the applicant it will generate increased pleasure, generated by an improvement in life expectancy and a reduction in pain, as will a critical condition a stable y progresivamente mejor. Provocará entonces felicidad en él, lo que hará de la ley una buena acción que genera felicidad en la mayoría de los casos (el transplante no es siempre fructuoso, pero en general lo es). Además, según Mill la felicidad de un individuo conducirá a la felicidad de la sociedad en su conjunto.

* Yo no soy ni kantiano ni millista, soy relativista.

---

[1] http://www.clarin.com/diario/2007/08/30/sociedad/s-03701.htm

[2] http://www.lanacion.com.ar/Archivo/nota.asp?nota_id=760860

Author: Tiago Suárez Lavandera.

Final grade: 10

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CHANGING ORGANIZATIONAL CULTURE ORGANIZATIONAL CULTURE

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When a group of work colleagues arrive at a cafeteria, coffee time, we see the great variety of tastes and preferences that each has. Some people just take it with sugar, just with saccharin, cut with hot milk, warm stained, decaffeinated with water, etc.

That would be easier for the waiter who asked all the same, that would have the same taste, it seems that the same view, total, a homogeneous group, aligned, where the "YES BWUANA" is the phrase predominant communication Talking to the top. "Black coffee for everyone? "Yes bwuana" Do you feel committed to the mission of the company? "Yes bwuana" Are clear about the objectives to be achieved? Too.

so submissive

This expression is part of the lexicon hypocritical that many workers are under a void or miscommunication up (in any professional category in the direction of the company), by a terrible working relationships with superiors, a corporate culture based on control, the distrust of employees, for a leadership style autoritario.Cada human being is a world, we say, a diversity of views, tastes, of contradictions, where the change is part of our existence. The sum of many opinions, behaviors, greatly complicates the management of teams .- You come here to work "and about" who is not interested you know where the door is -. This phrase describes with vivid clarity the organizational culture based on "command and control" of many companies, unfortunately to the detriment of the very fashionable mismas.Está virtual communication, so we avoid to see us face, and above all, to face , which is responsible, which of course is responsible for the management of staff, department heads, coordinators, all that should be communicated as to do in the workday.

A cup of coffee? Asked the chieftain - (There's something fishy here) - think the Currito. If you look at the facial expressions of each, we are likely to notice the distrust that pervades the brief conversation. We prefer virtual communication, where gestures, emotions, perceives no other. Make a serious mistake companies that decide to develop only the organizational communication strategy with the intranet, leaving in the background close contact, face to face, departamentos.Las members of different companies need to generate a culture of commitment to organization, collaboration among colleagues work, mutual support, enthusiasm down, and the recognition up to managers. It is true that labor issues should not take home, or vice versa, however, share in a natural way the circumstances we live in different areas of life, is very healthy for oneself and for others, problems dwarf to feel understood. Also Is there anyone in this society, so complex, that does not have similar circumstances?

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A Theory of Organizational Culture and Leadership Effectiveness

Much of the research literature on organizational culture have highlighted the central importance of values \u200b\u200band beliefs found in the nucleus social system of an organization. The most common topics of interest were the ways in which organizations develop and maintain these core values \u200b\u200band behaviors that accompany them or how these values \u200b\u200band behaviors are transmitted to new members of the organization.

Vicular management procedures with the assumptions and core beliefs is an important but often neglected in the study of organizational culture and effectiveness. The values \u200b\u200band beliefs of an organization give rise to a set of practical management policies or procedures, specific activities generally have their roots the values \u200b\u200bof the organization. These activities come from the prevailing values \u200b\u200band beliefs of the organization and reinforced. Specific policies and procedures are often difficult to separate the essential values \u200b\u200band beliefs and shared meaning system that sustains them. This is partly the reason the organizational culture often seems both mystical and practical.

Moreover most of the implicit ideas about the relationship between culture and effectiveness presented to date have attributed the success of organizations to some combination values \u200b\u200band beliefs, policies and practices, and the relationship between the two. "The effectiveness (or lack thereof) is a function of values \u200b\u200band beliefs, played by members of an organization." The specific values \u200b\u200bor agreement on the specific values \u200b\u200binfluence the effectiveness. This idea is perhaps more mystical explanation of why the culture of an organization debeafectar performance. Despite the strongly held beliefs, a sense of mission or the consistency that comes from a set of shared values \u200b\u200band beliefs, they do provide a foundation for coordinated action within an organization.

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LEADER, A BUILDER OF ORGANIZATIONAL CULTURE EFFECTIVE COMMUNICATION

now speak of the importance of the leader in organizational culture, as mentioned, organizational culture is a set of values, traditions, beliefs, habits, norms, attitudes and behaviors that give identity personality, meaning and destiny of an organization to achieve its objectives economic and social.

Since this is essential to create and promote staff consistently throughout an organization, loyalty, confidence, vitality, participation, communication, values \u200b\u200band consistency in behavior. From the point of view of the customer relationship, the work culture has high importance.

The leader must recognize that employees treat their customers the same way that they feel treats them. The leaders of the future must take into account issues such as participation, integration and creativity as a priority in the company's workers. The work culture of organizations This country leading constructors of the environment in which processes are fully human. When an enterprise system and culture are open, permissive and free, it takes great leadership to strengthen and recognize continuous and daily attitudes, behaviors and values \u200b\u200bof organizational culture.

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Mill and Super Friends

Slogan: Think about the text that follows on the basis of the concepts learned Foucualt. There are certain categories of interpretation that you have known recently (for example, the concept of "history") and can test, deploy, further reading of the text using these categories. Then, with the ideas of Nietzsche, Heidegger and Rorty compose a critical text which develops new interpretive ideas from the text. You can make a review from these authors, or perform an array of ideas to enrich the look of Foucault with new perspectives.
print this text and attach it to work. It must rise to the TP blog delivered simultaneously with the paper.
Some questions about "defense of society"
[summary translation of a chapter of Michel Foucault, Résumé des Cours, Collège de France, Paris, 1989]
"To carry out a concrete analysis of power relations seems necessary abandon the juridical model of sovereignty, this model presupposes the individual as a subject of natural rights or powers primitive. Is given by an objective fact that this model accounts for himself the ideal genesis of the state, in short, the law makes fundamental manifestation of power. We should make an attempt to study the power not only from the primitive terms of the power relationship, but from the power relationship itself as it will determine the elements on which state: instead of thinking ideal subjects for which requests have abated something of themselves or their powers to be subject, we should explore how relations of domination alone can build the subjects. Likewise, instead of investigating the unique shape, the central point to which all forms of power arising as a consequence or development, we should address their multiplicity, their differences, their specificity, reversibility, studying, therefore, as relations of power that intersect, excluding each other, converge or otherwise oppose and tend to cancel. In short, instead of considering the law a manifestation of power, we might be more useful to try to discover the different techniques of coercion that puts the law into operation. "
of Nietzsche, genealogy, history. [I]
Genealogy [...] [...] [...] is opposed to meta-historical deployment of ideal significations and indefinite teleology. He opposes the pursuit of "origin." [...]
want to believe in the beginning things were in their perfection, that shining out of the hands of the creator, or light without a shadow of the first dawn. The origin is always before the fall, before the body, before the world and time: on the side of the gods, and the narrating is always sung a theogony. But the historical beginning is low, not in the sense of modest or discreet as the way of the dove, but ridiculous, ironic, suitable to undo all fatuities. [...]
what Nietzsche never ceased to criticize after the second of the Untimely, is this kind of story that reintroduced (and is always) the supra-historical point of view: a story that would be responsible for collecting, into a whole tightly closed in on itself, finally reduced diversity of time, a story that would allow us to recognize everywhere and giving all the way past movements of reconciliation, a story that will launch on all that is behind it a look end of the world. This history of historians seeks a foothold outside of time, seeks to judge everything according to an apocalyptic objectivity, for he has been a true eternal soul never dies, always identical to consciousness itself. If the historical sense be outdone by the view above-historical metaphysics can then resume it at his own, setting it under the form of an objective consciousness, to impose their own "Egyptian." [...]
the body is trapped in a series of schemes that cross, is broken by the rhythms of work, rest and holidays, is poisoned by food or poison, values, food habits, and moral laws all together ; provides resistance [vi]. The story "effective" is distinguished from that of the historians that does not rely on any statements: nothing in the man nor his body is fixed enough to understand other men and recognized them. Anything to which one adheres to turn to the story and capture it in its entirety, all you can retrace as a patient, this continuous movement is systematically destroy it. We must shatter allowing the dildo game surveys.
know, even historical, does not mean "find again" or especially "find." The story will be "effective" in so far as to introduce discontinuity in our very being. Divided our feelings, dramatize our instincts, multiply our body and oppose himself. Do not leave anything under him would have the reassuring stability of life or nature, will not lead to any move towards an end obstinacy millennium. Dig something about what he wants to rest, and rages against his alleged continuity. Knowledge has not been done to understand, has been made to make cuts.
[...] There is a whole tradition of the story (theological or rationalistic) that tends to dissolve the singular event in a perfect continuity linking the teleological movement or natural. The story "effective" revives the event in what may be the single shear. Event-by this it is necessary not understand a decision, a treaty, a kingdom, or battle, but a relationship of forces is reversed, seized power, a vocabulary taken up and turns against its users, a domination that is weak, stretched itself is poisoned same, something else that appears on the scene disguised. Forces in the story do not obey to a destination or a mechanic, but at random in the fight [vii]. [...] Actual history knows only one realm, where there is no ruling or final cause, but only "the iron hand of the need to shake off the Horn of Fortune" [viii]
Finally, last feature of the story effectively. Not afraid to be a knowledge in perspective. Historians seek as far as possible to erase what to betray, in their wisdom, the place from which to watch, when they are in, the match-makers what their passion unattainable. The historical sense, as Nietzsche understands it, is known perspective, and not reject the system of its own injustice. Viewed from an angle with the deliberate purpose of assessing, to say whether or not to follow all the traces of poison, to find the best antidote.
(All material www.heideggeriana.com.ar left)

Michel Foucault: Nietzsche, Genealogy, History and Some Questions on "The Defence of Society" as Foucault Foucault

In the two texts to analyze, Foucault develops several key concepts that continually reappear in his thoughts. Explores mainly about power relations, genealogy, history, the historian and the historical sense. Let's start with the concept of power relations.
On Some Questions about "The Defense of the Company, Foucault provides a critique of traditional subject constitution, taking as central the concept of sovereignty. While this criticism develops, deploys his conception of what he calls power relations, the which is opposed, "by definition" to the constitution of the subject referred to above. That is, according to the concept of sovereignty (at least that takes Foucault) each subject belonging to a society is sovereign and subject to the same time, as it contributes both to create the authority and part of it. That is, each individual gives his will to forge such authority. This is a classic concept of "Rousseau", which in turn is taken up by Hobbes: men, in order to survive, emerge from their state of naturalaza, cediéndolo the state, and thus formed. It is the "social contract" of Rousseau, which constitutes marital status, where, according to more traditional looks, it is the power. However, Foucault shoots about this, claiming that "instead of thinking about subjects ideals to which calls yield something of themselves or their powers to be subject, we should explore how relations of domination can build themselves the subjects. " The subjects are forged from power relations. The power is generated from various relationships, which are second to form global structures. This will reproduce the power relations, which are found in the roots of any society: cross, characterize and constitute the entire social body. For this reason, the subject is not previously established form of society but are the relations of power who determine what shape and as a subject. In addition, relations of power "intersect, excluding each other, converge or otherwise oppose and tend to cancel." Therefore, the power to be related (this contrasts with the traditional Marxist view), is everywhere, is multiple, and crosses the subject in all its forms.
Then we went into the development of the concepts of genealogy and history. Disentangle these concepts is basically impossible, as both Foucault and other philosophers (especially Nietzsche) the place simultaneously, and the interpretation and understanding of one goes along side by side. Foucault's thought is opposed to traditional conceptions of history. Critique its linearity, its progress, its origin, its end, his approach to truth, continuity, wholeness and unity, ie all critical and positivist dialectical interpretations of history. Sets the phenomena of rupture. Introduces the concept of discontinuity, "History will be 'effective' in so far as to introduce discontinuity in our very being." It breaks the linear discontinuous dialectical, ie a metaphysical thought of the story, with a holistic thinking. Here is the family thought. The genealogy is the "dig that about what he wants to rest, and rages against his alleged continuity. Knowledge has not been done to understand, has been made to make cuts.. " Foucault recognizes history as a set of events without purpose or origins, "the story" effective "revives the event in what may be the only one." And success means "a relationship of forces is reversed, seized power, a vocabulary taken up and turns against its users, a domination that is weak, stretched itself is poisoned." Isolated events in history. For Foucault, the genealogical history is composed of elements and compounds different from each other, giving life to the discontinuities that cross the subject. Therefore, genealogy, in a way, is what they perceive the uniqueness of events, thus defeating its purpose well as its origin. The story has no purpose. As he writes in Nietzsche, genealogy, history: "The genealogy [...] [...] is opposed to meta-historical deployment of ideal significations and indefinite teleology. He opposes the pursuit of 'home'. "" Meta-historical deployment "is understood as teleological unfolding, or like I said, as linearity dialectic.
The ever presence of Nietzsche
born From the above, now, the relationship with Friedrich Nietzsche. Although, in some Thus, it has already been exposed, as Foucault's genealogical development takes this thinker. Keep in mind that one's thinking influenced the thinking of the other (in fact, has influenced almost all of Western culture that came after him.)
When Foucault opposes "meta-historical deployment" is opposed to metaphysics, the metaphysical foundations. In Nietzsche that appears in his immortal "God is Dead" killed the unit ideas that explain the reality, the essence died, died metaphysics of history. This is how the world of competing theories that face each other to explain the outside world. Foucault takes up the idea of \u200b\u200bgenealogy Nietzsche to kill the sense of tracing the source: according to him there is no starting point from which we can trace an evolutionary line. Also, both were opposed to the traditional conception of history, which Foucault called global history. He writes: "There is a whole tradition of the story (teleological and rationalist) that has to dissolve the singular event in a perfect continuity teleological movement or natural entanglement." Foucault, following Nietzsche, elaborates the concept of history (which has been previously developed) and the historian. Relativized his position, which, previously, was a condition to understand the truth and that its position was objectively. So what is the truth according to Michel Foucault? It is a "socially constructed fiction," which "has implications of power." Foucault writes: "The truth is an illusion, however, lies in the bowels of the concrete social relations that are relations of power and therefore power." Nietzsche characterizes the truth as a set of metaphors, discourses, all philosophers predecessors he developed his thinking as the embodiment of truth, his critique, then, is that these never recognized "the truth" as what was actually : a set of metaphor. In this way, the truth is built on agreements established socially. Nietzsche writes: "What is the truth? A host of metaphors, metonymy, anthropomorphic, in short, a sum of human relations which have been enhanced, extrapolated and embellished poetically and rhetorically, and which, after prolonged use, a town considered firm, canonical and binding, the truths are illusions of which they have forgotten that they are: metaphors that have become worn and weak sensible .... " When you type "truths are illusions," the relativity of truth to which Foucault refers reappears. Shoot
on Heidegger
had previously indicated that Nietzsche is charged with murder, along with many other things, to metaphysics. However, Martin Heidegger is the thinker of modernity (though with him, or even longer with Nietzsche, born postmodernity) that restores metaphysics, which takes their grievances early, returning to the question of being. This is one of the maxims of Heidegger: all metaphysical development, he says, has made the error of asking the agency and not being. From Aristotle to the question of being forgotten. Truth, for Heidegger, it will not by social constructions and metaphors. Truth is the unveiling of being. In order for this to happen, the attitude of being-there, Dasein, must be open and never should maintain an attitude of "conquest and subjugation," which is what characterizes the entity of the twentieth century, which happens to be technique, which searches for and does not ask for the media. This Dasein can stand before the call of being from two positions: either maintaining a pre-ontological position either an ontological or theoretical position. The first refers to the being-of-useful, ie, which maintains a pragmatic attitude. Basically, the majority of humans remain. The other is more the attitude that Dasein must have to understand to be his time (This is necessary to make a split: Heidegger be considered to be as historic, which changes along with the world.) This attitude must be reflective, and that's the attitude we must embody the philosophers that we understand to be and present that understanding to all beings. This is something that runs counter to the thinking of Foucault. According to this, as noted above, the truth "is in the bowels of the concrete social relations" discourses of power that embody the true birth of the relations of power, so that never speaks of a "stripping back" something that appears to us in the clearing from our state, as Heidegger referred. Finally, ask about the origin and the cause is part of Heidegger's thought, which is in contrast to Foucault and Nietzsche, who set the absurdity of seeking the origin of things.
Rorty and the last murderer of metaphysics
Rorty would become the leading critic of the notion of truth as correspondence. This view states that knowledge is made up of representations, both mental and language, and that these are true as correspond with reality. Given this, Rorty says that it is impossible to establish any correspondence between leguaje fragments and fragments of reality because it is impossible to get out of our minds, or in consequence of the language. From here, you come to that knowledge represents the world, and supporting this, Rorty says think of knowledge as a tool for interpreting the world. This position is known as a pragmatist. Says "We must put aside the idea that knowledge is the attempt to represent reality. We should, however, view the inquiry as a way of using reality. " That gives it a practical nature to knowledge, and ends dethroning the essence. He himself defined itself as anti-essentialist; breaks the distinction between intrinsic and extrinsic "between" look "and" reality " between essence and substance. By asserting that things just are what they are in terms of its relationship with other things, takes the position of a pan-relationships. The language in the form of connection between objects, thus disassociating its intermediary position between subjects and objects. Humans move in the language and social practices that generate it. And here, to consider the world as a network of descriptions and meanings, we return again to Foucault: truth as a social construction of truth as a form of language, becoming a discourse of power. The truth, then, is "negotiated" with the company from a consensus.

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Learn to communicate effectively means changing our rules of communication in our particular groups (family, school, work, social group). This may not be effective, but it works because people have been accommodated prewritten papers by expectations of others when a new member joins the group, the members of this rush to point directly or indirectly what is acceptable and what is not. Group norms are rarely discussed whether or not satisfactory. Once indoctrinated the group rarely dare to criticize them. You can learn to communicate effectively, but perhaps a new way of being not like the people who surround him. "Let sleeping dogs lie, because that's how it should be", say. As we acquire new skills to establish genuine relationships, we find a problem faced by all the directors in the area of \u200b\u200binterpersonal communication: the application of learning in real life.

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WHAT IS ORGANIZATIONAL CULTURE?

is the sum total of beliefs, knowledge, mental attitudes and habits, which people are exposed during their social conditioning. Through contact with a particular culture, the individual learns a language, values \u200b\u200band learning acquired habits of behavior and thinking. The culture of their society defines objects and situations for the individual, while other societies with different cultures may define the same objects and situations differently.

Edgar Schein (1988), one of the authors who have reported the approach of organizational culture, defines it as "a pattern of basic concepts that a given group has invented, discovered or developed in learning problems confronting external adaptation and internal integration that has worked well enough to be judged either valid and therefore taught to new members as the correct way to perceive, think and feel in relation to those problems.

is important to note that organizational culture consists of the following elements:

• artifacts and creations (often visible but not decipherable)

in this section integrates language, stratification and status systems, technology, art and behavior patterns visible and audible.

• values \u200b\u200band ideology (higher levels of perception conscious)

here come the ideals and goals and the means to reach them.

• basic assumptions and premises

which is composed of man and nature, time, space and interaction rules.

is important to note that culture can change over time and that the behavior you have in an organizational context may be inappropriate in another.

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practical job of Philosophy: Nietzsche and his critics

[Tiago Suárez Lavandera]

Slogan:

Slogan: Think about the text that follows on the basis of the concepts learned in Nietzsche. There are certain categories of interpretation that you have known recently (for example, the concept of truth as a metaphor) and can analyze, display, further reading of the text using these categories. Then, with the ideas of Foucault, Heidegger and Rorty compose a critical text which develops new interpretive ideas from the text. You can make a review from these authors, or perform an array of ideas to enrich the look of Nietzsche new perspectives.

print this text and attach it to work. It must rise to the TP blog delivered simultaneously with the paper.

Posthumous Writings

5 [3]

We put the word where our ignorance begins, where we can not see beyond, for example: the word "I", the word "do", the word "suffering", they are perhaps the lines of the horizon our knowledge, but not "truths"

5 [22]

fundamental solution: we believe in reason, but this is the philosophy of concepts gray The language is built on the most naive prejudices. Now read on things dissonances and problems we have introduced ourselves because we think only in the form of language and for that reason, we believe the "eternal truth" of "reason" for example, subject, predicate, etc. . We stop thinking if we want to do under constriction language, we come to doubt see here is a limit as a limit.

Rational thought is interpretation according to a scheme that we can not release

6 [8]

[.. .] our living conditions prescribed by general laws within which we see, can see shapes, figures, legislation

9 [60]

(46) Huge act of self : becoming conscious of himself not as an individual but as humanity. Reconsider, think back: tour the small and large ways.

Man seeks "truth": a world that does not contradict, do not cheat, do not change, a real world -a world in which not suffer: contradiction, deceit, change-causes of suffering!. The man has no doubt that there is a world as it should be, would find the road leading to it-(Critical Hindu: even the "I" as apparent as not-real).

Where

takes the man in this case the concept of reality ?

Why suffering derives precisely change, deception, contradiction? Why not rather his bliss? ... "The contempt, the hatred of everything that happens, it changes and becomes: - Where does this assessment of the permanent?

Obviously, here the will of Truth is the simple desire to meet with a world of permanent.

The senses deceive, the reason corrects the errors: consequently, we conclude that the reason is the way to the permanent ideas that are less than the senses should be closer to the "world true. "

"From the senses from the biggest blows of misfortune, they are deceivers, seducers, annihilating.

The that can only be guaranteed as it is: change and that are excluded. The supreme desire is given to identifying what it is. This is the curious way to the highest bliss.

In short: the world as should be there, this world we live in is only our world error- should not exist.

The belief in what appears only [as] a simple consequence: the true primum mobile is the lack of faith in what becomes, the distrust of deviniente, contempt to all becoming ...

What kind of man thinks this way? A kind suffering, unproductive, tired sort of life. If we counter the species is listed as a man, it would not need a belief in what it is: but still, would despise him dead, bored, indifferent ...

The belief that the world as it should be is , there really is an unproductive belief not want to create a world should be. They erected to exist, seek ways and means to access it. - "Will truth" as impotence of the will to create .

[...]

9 [89]

is required acceptance of the body to think and infer: the only logical ways to handle things stable.

why this acceptance would have no probative value for the reality: 'the local' is part of our optics.

The "I" as being (untouched by the evolution and development).

The world fictional subject, the substance of "reason" and so on. necessary: \u200b\u200bin us a power sequencing, simplifies, fake, artificially separated. 'Truth' will become owner of the multiplicity of sensations, stringing phenomena under specific categories. In this part of the belief in the "in itself" of things (we phenomena as real ).

The character of the world to come as unformulated as "false" as "contradicting".

knowledge and become mutually exclusive.

therefore "knowledge" has to be something else: it must precede a willingness to do-cognizable, a species of evolution have to create the illusion of being.

Philosophy Practical work: Nietzsche and his critics

Analysis:

5 [3] and 5 [22]

In these two sentences quoted from Nietzsche can see how important it was for him the problem of the influence of the grammar in society and particularly in philosophy, because in the end was that the man who led them to certain conclusions and not to others. That is, because of the invention and the existence of words like "being," I "or" truth "is that it comes a whole branch of thought in which they develop, for example, beliefs entities endowed with traits permanent and proper, essential and universal nature, and ultimately favor a substantial understanding of reality.

According to Nietzsche, this is one reason, among others, to the existence of metaphysics as we know, and his long stay in the philosophy throughout history. In his view, s i our grammar were different, our way of seeing and understanding the world would be different, but how was from the way in which it developed the grammar, metaphysics seems to have been a point which would be necessary to go sooner or later.

In its extensive critique of metaphysics, Nietzsche believes that this and other issues is that it is a source of ignorance, a word actually used in the first of the above phrases. Try to show for it that metaphysics is that limit after which we can not see nothing else which "begins our ignorance." But it said that not to be confused with truth to such limits, since not that we do not understand or not be able to see them means that it is not true. There are truths that will certainly exceed the man and escape from their hands (if there are some that do not).

This point of origin of metaphysics is attached to other Nietzsche postulates two sources: first, the invention of the rational world began in Plato's theory which divides reality into two worlds, one real linked to reason, and one apparently linked to the senses. And encompassing the above, the second source is postulated as a psychological origin of Platonism and the Metaphysics, in which the metaphysical categories as substance, being, essence, or unit are pure inventions for them to find the rest regularity and quiet away from the only existing world, which is offered to the senses. The latter is more related to the second date ( 5 [22]) , suggesting an intrinsic circular relationship between language and reason, in which one justifies the other and vice versa, and that is why when one disappears, so does the other, as Nietzsche says when he explains that " stop thinking if we want to do under the constraint of language. "

6 [8]

Nietzsche in this quote is to convey that what we see when we look customarily, for example, an object is no longer the object itself, but what it represents to us depending on the value we provide. Specifically, once the shares become habitual, they become automatic (there is a process automation). And I do not perceive the object in its overall constitution, but through the most characteristic features or their place in our world around (different for everyone). That is why Nietzsche uses the word "prescribed" talking about the relationship between our conditions and general laws, since it is precisely what happens, first determine (synonymous prescribe) to the latter.

9 [60]

I developed here is the concept of nihilism which Nietzsche devotes a considerable part of work. Nihilism comes precisely from "nothing" ( "nihil" ) word that refers in the quote in question, referring to the new beliefs and ideas modern (for its time), again leading to the belief and desire the stable, permanent, eternal, and never to what changes and transforms.

In this quote Nietzsche criticizes essentially those who believe that "what ought to be" living there and finding a way leading to it, whereupon arose, among other things, religion, instead of believing that "what should be there" and should let the force of will. From here you think the "will to truth as impotence of will to create."

Nietzsche himself is an ardent nihilistic active type, which seeks the complete destruction of all existing values \u200b\u200band their replacement by radically new phase necessary for the emergence of a new moment in history and a new morality. It differs from passive nihilistic type in which the latter do not believe in any value, considering that every value is possible only if God exists, and what has been said, God does not exist, which leads to total loss of faith in everything. Furthermore, since even the appearance of nihilism is believed that life had meaning because it was something outside, with the death of God, life becomes meaningless, leaving the man in despair.

Bibliography:

- Nietzsche, F. (trans. 1998) On Truth and Lies in extramoral sense, Madrid: Tecnos.

- http://www.nietzscheana.com.ar, Horacio Potel.

- http://www.e-torredebabel.com, Javier Echegoyen Olleta .

[Tiago Suárez Lavandera]

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His description:

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