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Connectivism has been proposed to explain the impact of new technologies on learning. According to this approach, learning may occur even outside the individual within an organization or a system. Learning objectives are not defined in advance and learning requires the ability to form connections and use networks to find the required knowledge. The connections by which individuals can learn are more important than what they currently know. The purpose of this paper is to investigate if a measure, rating the importance of concepts, can be derived from a network representation of the learning domain and if highly connected concepts – with high importance value – can describe whether information is explored in such ways as assumed by connectivism.

The authors empirically examined if the proposed measure can provide insight on the role of connections in learning and explain the reasons behind passing certain parts of a test using a linear regression model.

The results are twofold. First, an implementation of the information exploration principle of connectivism has been introduced, applying semantic technologies and the importance measure. Second, although no significant effects could be isolated, trends in performance improvement concerning highly important concepts were identified.

However, connectivism has been known since 2005, it is still lacking for successful implementations. The presented approach of a concept importance measure is a promising starting point by providing means of connected learning, enabling individuals to effectively improve their personal abilities to better fit job demand.

The Allianz acquisition of Dresdner Bank was announced as one of the most important deals of the year, in 2001. It was certainly one of the largest. In April 2001, the Munich-based insurance firm, Allianz, bought Dresdner Bank for more than €20 bn. Unfortunately, such optimism was unfounded. The projected synergies never materialized and in August 2008, Allianz sold Dresdner Bank to Commerzbank for €9.8 bn. The company had lost more than half its value in just seven years. The purpose of this article is to analyze how this happened.

The article is a case study of the acquisition Dresdner, looking specifically at problems of post-merger integration.

The article shows that problems of corporate culture were a serious handicap to the success of the merger.

The briefing saves busy executives and researchers hours of reading time by selecting only the very best, most pertinent information and presenting it in a condensed and easy-to-digest format.

The purpose of this paper is to describe the role of management in first century Palestine, and point to implications this has for subsequent management scholarship, especially Weber's widely accepted argument that contemporary management theory and practice is grounded in a Judeo‐Christian ethic.

The literature on the role and activities of managers in first century Palestine is reviewed and used to evaluate management scholarship that draws on biblical writings from this era.

Managers played an increasingly important role in all aspects of social life in first century Palestine, and functioned as go‐betweens amongst households that were embedded in a web of patron‐client relationships. Based on analysis the paper contends that it seems unlikely that the core features of the Protestant Ethic would have been a prominent part of the Judeo‐Christian ethic in first century Palestine. The paper's contention is consistent with the observation that in first century Palestine, the hallmarks of the Protestant Ethic – such as “calling,” “rationalization” and “spiritual (vs political) salvation” – would have been welcomed by the social elite but would have been perceived as a threat by the poor, whereas the historical record indicates that first century exemplars of the Judeo‐Christian ethic were instead welcomed by the poor and perceived as a threat by the elite.

The paper questions whether the hallmarks of the Protestant Ethic as described by Weber represent a plausible interpretation of the biblical record. The paper also provides a basis for challenging common assumptions in the literature that contemporary management theory is based on a biblical Judeo‐Christian ethic.

This paper may facilitate a more accurate interpretation of historical texts as they relate to management, and inform the study and development of alternative ways of managing.

The research described here provides a foundation for examining aspects of Weber's widely accepted thesis, as well as the writings of modern scholars.

This article reviews research published in secular management journals that examines what the world’s largest religions (Buddhism, Christianity, Confucianism, Hinduism, and Islam) say about management. In terms of how religion informs management, the literature identifies two basic means: (1) written scriptures (e.g., Analects, Bible, Quran) and (2) experiential spiritual practices (e.g., prayer, mindfulness). In terms of what religion says about management, the emphasis tends to be either on (1) enhancing, or (2) liberating mainstream management. Studies based on scriptures typically either enhance or liberate management, whereas empirical research based on spiritual disciplines consistently point to liberation. Implications are discussed.

This article examines Max Weber’s theory of value spheres as a basis for a polytheistic religious sociology of institutional life. Weber’s approach implies institutional theory as a form of comparative religion. Two problems present themselves. If the values of the spheres are to be considered as “gods,” they do not align easily with Weber’s sociology of religion. Given that love was central both as a driver and a constituent in Weber’s understanding of salvation religions, it also implies that love be incorporated into our theorizing of institutional life, something entirely absent in the way we think about enduring forms of social organization. Taking the second seriously may enable us to fabricate a solution to the first.

This paper aims to check the presence of such relationship in the field. Certain values are at stake for the success of economic behavior. Since the genesis of modern capitalism, a set of beliefs proper of Calvinism (mainly Predestination but also Beruf, inner-worldly asceticism, role of Sects […] ) was said by Max Weber to cause an anxiety about salvation and generate a propensity to economic success as a sign of election. The author argues on the contrary that the Calvinist belief in the Perpetual Assurance of Salvation might cause a sense of self-efficacy able to favor economic success. To observe this in action today, it is crucial to consider the evolution that the Protestant ethic went through migrating first in North America and, finally, through the Protestant revival of China. Wenzhou is called “Jerusalem of China” for its large Protestant community that is also strongly involved in business. Some scholar already pointed out the presence among those entrepreneurs of this Protestant ethic (Yi Xiang, Boss-Christian […]).

The data presented in this comparative qualitative study pertain to ethnographic observations, job-shadowing and interviews done among Chinese Christian and non-Christian entrepreneurs from Wenzhou living in Milan, Italy.

The results show, with some adjustments, the presence of a Chinese version of the Protestant ethic overlapping with several values proper to the Chinese context (Confucianism, lineage, social network). The extension of the study to other cases must be done with caution considering the non-causal justificatory role of the belief.

Successful entrepreneurship involves specific social, cultural and even religious aspects that move beyond mere business strategies.

On Justification: Economies of Worth (Boltanski & Thévenot, 1991/2006) was a synthetic and comprehensive parsing of common goods, goods that could and had to be justified in public. In response to Bourdieu’s critical sociology, they rather provided a robust and disciplined sociology of critique, the situated requirements of justification. They refused power and violence as integral to the operability of justification. They emphasized the ways in which conventions of worth afforded coordination, not their constitution of or by domination. They refused to make either capitalism, or the state, into primary motors of social order. Indeed, they refused social sphere, structure, or group as the ground of the good. They emphasized the cognitive capacities of agents. There was no passion, no desire, no bodily affect in these justified worlds. There wasn’t even any account of production of value, of children, or of money. And while they recognized the metaphysical aspect of the good and even used Christianity as a template for one of their cités, they rigorously excluded religion. The theory was designed to analyze moments of controversy, not quiescence or quietude. In his subsequent work, Boltanski aimed to address these absences. In this essay, we examine how Boltanski sought to restore love, violence, religion, production, and institution across five texts: Love and Justice as Competences (1990/2012), The New Spirit of Capitalism, co-authored with Eve Chiapello (1999/2007), The Foetal Condition: A Sociology of Engendering and Abortion (2004/2013), On Critique: A Sociology of Emancipation (2009/2011), and La «Collection», Une Forme Neuve du Capitalisme – La Mise en Valeur Economique du Passé et ses Effets (2014) co-authored with Arnaud Esquerre.

The purpose of this paper is to examine the relationship between religion and entrepreneurship and whether religious practice impacts on how individuals view the individual and societal contribution of business enterprise. As ethnic diversity is increasing within the Western world, so too is the religious mix of value systems and religious belief systems that come with such diversity/religions. Paralleling increasing diversity is the decreasing participation rates in the traditional Christian churches. The paper questions the impact of this changing religious mix on entrepreneurial participation and perception.

A total of 2,000 randomly‐selected New Zealanders were telephone‐surveyed to measure their perceptions of individual and societal impacts of entrepreneurial participation and religious practice.

The findings indicate that increasing ethnic diversity and associated religious value systems are certainly not going to negatively reduce the business start‐up rate. If anything, the start‐up rate may be enhanced.

The paper shows that the value that New Zealand society places upon entrepreneurship is not diminished by the increasing religious diversity in the country.

The critical dimension and the one that can unify knowledge through systemic interrelationships, is unification of the purely a priori with the purely a posteriori parts of total reality into a congruous whole. This is a circular cause and effect interrelationship between premises. The emerging kind of world view may also be substantively called the epistemic‐ontic circular causation and continuity model of unified reality. The essence of this order is to ground philosophy of science in both the natural and social sciences, in a perpetually interactive and integrative mould of deriving, evolving and enhancing or revising change. Knowledge is then defined as the output of every such interaction. Interaction arises first from purely epistemological roots to form ontological reality. This is the passage from the a priori to the a posteriori realms in the traditions of Kant and Heidegger. Conversely, the passage from the a posteriori to a priori reality is the approach to knowledge in the natural sciences proferred by Cartesian meditations, David Hume, A.N. Whitehead and Bertrand Russell, as examples. Yet the continuity and renewal of knowledge by interaction and integration of these two premises are not rooted in the philosophy of western science. Husserl tried for it through his critique of western civilization and philosophical methods in the Crisis of Western Civilization. The unified field theory of Relativity‐Quantum physics is being tried for. A theory of everything has been imagined. Yet after all is done, scientific research program remains in a limbo. Unification of knowledge appears to be methodologically impossible in occidental philosophy of science.

Ponders on whether Abraham Flexner was responsible for the change in medical education in North America in the early 20th century, owing to his report of 1910. Tries to demonstrate that medical education in the USA was part of a greater whole of major changes at that time. Concludes, though there was a philanthropic influence, Flexner (who refused to accept credit for change) was not the father of the medical reform plan.