Beruflich in Peru: Trainingsprogramm für Manager, Fach- und Führungskräfte

Vandenhoeck & Ruprecht
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Deutschland ist für Peru der wichtigste Handelspartner für die Einfuhr hochwertiger technischer Produkte sowie Abnehmer peruanischer Rohstoffe sowie landwirtschaftlicher Erzeugnisse. Seit Jahrzehnten ist Peru zudem ein Empfängerland im Rahmen der Entwicklungszusammenarbeit. Peru ist kulturell, politisch und gesellschaftlich einerseits stark von der kolonialen Vergangenheit – beginnend mit der Landung des spanischen Eroberers Francisco Pizarro im Jahre 1532 an den Küsten Perus –, geprägt, andererseits von den wechselhaften politischen Entwicklungen in Südamerika und den Beziehungen Perus zu seinen großen Nachbarländern Argentinien und Brasilien. Die Peruaner haben im Laufe ihrer Geschichte eine sehr eigenständige Kultur entwickelt, die ihr Denken und Verhalten sowie ihre Wahrnehmung und Empfindungen in einer Art und Weise geprägt hat, die sich deutlich von der ihrer deutschen Partner unterscheidet. So geraten Deutsche in der Begegnung, in der Kommunikation und Kooperation mit Peruanern immer wieder in Situationen, in denen sie auf unerwartete Reaktionsweisen treffen, die sie nicht nachvollziehen können und auch nicht verstehen. Dies führt zur Verunsicherung, zum Orientierungsverlust und im Endeffekt zu erheblichen Stressreaktionen. Dieses Buch basiert auf einer Fülle von Erfahrungen, die Deutsche in mehrjähriger Zusammenarbeit mit Peruanern gewonnen haben. Das Trainingsprogramm bereitet anhand kulturell bedingter kritischer Interaktionssituationen auf den Arbeitsaufenthalt in Peru vor.
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About the author

Dr. Alexander Thomas war Professor an der Universität Regensburg und Gründungsmitglied des Instituts für Kooperationsmanagement.
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Additional Information

Publisher
Vandenhoeck & Ruprecht
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Published on
Sep 12, 2012
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Pages
202
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ISBN
9783647403588
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Best For
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Language
German
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Genres
Psychology / Applied Psychology
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Content Protection
This content is DRM protected.
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Alexander Thomas Ormond
"The motive of this volume is a desire to restore the primacy of certain conceptions which are in danger of disappearing from our modern thinking, and to reform others which, as I think, have been wrongly or inadequately conceived. Reflection has led me to dissent from monistic pantheism on the one hand, and from agnosticism on the other, two of the leading tendencies in the thought of our century, and to seek a metaphysical basis for philosophy that may adequately ground a rational theory of knowledge and being. With this end in view, I have sought to reconstruct philosophy upon the trinal categories of being, non-being, and becoming, and also to reform the current methods of metaphysics by showing that a completely rational idea of being can be achieved only when we represent it under our highest and most concrete categories and translate it into self-conscious personal spirit. The result is a spiritualistic metaphysic which leads us to ground the world of reality in an Absolute possessed of supreme intelligence, goodness, and love. The order in which the basal concepts emerged in my own thinking, is substantially as follows: Having, by historic study and reflection, become convinced of the identity of the logos with the principle of conscious personality, I began to see its value as a means of penetrating the opaque absolute of the agnostic creed, and obtaining an intelligible conception of its inner nature and connection with the relative. The application of the logos-category led directly to the personal construction of being and to the idea of the Absolute as personal, self-conscious spirit. It was at this point that the dualistic light came to me in an intuition of the immanent movement or dialectic of spirit. For it became clear that the activity of a self-conscious spirit must be first of all intellectual, and that its primal intellection would be dual in its nature, including a positive intuition of being's self or the logos, and a negative intuition of its not-self or the a-logos. And reflection made it clear also that the logos and a-logos are primal and mutually exclusive opposites, and that while spiritual being is to be conceived as exercising internally the activity which intuites the positive and negative terms, yet the object of the negative intuition, the a-logos, must be excluded from being as its opposite; that is, as non-being. The exclusion of non-being from being as its opposite, never to be identified with it, laid the foundations of a dualistic creed, and through it of a reform of spiritual dialectic in the direction of a non-pantheistic theory of creation and the connection of the Absolute with the sphere of relativity. For it became clear that the primal intuition of non-being would motive an outgo of volitional energy into the negative sphere for its suppression and annulment and that the nature generated out of it would not be pure being but becoming, a creature including in its constitution opposite moments of being and non-being. Thus, through the conception of the negative datum, I began to see that an answer might be forthcoming to the hitherto unresolved problem, why the creative energy of the Absolute falls short of an absolute result and only produces the finite and imperfect. The book itself must answer the question how far the solution is to be regarded as satisfactory"--Preface. (PsycINFO Database Record (c) 2012 APA, all rights reserved).
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