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Artikkelissa tarkastellaan ammattikorkeakoulutusta erityisesti opinnäytetyön näkökulmasta. Opintojen tavoite on muodostaa kokonaisuus, joka antaa edellytykset ammatilliseen asiantuntijuuteen kasvamiseen. Ammattikorkeakoulujen opinnäytetyöt kytkevät opitun teoreettisen ja käytännöllisen tiedon työelämässä ilmenevien ongelmien ratkaisuun. Metodiselta luonteeltaan opinnäytetyöt ovat tyypillisesti käytäntölähtöisiä, jolloin ongelmaksi tulee käytäntölähtöisen tutkimuksen heterogeenisuus. Kehittämisen tavoitteen ollessa parantaminen, peruskysymys liittyy siihen, miten asioiden tulisi olla. Tällöin tarvitaan tietoa niistä keinoista, joilla asetetut tavoitteet voidaan saavuttaa. Kuitenkin lisäksi tarvitaan tietoa sekä siitä, miten asiat tällä hetkellä ovat, että siitä, miten asioiden toivottaisiin olevan.

Purpose This study aims to determine how sustainable development (SD) demands (according to the United Nations Economic Commission for Europe’s (UNECE) SD themes from 2005) are connected to the contents of education, research, development and innovation (RDI) in higher education institutions (HEI). Education and the RDI nexus may affect HEI’s capability to handle SD-related wicked problems and enhance their societal impact. Design/methodology/approach This paper examined SD-oriented curricula contents of two universities (Brazil and Finland) and counted the number of SD-related research outcomes. In addition, conceptual modelling was used to analyse the mechanisms that may be directing HEIs’ SD work in local innovation. Findings The data showed a convergence deviation in the RDI of SD-related subjects between the two HEIs. There was no correlation between SD-oriented education and RDI-work in either HEI. Education and RDI processes have different UNECE SD themes at the focal point, and the education-research nexus is lacking. This difference indicates that new SD-related knowledge produced through RDI was not effectively used in education. Modelling revealed that the convergence in RDI outcomes arose from the same kind of local business, industry and societal challenges, implementing effective stakeholder pressures into HEIs. The results may indicate that stakeholder SD needs were not directly transferred into the competence qualification of the curriculum. Originality/value To the best of the authors’ knowledge, this is the first quantitative study to reveal the independence of universities’ SD-related RDI subjects on educational curricula.

Communication is present among human societies. The philosophy of communication studies the foundational aspects of communication. In this paper, the intention is to study how knowledge, information and ideas can be shared in communication. As a starting point, a simple game of communication is characterised. The simple game shows that it is possible to share knowledge, information and ideas. However, in communication, several different linguistic means of expressions are used. So, we must extend the communication game to include these different kinds of linguistic expressions. Metaphors offer an important class of expressions, which open new lines of thoughts. Metaphors are ‘poetically or rhetorically ambitious use of words,’ where, according to Davidson, the use of them is based on some kind of ‘artistic success’. However, this kind of characterisation does not help us to find a fruitful, semantical analysis for them. Possible worlds semantics offer a natural semantical tool which explains these peculiarities. Especially the identity of individuals becomes relativised to the methods of identification, which can be generalised to all modal contexts. This allows us to generalise the simple communication game. So, this paper explicates one aspect of the very important philosophical topic.

Constructive methods and constructivity have been under extensive discussion in the philosophy of science. In mathematics and experimental sciences, constructive methods have a long tradition. From experimental sciences, constructive methods broadened to empirical sciences, as constructive empiricism demonstrates. For the last few decades, scientists from social sciences have been discussing social constructionism, which is a new direction in this multidimensional tradition of constructive methods. In economics, mathematical methods such as game theory are generally used. The mathematisation of science can be done in the spirit of the pedagogic-scientific mode or technocratic-scientific mode, which both are present in economics. Mathematical and other constructive methods may allow us to find out scientific understanding for particular phenomena. However, there is a real danger that the whole of science becomes technocratic. The question is not about constructions, but the whole aim of science – whether it is pedagogical or not.

Higher education institutes (HEIs) have made a deep commitment to prioritizing sustainable development (SD). Their task is to support practices that improve conditions in societies with respect to ecological, economic, and social issues, e.g., tackling the wicked problems of the world. In this case study, which took place at Feevale University (Feevale), Brazil, and at Hame University of Applied Sciences (HAMK), Finland, the following topics were studied: (1) whether there are international and national SD steering policies that might be relevant to higher education development in these particular universities; (2) whether this steering has impacted HEI's own SD policy and steering; (3) whether such in-house operations are affecting SD content within curricula; and (4) how a pedagogic approach influences the incidence of SD-oriented content at the bachelor's degree level. The analysis of policy level data was based on international and national policy papers recognized separately in both universities. As an indicator of the university's level of commitment to sustainability activities, we measured the incidence level of UNECE's SD themes in the curriculum. A hermeneutical approach was applied to the analysis to demonstrate possible systemic interactions between (inter)national SD policy and SD education at HEIs. At HAMK, some evidence was found of a national level top-down steering process in the university's SD activities. At Feevale, the enhancing of SD education is more of a bottom-up process. International steering appeared to be weak in both universities. The study uses unique quantitative data to show how the incidence of SD content in the curriculum is related to the pedagogical approach in each university [content (Feevale) vs. competence (HAMK)]. It was concluded that differences in national SD steering policy and pedagogical approach in the HEI led to divergent curricula structures in relation to the volume of the SD education between the two HEIs. Regardless of such a divergence, an appropriate balance between epistemic and ethical SD competences should be guaranteed for all bachelors.

Human life should be good life in the real world which is not merely a function of objective facts but also a function of subjective factors like hopes, fears, interests, etc. Goodness, or excellence, is an ethical notion. The factors of good life cannot be identified solely by using the so-called factual (descriptive) methods of identification. This means that the identification cannot be fully “objective” or fully “public”. Furthermore, there is a need for other methods of identification that also take into account certain “subjective” aspects of the object of identification. Following Jaakko Hintikka we call these methods contextual (perspectival) methods of identification. Here ethics is not a set of ethical rules but rather the practical study of human life. How should we live our unique life? A philosophical-conceptual study is thus practical for this purpose. This is what Aristotle called practical wisdom (phronēsis).

Communication is sharing and conveying information. In visual communication especially visual messages have to be formulated and interpreted. The interpretation is relative to a method of information presentation method which is human construction. This holds also in the case of visual languages. The notions of syntax and semantics for visual languages are not so well founded as they are for natural languages. Visual languages are both syntactically and semantically dense. The density is connected to the compositionality of the (pictorial) languages. In the paper Charles Sanders Peirce’s theory of signs will be used in characterizing visual languages. This allows us to relate visual languages to natural languages. The foundation of information presentation methods for visual languages is the logic of perception, but only if perception is understood as propositional perception. This allows us to understand better the relativity of information presentation methods, and hence to evaluate the cultural relativity of visual communication.

An aim of science is to find truths about reality. These truths are collected together to form systematic knowledge structures called theories. Theories are intended to create a truthful picture of the reality behind the study. Together with all the other fields of science we get a (complete) scientific picture or a world view. This scientific world view is open in the sense that not all truths are known by scientists and not all present day theories are true. So, there is no reason to assume that any field of science has been or will be completed; science is essentially progressive, or an open ended approach. Science is not the only method of picturing, but the view that science is the best human method for knowledge acquisition is well justified. Knowledge is not all we humans are looking for; we need to make our lives meaningful. The meaningfulness may be achieved through science, art, or practical activity. It is interesting to compare literature and science. Both are expressed linguistically, but the aims of literature and science seem to be very different. We are looking for the theoretical interconnection between science and literature, but the proper dialogue can be found not through science, literature or philosophy, but through pedagogy.

The paper is a philosophical analysis of experimentation. The philosophical framework of the analysis is the interrogative model of inquiry developed by Hintikka. The basis of the model is explicit and well-formed logic of questions and answers. The framework allows us to formulate a flexible logic of experimentation. In particular, the formulated model can be interpreted realistically. Moreover, the model demonstrates an explicit logic of knowledge acquisition. So, the natural extension of the model is to apply it to an analysis of the learning process.

Innovations emerge increasingly in practice-based processes combining both practical and scientific knowledge. The innovation processes are typically cooperative non-linear processes where knowledge production is triggered by different kinds of sources. Innovation based on a scientific theoretical approach is an exception rather than the rule as such a source. Therefore, knowledge production in practice-based, networked innovation processes requires new methodological approaches. The interrogative model of inquiry, having its origins in the field of theoretical philosophy, is presented as such a methodological approach. A mental exercise of knowledge production in the middle ground between the practice-based metal industry and science-based nanotechnology is used to clarify the methodological approach. Ke ywords: innovation, knowledge production, innovation systems, interrogative model, philosophy

In the paper we will study the notions of possible-worlds semantics, fiction, and creativity. The intention is to show how the notion of possible-worlds semantics allows us to generate a fresh interpretation of the notions of fiction and creativity. To do this, we have to consider the philosophy of logic. Possible-worlds semantics can be used in interpreting modal notions. The intention is to interpret the notions of fiction and creativity as modal notions. However, the analysis shows that the notions of fiction and creativity are multimodal notions., U tekstu razmatramo pojmove semantike mogućih svjetova, fikciju i kreativnost. Nakana nam je pokazati kako semantika mogućih svjetova omogućuje generiranje nove interpretacije pojmova fikcije i kreativnosti. Kako bismo to učinili, moramo razmotriti filozofiju logike. Semantika mogućih svjetova može se koristiti u interpretiranju modalnih pojmova. U tekstu interpretiramo pojmove fikcije i kreativnosti kao modalne pojmove. Međutim, naša analiza pokazuje da su pojmovi fikcije i kreativnosti multimodalni pojmovi.

In Tractatus, Wittgenstein says that “to say of two things that they are identical is nonsense, and to say of one thing that it is identical with itself is to say nothing.” This seems to make all the discussion about identity trivial; is there anything that can be said about identity? The extensive discussion about identity demonstrates that the notion of identity is far from trivial. Think, for example, identity of an entity over time or personal identity. The notion of individuation, or let us say identification, is a key notion for Quine in explicating his wording “no entity without identity”. The notion allows us to analyse and answer questions such as the following: How to know the identity of an individual? What kinds of constraints does such identification knowledge suppose? Identification means locating an individual on some framework. However, the notion of identification may not be confused with the notion of reference: the relationship between the notions of identification and reference is reminiscent of the relationship between Frege’s notions of Sinn and Bedeutung. To make the notion of identification explicit, we will use the possible-worlds semantics, which interconnects us to more general philosophical discussion. Using possible-worlds semantics we can explicate different methods of identification or cross-identification, as well as physical and perceptual methods, which allow us to analyse the notion of identity more deeply. This approach is philosophically important but it also has several methodological implications to empirical science., U Tractatusu Wittgenstein navodi da »reći za dvije stvari da su identične besmisleno je, a reći za jednu stvar da je identična sama sa sobom znači ne reći ništa.« Ovime se rasprava o identitetu može činiti trivijalnom; može li se išta reći o identitetu?Opsežne rasprave o identitetu pokazuju da je pojam identiteta daleko od trivijalnog. Zamislimo samo npr. identitet stvari kroz vrijeme ili osobni identitet. Pojam individuacije, ili bolje rečeno identifikacije, ključni je pojam za Quinea pri eksplikaciji njegove formulacije »nema entiteta bez identiteta«. Taj nam pojam omogućuje analizu i odgovore na sljedeća pitanja: Kako znamo identitet pojedinca? Kakva ograničenja pretpostavlja takvo znanje o identitetu? Identifikacija označava lociranje pojedinca unutar nekog okvira. Međutim, pojam identifikacije ne smijemo miješati s pojmom referencije: odnos između ta dva pojma podsjeća na odnos između Fregeovih pojmova smisla (Sinn) i značenja (Bedeutung). Kako bi eksplicirali pojam identifikacije, koristit ćemo semantiku mogućih svjetova, što nas dovodi u vezu s općenitijim filozofskim diskusijama. Pomoću semantike mogućih svjetova možemo eksplicirati različite metode identifikacije i kros-identifikacije, kao i fizikalne i percepcijske metode koje nam omogućuju dublju analizu pojma identiteta. Ovaj pristup je filozofski značajan, no također ima i neke metodološke implikacije za empirijsku znanost., Dans le Tractatus, Wittgenstein indique que « dire que deux choses sont identiques est dépourvu de sens, et dire d’une chose qu’elle est identique à elle-même c’est ne rien dire du tout ». Ceci semble rendre tout débat sur l’identité sans intérêt; peut-on dire quoi que ce soit au sujet de l’identité ? Les amples débats sur l’identité démontrent que la notion d’identité est loin d’être sans intérêt. Pensons, par exemple, l’identité d’une entité à travers le temps ou l’identité personnelle. La notion d’individuation, ou plutôt d’identification, est une notion clé pour Quine afin d’expliquer sa formule « pas d’entité sans identité ». Cette notion nous permet d’analyser et de répondre aux questions telles ques : Comment connaître l’identité d’un individu ? Quelles sortes de contraintes suppose un tel savoir d’identification ? L’identification implique de situer un individu dans un cadre. Cependant, la notion d’identification ne doit pas se confondre avec celle de référence : le rapport entre les notions d’identification et de référence rappelle celui entre les notions de sens (Sinn) et de dénotation (Bedeutung) de Frege. Afin d’expliciter la notion d’identification, nous utiliserons la sémantique des mondes possibles, ce qui nous relie à un débat philosophique plus général. En utilisant la sémantique des mondes possibles, nous pouvons expliquer différentes méthodes d’identification et de trans-identification, tout comme les méthodes physiques et perceptives qui nous permettent d’approfondir l’analyse de la notion d’identité. Cette approche est philosophiquement importante, mais elle comporte en outre quelques implications méthodologiques pour la science empirique., In Tractatus bringt Wittgenstein vor: „Von zwei Dingen zu sagen, sie seien identisch, ist ein Unsinn, und von Einem zu sagen, es sei identisch mit sich selbst, sagt gar nichts.“ Hierdurch erscheint die gesamte Diskussion zur Identität trivial; gibt es da irgendetwas, was über die Identität ausgedrückt werden kann? Der umfangreiche Meinungsaustausch zur Identität besagt, die Notion der Identität sei alles andere als trivial. Malen wir uns beispielshalber die Identität einer Entität im Laufe der Zeit beziehungsweise die persönliche Identität aus. Der Begriff der Individuation, oder sagen wir mal der Identifikation, repräsentiert den Schlüsselbegriff in der Explikation von Quines Formulierung „keine Entität ohne Identität“. Dieser Gedanke versetzt uns in die Lage, folgende Fragen zu analysieren sowie zu beantworten: Wie kennt man die Identität eines Einzelnen? Was für Einschränkungen setzt ein solches Identifikationswissen voraus? Die Identifikation bedeutet die Ortung des Individuums innerhalb eines bestimmten Rahmens. Der Begriff der Identifikation ist indessen nicht mit jenem der Referenz zu verwechseln: Das Verhältnis zwischen den beiden Notionen gemahnt an jenes zwischen Freges Begriffen des Sinnes und der Bedeutung. Um die Notion der Identifikation zu erläutern, bedienen wir uns der Mögliche- Welten-Semantik, welche uns mit einer allgemeineren philosophischen Auseinandersetzung vernetzt. Mithilfe von Mögliche-Welten-Semantik können wir differente Identifikations- bzw. Cross- Identifikationsmethoden explizieren, wie auch physikalische und perzeptorische Methoden, die eine tiefere Analyse des Identitätsbegriffs gestatten. Dieser Ansatz ist philosophisch belangvoll, allerdings begreift er etliche methodologische Implikationen zur empirischen Wissenschaft ein.

Communication in science is basically established as communication between colloquies within a field of science. Scientific journals, scientific conferences etc. are based on this principle. For example, the notion of peer reviewer supposes such a collegial, monodisciplinary framework. However, multidisciplinary research and engagement with practical problems enforce us to look at the situation in a new way. What can a multidisciplinary discussion mean? How to build up such a multidisciplinary discussion? Is such a discussion merely a struggle between incompatible opinions – science war? In a proper dialogue the final referee should be the practice, not a scientific theory., Komunikacija u znanosti je u osnovi uspostavljena kao komunikacija između razgovora unutar nekog znanstvenog područja. Znanstveni časopisi, konferencije itd. su temeljene na ovom principu. Naprimjer, pojam peer reviewa pretpostavlja takav kolegijalan, monodisciplinaran okvir. Međutim, multidisciplinarna istraživanja i angažman oko praktičnih problema primoravaju nas da situaciju sagledamo na novi način. Što bi mogla značiti multidisciplinarna rasprava? Kako izgraditi takvu raspravu? Je li takva rasprava samo sukob između nepomirljivih mišljenja – rat znanosti? U ispravnom dijalogu konačni sudac bi trebala biti praksa, a ne znanstvena teorija., La communication en science repose essentiellement sur la communication entre colloques dans un domaine scientifique donné. Les journaux scientifiques, les conférences etc. sont basés sur ce principelà. Par exemple, le concept de peer review suppose un tel cadre collégial, monodisciplinaire. Cependant, la recherche multidisciplinaire et l’engagement sur les problèmes concrets nous poussent à nous pencher sur la situation d’une manière nouvelle. Que pourrait bien vouloir signifier un débat multidisciplinaire ? Comment construire un tel débat ? Un tel débat n’estil que conflit entre positions inconciliables, une guerre des sciences ? Dans un dialogue correct, c’est la pratique, pas la théorie, qui devrait être juge., Die Kommunikation in der Wissenschaft wird grundsätzlich als Kommunikation unter den Kolloquien eines bestimmten Wissenschaftsbereichs hergestellt. Wissenschaftliche Zeitschriften, Konferenzen usw. fußen auf diesem Prinzip. Beispielsweise setzt die Vorstellung vom Peer-Reviewer einen solchen kollegialen, monodisziplinären Rahmen voraus. Jedoch nötigen uns multidisziplinäre Forschungen und Engagement um praktische Angelegenheiten, die Situation in neuem Licht zu besehen. Was für eine Bedeutung kann multidisziplinäre Diskussion haben? Wie lässt sich eine solche multidisziplinäre Diskussion aufbauen? Ist eine solche Diskussion bloß ein Tauziehen zwischen den unverträglichen Ansichten – ein Krieg der Wissenschaften? In einem ordentlichen Dialog sollte die Praxis der endgültige Arbiter sein, nicht die wissenschaftliche Theorie.

The notion of globalization is used in different contexts and in different meanings; the notion mixes fact and fiction – existent and non-existent. The notion of globalization refers to, for example, economic, political and cultural processes which exceed nation-state borders. There is no philosophical, i.e. conceptual foundation of globalization. Western philosophical metanarratives are interpreted locally; there is no global interpretation of the metanarratives. Etymologically, ‘understanding’ means standing between differences, for example, between fact and fiction. Logic of expertise is logic of standing between hopes and reality – between non-existent and existent. The logic of expertise is a general theory of realizing. As a truly general theory, the logic of expertise is boundary-crossing-global. Therefore, logic of expertise formulates a foundation of a philosophy of globalization., Pojam globalizacije koristi se u različitim kontekstima i u različitim značenjima; pojam miješa činjenice i fikciju – postojeće i nepostojeće. Pojam globalizacije odnosi se na, primjerice, ekonomske, političke i kulturne procese koji nadilaze granice nacionalnih država. Nema filozofskog, odnosno konceptualnog utemeljenja globalizacije. Zapadni filozofski metanarativi interpretiraju se lokalno; ne postoji globalna interpretacija metanarativa. Etimološki ‘razumijevanje’ (understanding) znači stajanje između razlika, na primjer između činjenica i fikcije. Logika stručnosti je logika stajanja između nada i realnosti – između nepostojećeg i postojećeg. Logika stručnosti je opća teorija razumijevanja. Kao istinski opća teorija, logika stručnosti globalno nadilazi granice. Prema tome, logika stručnosti oblikuje temelj za filozofiju globalizacije., La notion de mondialisation est utilisée dans différents contextes et a des sens différents ; elle mélange les faits et la fiction, l’existant et le non-existant. La notion de mondialisation renvoie à des processus économiques, politiques et culturels qui dépassent les frontières des États-nations. Il n’y a pas de fondement philosophique, c’est-à-dire conceptuel, de la mondialisation : les méta-récits occidentaux sont interprétés au niveau local ; il n’y a pas d’interprétation globale du méta-récit. D’un point de vue étymologique, « l’entendement » implique une position entre les divergences, par exemple, entre les faits et la fiction. La logique de l’expertise est une logique se situant entre l’espoir et la réalité, entre l’existant et le non-existant. La logique de l’expertise est une théorie générale de l’entendement. En tant que théorie générale, la logique de l’expertise dépasse les frontières au niveau global. Ainsi, la logique de l’expertise forme le fondement de la philosophie de la mondialisation., Der Begriff der Globalisierung wird in unterschiedlichen Kontexten in jeweils unterschiedlicher Bedeutung benutzt; in ihm kommt es zu einer Verwischung von Tatsachen und Fiktion – von Existentem und Nichtexistentem. Der Globalisierungsbegriff bezieht sich etwa auf staatsübergreifende wirtschaftliche, politische und kulturelle Prozesse. Eine philosophische bzw. konzeptuelle Begründung der Globalisierung gibt es nicht. Westliche philosophische Metanarrative werden lokal interpretiert; eine globale Interpretation von Metanarrativen gibt es nicht. Etymologisch bedeutet ‘Verstehen’: zwischen den Unterschieden stehen, etwa zwischen Tatsachen und Fiktion. Die Logik des Sachwissens ist eine Logik des Stands zwischen Hoffnung und Realität – zwischen Nichtexistentem und Existentem. Die Logik des Sachwissens ist eine generelle Theorie des Verstehens. Als eine wahrhaft allgemeine Theorie ist die Logik des Sachwissens weltweit grenzüberschreitend. Demnach bildet die Logik des Sachwissens die Grundlage für eine Philosophie der Globalisierung.