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In this paper I argue that the liberal problem of religion, which defines religion in terms of dogmatism or opaque justifications based on ‘revealed truth’, needs to be rethought as part of a broader problem of dialogue, which does not define religion as uniquely problematic.

Habermas argues for religious positions to be translated into ‘generally accessible language’ to incorporate religious citizens into democratic dialogue and resist the domination of instrumental rationality by enhancing ‘solidarity’. I contrast this with Rowan Williams’ and Gadamer’s work.

Williams conceptualises religion in terms of recognising the finitude of our being, rather than dogmatism or opacity. This recognition, he argues, allows people to transcend the ‘imaginative bereavement’ of seeing others as means. Using Williams, I argue that Habermas misdefines religion, and reinforces the domination of instrumental rationality by treating religion as a means. I then use Gadamer to argue that the points Williams makes about religion can apply to secular positions too by recognising them as traditions subject to finitude.

This is original because it argues that the liberal problem of religion misdefines both religion and secular positions, by not recognising that both are traditions defined by finitude. To reach, dialogically, a ‘fusion of horizons’, where religious and secular people are understood non-instrumentally in their own terms of reference, will take time and not trade on immediately manifest – ‘generally accessible’ – meanings.

This study proposes targeted modernization of the Department of Defense (DoD's) Joint Forces Ammunition Logistics information system by implementing the optimized innovative information technology open architecture design and integrating Radio Frequency Identification Device data technologies and real-time optimization and control mechanisms as the critical technology components of the solution. The innovative information technology, which pursues the focused logistics, will be deployed in 36 months at the estimated cost of $568 million in constant dollars. We estimate that the Systems, Applications, Products (SAP)-based enterprise integration solution that the Army currently pursues will cost another $1.5 billion through the year 2014; however, it is unlikely to deliver the intended technical capabilities.

Evolutionary developmental biology is a highly variable scientific innovation because researchers can adapt their involvement in the innovation to the opportunities provided by their environment. On the basis of comparative case studies in four countries, we link epistemic properties of research tasks to three types of necessary protected space, and identify the necessary and facilitating conditions for building them. We found that the variability of research tasks made contributing to evolutionary developmental biology possible under most sets of authority relations. However, even the least demanding research depends on its acceptance as legitimate innovation by the scientific community and of purely basic research by state policy and research organisations. The latter condition is shown to become precarious.

At any point in time, most companies have a myriad of internal development initiatives in progress, dealing with a broad spectrum of different activities with respect to time horizon, functional areas involved, and actors with different roles and interests.

This chapter sets forth to analyse how to manage this myriad of projects. Two ways of bringing several projects into a meaningful context will be presented. In the first way, a plurality of simultaneous development initiatives is organized in portfolios based on their mutual interdependencies. Four approaches to prioritizing projects in a portfolio will be discussed.

In the second way, a development program is formulated in which a strategic effort should be implemented by means of a number of different projects.

The last section will focus on company development under unpredictable and complex conditions, and we will present a framework for Agile company development.

In this paper, I compare Theodore Schatzki’s practice theory, the existential phenomenology of Martin Heidegger upon whom Schatzki drew in its formation, and my own theory of institutional logics which I have sought to develop as a religious sociology of institution. I examine how Schatzki and I both differently locate our thinking at the level of practice. In this essay I also explore the possibility of appropriating Heidegger’s religious ontology of worldhood, which Schatzki rejects, in that project. My institutional logical position is an atheological religious one, poly-onto-teleological. Institutional logics are grounded in ultimate goods which are praiseworthy “objects” of striving and practice, signifieds to which elements of an institutional logic have a non-arbitrary relation, sources of and references for practical norms about how one should have, make, do or be that good, and a basis of knowing the world of practice as ordered around such goods. Institutional logics are constellations co-constituted by substances, not fields animated by values, interests or powers.

Because we are speaking against “values,” people are horrified at a philosophy that ostensibly dares to despise humanity’s best qualities. For what is more “logical” than that a thinking that denies values must necessarily pronounce everything valueless? Martin Heidegger, “Letter on Humanism” (2008a, p. 249).