The contributions of John Wilkes to the Gazette littéraire de l'Europe.

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An Exploration of Collaborative Economy Entrepreneurs in the Tourism Industry through the Novel Prism of Epistemic Culture

This paper presents a conceptual framework derived from Knorr-Cetina’s (1999) theory of Epistemic Culture (EC) and uses it to catalogue and explore what she described as the “machineries of knowing”. The conceptual framework is explicated via empirical analysis of a case of an emergent group of collaborative economy entrepreneurs (CEEs) and their ventures operating in the tourism industry. Based upon qualitative interviews with property owners/managers as CEEs, this study builds further upon an a-priori proposed typology of EC Machineries of Knowing (MOK) and then explores the possible influence of such MOKs upon participating entrepreneurs. The exploration of ECs in the particular setting of the collaborative economy focusses attention upon how epistemic cultures form a specific entrepreneurial ecosystem and how they inter-relate with typologies of entrepreneurs. This fresh conceptual approach is shown to have good explicatory qualities that are capable of unlocking the “black box” that is collaborative economy entrepreneurship

História como alegoria

Neste artigo abordam-se as diferentes circunstâncias nas quais se tecem comentários sobre um evento (geralmente no passado) quando os comentadores estão, na verdade, preocupados com um outro evento (geralmente no presente). Nele, distingue-se a alegoria pragmática - que se encontra onde quer que haja restrições à liberdade de agilidade política - da alegoria mística - que pressupõe algum tipo de conexão oculta entre os dois acontecimentos. Este segundo tipo de alegoria entrou em declínio no fim do século xvii, mas poderá permanecer mais influente do que todos nós pensamos.<br>This article is concerned with the different circunstances in wich comments are made as one event (usually in the past) when the commentators are really preoccupied with another (usually in the present). It distinguishes pragmatic allegory, to be found whenever there are restrictions on freedom of political speed, from mystical allegory, which assumes some kind of occult connection between the two events. This second kind of allegory has been in decline since the end of the seventeenth century, but it may remain more influential on us all than we think