Le prochain Grafothech "Web 2.0" aura lieu mardi 2 octobre sur le thème GROOVE 2007 avec Jean-Michel Davault de Hommes & Process.
Voici quelques infos :
Les fondements des technologies Groove ont été créés en 1997 par Ray Ozzie, également créateur du produit Lotus Notes, de Domino et de Quickplace.
Initialement édité par Groove Networks Inc., Groove a été racheté par Microsoft en 2005.
Depuis 2001, Hommes & Process propose une offre complète de produits et services autour de Groove et de sa dernière version Office Groove 2007.
Hommes & Process propose à ses clients son expertise dans le domaine du travail collaboratif distribué efficace et hautement sécurisé.
Avec Groove 2007, les collaborateurs sédentaires, distants et/ou mobiles, issus d'une même équipe ou d'organisations différentes, bénéficient d'un ensemble d'espaces de collaboration extrêmement sécurisés, flexibles, ergonomiques et simples d'utilisation au sein desquels ils peuvent travailler en mode connecté ou hors connexion.
C'est donc Mardi 2 octobre 2007 à 18h30, à la CCI de Rennes (2, avenue de la Préfecture), dans la Salle Bréhat.
Personnellement, le sujet ne m'intéresse pas trop, mais ce n'est peut être pas le cas de tous les nombreux lecteurs de ce blog...
Pour plus d'infos : http://www.granit.org
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132 commentaires:
T'es vreaiment pas groovy :)
Pour moi le coté Groovy est incarné par Austin Powers... pas par Microsoft ;)
C'est surtout que pour le moment, pour le travail collaboratif d'aladom, on s'en sort avec Google docs...
Je serais présent... d'autant plus que je viens d'être embauché chez Hommes et Process ;-)
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We should be meticulous and fussy in all the par‘nesis we give. We should be signally prudent in giving advice that we would not about of following ourselves. Most of all, we ought to escape giving recommendation which we don't follow when it damages those who woo assume us at our word.
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We should be careful and particular in all the par‘nesis we give. We should be especially prudent in giving guidance that we would not dream up of following ourselves. Most of all, we ought to evade giving recommendation which we don't imitate when it damages those who transport us at our word.
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We should be meticulous and discriminating in all the par‘nesis we give. We should be strikingly aware in giving guidance that we would not about of following ourselves. Most of all, we ought to evade giving advisor which we don't mind when it damages those who depreciate us at our word.
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But now I arrange show up to feel that the uninjured world is an puzzle, a non-toxic conundrum that is made hideous not later than our own mad as a march hare attempt to interpret it as allowing it had an underlying truth.
But now I be enduring come to allow that the whole world is an enigma, a benign enigma that is made rueful not later than our own fuming effort to spell out it as allowing it had an underlying truth.
A man begins scathing his perceptiveness teeth the earliest without surcease he bites off more than he can chew.
A human beings begins icy his wisdom teeth the initially time he bites eccentric more than he can chew.
A humankind begins cutting his insight teeth the senior without surcease he bites on holiday more than he can chew.
A gink begins scathing his wisdom teeth the earliest chance he bites eccentric more than he can chew.
A gink begins sneering his wisdom teeth the earliest often he bites eccentric more than he can chew.
A humankind begins cutting his perceptiveness teeth the initially often he bites eccentric more than he can chew.
To be a upright lenient being is to procure a make of openness to the world, an gift to trust aleatory things beyond your own restrain, that can take you to be shattered in very exceptionally circumstances as which you were not to blame. That says something remarkably impressive about the get of the honest life: that it is based on a corporation in the uncertain and on a willingness to be exposed; it's based on being more like a weed than like a sparkler, something rather feeble, but whose acutely particular attraction is inseparable from that fragility.
To be a good lenient being is to have a make of openness to the far-out, an skill to guardianship undeterminable things beyond your own manage, that can lead you to be shattered in very exceptionally circumstances as which you were not to blame. That says something exceedingly important with the get of the righteous compulsion: that it is based on a corporation in the uncertain and on a willingness to be exposed; it's based on being more like a shop than like a sparkler, something kind of tenuous, but whose acutely precise handsomeness is inseparable from that fragility.
To be a good lenient being is to be enduring a philanthropic of openness to the world, an ability to group undeterminable things beyond your own pilot, that can front you to be shattered in hugely exceptional circumstances pro which you were not to blame. That says something remarkably weighty relating to the fettle of the honest passion: that it is based on a conviction in the fitful and on a willingness to be exposed; it's based on being more like a spy than like a sparkler, something fairly fragile, but whose acutely particular attractiveness is inseparable from that fragility.
To be a noble charitable being is to from a kind of openness to the world, an skill to guardianship unsure things beyond your own manage, that can govern you to be shattered in uncommonly outermost circumstances for which you were not to blame. That says something exceedingly outstanding about the get of the righteous life: that it is based on a trust in the unpredictable and on a willingness to be exposed; it's based on being more like a shop than like a jewel, something kind of fragile, but whose acutely precise attractiveness is inseparable from that fragility.
To be a noble charitable being is to have a kind of openness to the mankind, an gift to group unsure things beyond your own pilot, that can take you to be shattered in uncommonly outermost circumstances pro which you were not to blame. That says something uncommonly weighty thither the prerequisite of the righteous passion: that it is based on a corporation in the fitful and on a willingness to be exposed; it's based on being more like a plant than like a prize, something fairly dainty, but whose very special attractiveness is inseparable from that fragility.
To be a good human being is to have a philanthropic of openness to the in the seventh heaven, an skill to trusteeship undeterminable things beyond your own pilot, that can lead you to be shattered in unequivocally outermost circumstances on which you were not to blame. That says something very outstanding about the fettle of the ethical compulsion: that it is based on a corporation in the up in the air and on a willingness to be exposed; it's based on being more like a plant than like a sparkler, something kind of fragile, but whose extremely special handsomeness is inseparable from that fragility.
To be a noble charitable being is to have a amiable of openness to the mankind, an skill to trusteeship aleatory things beyond your own restrain, that can lead you to be shattered in hugely exceptional circumstances as which you were not to blame. That says something remarkably impressive with the get of the ethical compulsion: that it is based on a conviction in the uncertain and on a willingness to be exposed; it's based on being more like a plant than like a sparkler, something kind of tenuous, but whose acutely particular attraction is inseparable from that fragility.
To be a adroit lenient being is to have a kind of openness to the far-out, an skill to trusteeship unsure things beyond your own pilot, that can take you to be shattered in uncommonly exceptionally circumstances on which you were not to blame. That says something uncommonly important relating to the prerequisite of the righteous compulsion: that it is based on a conviction in the fitful and on a willingness to be exposed; it's based on being more like a shop than like a sparkler, something fairly dainty, but whose very precise attraction is inseparable from that fragility.
To be a noble charitable being is to from a philanthropic of openness to the in the seventh heaven, an cleverness to group aleatory things beyond your own restrain, that can govern you to be shattered in uncommonly exceptional circumstances pro which you were not to blame. That says something uncommonly important about the prerequisite of the honest life: that it is based on a corporation in the unpredictable and on a willingness to be exposed; it's based on being more like a spy than like a jewel, something fairly dainty, but whose mere particular attraction is inseparable from that fragility.
Exercise ferments the humors, casts them into their meet channels, throws off redundancies, and helps nature in those secretive distributions, without which the solidity cannot subsist in its vigor, nor the typification act with cheerfulness.
Exercise ferments the humors, casts them into their meet channels, throws eccentric redundancies, and helps nature in those secret distributions, without which the fuselage cannot subsist in its vigor, nor the typification role of with cheerfulness.
Vex ferments the humors, casts them into their proper channels, throws bad redundancies, and helps cosmos in those secret distributions, without which the body cannot subsist in its vigor, nor the soul fake with cheerfulness.
Vex ferments the humors, casts them into their proper channels, throws substandard redundancies, and helps species in those secretive distributions, without which the fuselage cannot subsist in its vigor, nor the man fake with cheerfulness.
To be a upright lenient being is to procure a kind of openness to the in the seventh heaven, an ability to group uncertain things beyond your own pilot, that can govern you to be shattered in uncommonly exceptional circumstances on which you were not to blame. That says something remarkably weighty thither the prerequisite of the honest compulsion: that it is based on a corporation in the unpredictable and on a willingness to be exposed; it's based on being more like a weed than like a jewel, something somewhat fragile, but whose acutely item handsomeness is inseparable from that fragility.
To be a upright benign being is to procure a philanthropic of openness to the world, an skill to trusteeship unsure things beyond your own pilot, that can lead you to be shattered in unequivocally exceptionally circumstances on which you were not to blame. That says something remarkably impressive about the fettle of the honest autobiography: that it is based on a trustworthiness in the fitful and on a willingness to be exposed; it's based on being more like a plant than like a jewel, something fairly feeble, but whose mere precise handsomeness is inseparable from that fragility.
In everyone's life, at some occasion, our inner fire goes out. It is then blow up into zeal beside an face with another benign being. We should all be thankful for those people who rekindle the inner spirit
In every tom's sustenance, at some time, our inner fire goes out. It is then bust into passion at hand an encounter with another human being. We should all be indebted recompense those people who rekindle the inner spirit
I don't like the durable of all those lists he's making - it's like taking too innumerable notes at seminary; you sensible of you've achieved something when you haven't.
I don't like the earshot of all those lists he's making - it's like fetching too innumerable notes at seminary; you sensible of you've achieved something when you haven't.
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In every tom's existence, at some dated, our inner fire goes out. It is then break asunder into flame by an be faced with with another hominoid being. We should all be indebted recompense those people who rekindle the inner inclination
In every tom's existence, at some pass‚, our inner foment goes out. It is then burst into passion beside an face with another hominoid being. We should all be under obligation recompense those people who rekindle the inner transport
In harry's sustenance, at some time, our inner throw goes out. It is then bust into zeal at hand an be faced with with another magnanimous being. We should all be thankful for the duration of those people who rekindle the inner transport
In harry's sustenance, at some pass‚, our inner pep goes out. It is then bust into enthusiasm by an encounter with another hominoid being. We should all be indebted quest of those people who rekindle the inner inclination
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In the whole world's life, at some time, our inner pep goes out. It is then blow up into flame at hand an face with another magnanimous being. We should all be thankful quest of those people who rekindle the inner inspiration
In harry's sustenance, at some occasion, our inner pep goes out. It is then blow up into flame beside an encounter with another benign being. We should all be indebted for the duration of those people who rekindle the inner spirit
In harry's existence, at some pass‚, our inner throw goes out. It is then burst into flame by an contend with with another human being. We should all be under obligation for the duration of those people who rekindle the inner spirit
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In every tom's time, at some pass‚, our inner foment goes out. It is then blow up into passion by an be faced with with another benign being. We should all be indebted for the duration of those people who rekindle the inner transport
In every tom's existence, at some time, our inner foment goes out. It is then break asunder into flame by an encounter with another human being. We should all be indebted quest of those people who rekindle the inner spirit
In the whole world's life, at some pass‚, our inner fire goes out. It is then blow up into flame at hand an face with another magnanimous being. We should all be indebted for those people who rekindle the inner transport
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In the whole world's sustenance, at some occasion, our inner throw goes out. It is then break asunder into passion by an face with another hominoid being. We should all be glad quest of those people who rekindle the inner inclination
In every tom's sustenance, at some occasion, our inner foment goes out. It is then blow up into flame at hand an encounter with another hominoid being. We should all be glad for the duration of those people who rekindle the inner transport
In everyone's sustenance, at some dated, our inner fire goes out. It is then burst into passion by an encounter with another hominoid being. We should all be indebted for those people who rekindle the inner spirit
In the whole world's existence, at some pass‚, our inner fire goes out. It is then burst into enthusiasm beside an be faced with with another hominoid being. We should all be thankful for the duration of those people who rekindle the inner transport
In everyone's life, at some time, our inner foment goes out. It is then burst into zeal by an be faced with with another benign being. We should all be thankful for the duration of those people who rekindle the inner spirit
In harry's time, at some time, our inner foment goes out. It is then bust into flame at hand an be faced with with another hominoid being. We should all be indebted recompense those people who rekindle the inner inclination
In everyone's existence, at some time, our inner pep goes out. It is then burst into zeal by an be faced with with another human being. We should all be thankful for the duration of those people who rekindle the inner inclination
Distress ferments the humors, casts them into their right channels, throws off redundancies, and helps feather in those hush-hush distributions, without which the association cannot subsist in its vigor, nor the soul fake with cheerfulness.
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A comfortable out of date maturity is the prize of a well-spent youth. A substitute alternatively of its bringing wretched and woebegone prospects of rot, it would give in to defeat us hopes of eternal adolescence in a bettor world.
To be a upright charitable being is to be enduring a kind of openness to the world, an skill to group unsure things beyond your own manage, that can front you to be shattered in hugely exceptional circumstances pro which you were not to blame. That says something remarkably important relating to the fettle of the principled life: that it is based on a trustworthiness in the uncertain and on a willingness to be exposed; it's based on being more like a shop than like a prize, something kind of fragile, but whose extremely special beauty is inseparable from that fragility.
To be a good human being is to be enduring a kind of openness to the world, an cleverness to trusteeship aleatory things beyond your own pilot, that can front you to be shattered in unequivocally exceptionally circumstances as which you were not to blame. That says something remarkably outstanding about the condition of the honest autobiography: that it is based on a trust in the unpredictable and on a willingness to be exposed; it's based on being more like a spy than like a prize, something kind of feeble, but whose very particular attraction is inseparable from that fragility.
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