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Wednesday, April 4, 2012 @ 06:04 AM
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CIVILIZATION

A NEW HISTORY OF THE WESTERN WORLD

ROGER OSBORNE

PIMLICO      2007

PART 6

Chapter 18: The Post-War World: From Social Cohesion to Global Marketplace (cont.)

As well as direct military spending, the 1944 GI Bill of Rights gave $13 billion for returning soldiers to enter college, enrol in training programmes or set up in business; while the government eased taxes and most people cashed in their war bonds. There was suddenly an awful lot of money around, and with an industrial sector with huge unfilled capacity, America found itself in a boom economy. The 1950s was a partial repeat of the 1920s. Legislation curtailed workers’ rights, while the revival of consumerism engendered political conservatism. In 1952 Eisenhower immediately signalled the return of big business to politics; Secretary of State John Foster Dulles was a corporate lawyer, his deputy was a former head of Quaker Oats, and the Secretary of Defense, Charles Wilson, was formerly head of General Motors, while Edward Bernays reappeared as a government adviser.

In the post-war decades, discoveries and inventions made in the 1920s, 1930s and during the war itself began to be turned into practical innovations that would alter the lives of western people. Antibiotics, television, jet engines, rocket technology, computers, quantum mechanics, nuclear fission, DNA, electronics, materials, metallurgy and plastics were all, in the short and medium term, to feed into a technological revolution of western life. Organizational refinements proved just as influential as technological changes. Mass production of cars began in America in the 1920s, but in the war years and after economies of scale, organizational efficiency and improved distribution networks combined with changing technology to make American industry and American corporations the economic powerhouse of the world.

The advertising techniques first introduced in the 1920s, in which consumers were sold happiness rather than goods, came to the fore. The booming economy made people feel that satisfying their own individual desires contributed to national prosperity. The countries that best learned the lessons of American success were Japan and Germany, the defeated nations of 1945. Faced with the urgent need to start anew, they were able to devise distinctive structures in which (in contrast to the United States) their national governments made a priority of strategically guiding investment in manufacturing industry.

The war gave American industry the chance to build a continent-sized infrastructure that pushed it beyond the reach of competition from the devastated continent of Europe. Just as government war spending revitalized American industry in the early 1940s, so federal-funded road schemes gave a huge boost to the automobile, construction and engineering industries in the 1950s and 1960s. By 1950 the United States had 39% of the world’s GDP, and built 80% of the world’s cars, while the Interstate Highway Act of 1956 committed the federal government to spending $35 billion over 14 years to build a national network of roads. The freeways signalled the end of the domination of rail; after the 1950s goods went by truck and people by car and bus. Car numbers increased vastly, making them ever cheaper to buy, while plentiful gasoline made them absurdly cheap to run. Growing prosperity meant that more homes were being built, but now that everyone (except the poor) had cars there was no need for them to be close to factories or offices or schools or shops. Homes and services spread out along highways. America was, after all, a vast country with enough empty space for everyone to have a decent-sized plot. There was no need for offices or shops to be grouped in one place either, so they began to move out of the old downtown areas and relocate on to highways where they were in easy reach of commuters and shoppers. The geographical size of a city was limited only by the distance a car-driver was willing to travel. The newly expanding cities like Los Angeles, Dallas-Fort Worth and Houston became more extensive than anything previously seen on earth, with vast networks of freeways connecting endless suburbs.  American culture was no longer centred on settled towns and cities but on cars, trucks and freeways, and on endless movement.

The development of motorized technology produced an enormous effect that began almost invisibly but over the post-war period, brought on the disappearance of a central aspect of western life dating back 5,000 years. By the 1920s and 30s mechanized tractors, harvesters and other machinery were making small farmsteads in the United States redundant. After 1945 the machines got ever bigger, and so the fields and land holdings got bigger too. By the 1950s large machines were being put to work on the agricultural landscape of western Europe first founded in Neolithic times. Ancient landscape features were routinely destroyed as the need for efficient production over-rode the customary relations of people and land.

At the same time agricultural communities, inheritors and custodians of customs that encouraged and celebrated communal working and living, became irrelevant. As George Evans showed in a series of intimate studies, before mechanization a whole village would turn out for hay-making, or harvesting or stone-picking, but afterwards a single tractor could do the work of 50 men, women and children. Farming became a solitary occupation and the meaning of village life was irrevocably altered.

The biggest break with the past was the abandonment of the strident nationalism that had brought catastrophe to the continent of Europe. Both French and German political leaders recognized the cycle of retribution that had marred their countries’ relations, and set about building indissoluble ties. In April 1951 the European Coal and Steel Community, comprising France, Italy, West Germany, the Netherlands, Belgium and Luxembourg, was established and, through the work of French politicians Robert Schuman and Jean Monnet, was turned into an economic community covering all areas of trade, formalized in 1957 by the Treaty of Rome. In Britain’s voluntary absence France and Germany formed an enduring partnership, building a vision of European integration.

Nationalism was subsumed in the formation of other international bodies, including the United Nations in 1948, and NATO in 1949. Even before the end of the war, the Bretton Woods agreement of  1944 tied the economic destinies of western countries together under an American umbrella. Harry Dexter-White and John Maynard Keynes devised an international system of finance based on the dollar, whose value was fixed against gold and against all other major currencies. The agreement, which also set up the International Monetary Fund, World Bank and International Trade Organization, was designed to create stability and growth and open up the world to greater trade. In reality it opened up the world to American capitalism.

Apart from multilateral cooperation and defence against communism, the other great international movement of the immediate post-war years was the retreat from empire. Any possible benefits were now outweighed by the unaffordable costs of policing increasingly assertive local populations, many of whom had fought for their imperial masters during the war. In 1947 India was granted independence from Britain, with Pakistan and Ceylon given status as separate states. Britain managed to extricate itself from the ensuing communal violence but was to become entangled in colonial wars in Malaya, Cyprus, Kenya and Egypt, while avoiding conflict in most of its other African and Caribbean colonies. In retrospect the biggest failure was in the Middle East, where Britain handed the mandate of Palestine to the UN in 1948, after being unable to resolve the claims of European Jews wanting a new homeland with the rights of the indigenous Palestinian population.

By 1946 French troops were already fighting rebellions in Algeria, Syria, Madagascar and Indo-China. After nine years of guerrilla warfare, the French army was lured into a trap at the remote outpost of Dien Bien Phu, and in 1954 France was forced to surrender North Vietnam to its people. An eight-year war of independence in Algeria came close to bringing down the French government, with independence finally granted in 1962.

The world might have hoped that Europeans would, in the light of the Nazi death camps, be reluctant to use violence for political ends. But torture and brutality were routinely used by the British army against the Mau Mau in Kenya, where detention camps were employed, and by French soldiers against the FLN in Algeria. By the 1970s the remainder of France’s possessions, along with the Dutch, Belgian and, latterly, Portuguese empires, were liberated. Only a handful of small possessions were left from a set of empires that, only 40 years previously, had covered much of the world.

The western powers may have withdrawn from direct political control of the rest of the world but their legacy and influence was felt everywhere. Modern Europeans had no concept of governance beyond the centralized nation state; so as they withdrew from their colonies they created a host of new nations. Some were based on ethnic or religious groupings (India and Pakistan; Ireland); others combined different ethnic or religious groups (Hausa, Ibo, and Yoruba in Nigeria; Kurds, Sunni and Shia Muslims in Iraq); in many, ethnic groups were divided among different states (Kurds in Iran, Iraq and Turkey); and in some the boundaries between states depended on the colonial powers (west Africa) or on the persuasive skills of local leaders (the division of Kuwait from Iraq). But in all cases the political structures were based on the relatively recent western concept of the nation state. This swept away any vestiges of the customary intricate ways of allowing and restraining authority, and instead handed enormous power to whichever individual or small group could control its centre.

  • Intimations of change and of challenge to the consensus of the immediate post-war years came first through cultural expression.
  • The catastrophe of the conflict and the genocidal murder of six million Jews left European artists with little to say.
  • But in America, in the years from 1947 to 1960 Tennessee Williams and Arthur Miller produced a series of plays, including All My Sons, Death of a Salesman, A streetcar Named Desire and Sweet Bird of Youth, that exposed the mismatch between the intricacies of personal and community life on the one hand, and the imperatives of social conformity and economic success on the other.
  • When Peggy Guggenheim’s gallery, Art of This Century, opened in New York in 1942, abstract American painters like Jackson Pollock, Mark Rothko and Robert Motherwell were feted in their own land.
  • William de Kooning explained that his work, with its slipping planes, visual ambiguities and lack of reference points, was a deliberate analogy of the sense of disorientation of mid-century America and the world.
  • The spirit of the outsider who refuses to conform found expression in the work of Norman Mailer, Jack Kerouac and William Burroughs, all of whom stood in frank opposition to the mainstream values of American society; while intimations of rebellion were seen in movies like The Wild One (1953) and Rebel Without a Cause (1955).
  • The anti-hero was born.
  • The most explosive expression of rebellion against mainstream American life came in popular music.

New electric guitars were coupled with the traditional brass instruments of jazz and swing to produce a new kind of sound, while the lyrics became more sexually explicit, wittier and more self-consciously sophisticated. Joe Turner, Muddy Waters, Wynonie Harris, Julia Lee, Fats Domino and Little Richard, among many others, gave their music an extraordinary, unbelievable energy. This was music for adults who wanted a good time, this was rhythm and blues, or jump jive, or ‘race music’. Whatever you called it, it was the most instantly intoxicating, joyous, infectious, delirious sound anyone had ever heard.

  • Through Elvis Presley, a white southerner steeped in gospel and race music, black music hit the heart of white America.
  • Rock and roll made everything European seem dreary and old-fashioned; from the 1950s on, ‘modern’ meant American.
  • American culture had the ability to speak for those who could not speak, and to articulate the life of the inarticulate. It swept the world precisely because it seemed to speak for everyone.
  • While much European culture remained tied to traditional forms – novels, poetry and theatre – European cinema began to find a distinctive voice, principally through Italian and French auteur-directors like Rossellini, de Sica, Antonioni, Fellini, Carné, Truffaut and Chabrol, and the Swedish film-maker Ingmar Bergman.

By the 1960s, citizens of western countries began to shake off their fear of change. The new generation of politicians they elected, such as John Kennedy, Harold Wilson and Willy Brandt, reflected a new optimism; the contrast between the dull but steady Eisenhower and the dynamic, dashing Kennedy, and between the patrician Douglas-Home and the state-educated Wilson could hardly have been greater. Economic recovery in Europe allowed the full spirit of American consumerism to crash into a continent used to thrift and making do.

To be continued

Tuesday, April 3, 2012 @ 07:04 AM
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THE SEARCH FOR A JUST SOCIETY

JOHN HUDDLESTON

GEORGE RONALD                       1989

PART 19

 

Chapter 28: Preparing for a Just Society (Cont.)

The Family

Beyond the individual comes the family. As in the other great religions, the idea of family is upheld in the Bahá’í Faith, where it is seen as a basic building-block of society. Accordingly, men and women are enjoined to marry if they can find the right partner, and professional celibacy is deplored. The purpose of marriage and family is two-fold: (1) to produce children, and (2) to promote the spiritual development of all family members. Thus marriage is described as ‘a fortress of well-being and salvation’. It is within the bosom of the family that a child learns to have a loving relationship with others, and it is this habit which enables the child to have such an attitude when he or she grows up and goes out into the wider world.

Each member of the family has special rights and duties. One of the most important duties of parents is the education of their children:

It is enjoined upon the father and the mother, as a duty, to strive with all effort to train the daughter and the son, to nurse them from the breast of knowledge and to rear them in the bosom of sciences and arts. Should they neglect this matter, they shall be held responsible and worthy of reproach in the presence of the stern Lord. This (to fail to educate a child) is a sin unpardonable, for they have made that poor babe a wanderer in the Sahara of ignorance, unfortunate and tormented; to remain during a lifetime a captive of ignorance and pride, negligent and without discernment.

Parents are responsible for all aspects of their child’s education, physical, mental and spiritual, of which the most important is the spiritual. Spiritual education should start at an early age and is then a particular responsibility of the mother because of her closeness to the child at that time in its life. Bahá’ís base their moral education on the teachings of the Faith, but children are also taught about other religions and philosophies as well, so as to increase understanding  of and sympathy with others. There is no pressure put on children to follow their parents’ faith for traditional reasons; it is recognised that each person must chooses his own philosophy of how to live. Great emphasis is also placed on that aspect of intellectual education which will be of benefit to all society:

 

Knowledge is as wings to man’s life, and a ladder for his ascent. Its acquisition is incumbent upon everyone. The knowledge of such sciences, however, should be acquired as can profit the peoples of the earth, and not those which begin with words and end with words.

Bahá’ís try to raise their children with a balance between kindness and firmness, emphasising the encouragement of good qualities rather than focusing on faults, the father and mother trying to give a good example by their own behaviour and to be consistent. Parents should not beat their children or abuse them verbally: this will only make the children hate their home and so defeat the family’s main purpose.

In view of the importance of the family as an instrument for the creation of the just society, it is not surprising that the Bahá’í Writings provide means for ensuring the strength and lonegevity of marriage, at the core of the family. The first principle of Bahá’í marriage is monogamy, a principle clearly related to the teachings about the equality of men and women. The fact that this is the first time in history that a great religion has been specific on this issue is perhaps another indicator that the time has come when there will be no more wars: polygamy has been justified in the past by the frequent shortage of men from deaths on the battlefield.

Another group of teachings relate to the preparation for marriage. Those searching for a marriage partner are advised to look first for spiritual qualities, because though physical attraction is important that alone will not ensure a lasting marriage. The qualities to be sought are loyalty, faithfulness, honesty, trustworthiness, generosity, absence of a jealous, possessive or domineering spirit, a willingness to work hard, and a balanced attitude to family economics, that is, being neither a spendthrift nor a miser. Such a person will have the strength to successfully handle the hard times as well as the good times. A sign of maturity is a sense of humour and an ability to laugh with others, not at others. A marriage relationship has the best chance of success if each partner is appreciative, sensitive, fundamentally at one with himself or herself, and if there is an understanding that what comes out of marriage will depend very much on what is put into it.

There are two important requirements relating to the marriage ceremony. The first is that the future man and wife state: ‘We will all verily abide by the Will of God.’ This means that the marriage is a spiritual contract involving God as well as the two partners, and that each partner submits to the will of God, not one partner to the will of the other! The second requirement is that prior assent to the marriage be given by both the two individuals concerned (not always the practice in the East, even today) and by all living parents (frequently not the case in modern Western society). This law helps to better assure that the partners are well suited by widening the number of those who have to make a decision. This is a responsibility which the parents are enjoined to take seriously. The law also serves to strengthen the wider family relationship and acts as a counter to the modern narrow nuclear family, where much of the richness of real family life has been lost, to the cost especially of the children.

After marriage, the partners (and later the children) are encouraged to consult and pray together regularly and to avoid the autocratic style of family relationships which in the past has crushed both love and the spiritual development of parents and children alike. The sexual relationship between the parents is seen as a healthy and desirable means of strengthening the ties of marriage. For this reason, as well as the obvious danger of sexual promiscuity has in promoting the lower or animal side of our nature, men and women alike should confine their sexual activity to marriage. The Bahá’í view of chastity goes beyond just abstinence from the physical act to include thoughts (which can often be detected by others), manners, posture, and style of dress. Sexual promiscuity only serves to create destructive comparisons and undermines trust. Predatory sexual attitudes not only affect the marriage partners but create division and mistrust in the wider community. It should be added that homosexuality is abhorred: however, the Bahá’í attitude is not one of self-righteous condemnation, but rather one of helping, in a loving way, someone who is in need of medical assistance and has a particular problem, which if addressed resolutely will lead to great spiritual growth. Divorce is permitted in the Bahá’í Faith but is strongly discouraged. It should be considered only when there is complete aversion between the marriage partners and in the light of the teaching that those who cause a divorce bear a heavy spiritual responsibility. If, after every effort, a couple feel unable to continue a marriage, they may apply to Bahá’í institutions for a divorce which will be granted after a year of patience during which they live in separate households and final opportunities are available for reconciliation.

Collective action

The third dimension of the Bahá’í programme for a just society (to be continued)

Monday, April 2, 2012 @ 05:04 AM
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OUT OF THE EARTH

CIVILIZATION AND THE LIFE OF THE SOIL

DANIEL HILLEL

UNIVERSITY OF CALIFORNIA PRESS                       1991

PART 3

 

PART II: THE NATURE OF SOIL AND WATER

Chapter 3: The fertile Substrate

Chapter 4: The Vital Fluid

Chapter 5: The Dynamic Cycle

Chapter 6: The Primary Producers

Chapter 7: The Tenuous Balance

 

PART III: THE LESSONS OF THE PAST

Chapter 8: Human Origins

History does not merely resurrect a dead past. In the words of Thucydides: “Knowledge of the past is an aid to interpretation of the future.” If we can truly learn from past experience, we may be better able to improve our current use of the environment. If we focus our attention exclusively upon the predicaments of the moment, however, we may find ourselves repeatedly surprised by a host of bewildering problems seeming to come out of nowhere, without a past and hence without direction. How did these problems arise? Chances are, the seeds of the phenomena we witness today were planted some time ago by our predecessors, as indeed we are planting the seeds of the future – perhaps unknowingly – at this very moment.

  • The story of mankind begins more than three million years ago, when a genus of primates evolved to the point where it became recognizably humanoid.
  • Over extended periods of time, biological evolution appears to proceed very slowly by a long series of small, almost imperceptible, changes.
  • Then, periodically, thresholds are reached that trigger seemingly sudden transformations, due to chance occurrences of genetic mutations, or to shifts in environmental conditions, or – more likely – to combinations or sequences of these.
  • Ever since Charles Darwin first elaborated on the possible circumstances of human origin in his 1871 book, The Descent of Man, anthropologists have been speculating on the sequence of events that gradually brought about the astonishing metamorphosis of a tree-dwelling, quadripedal, herbivorous ape into a ground-dwelling, bipedal, tool-making, omnivorous hominid.
  • A crucial step appears to have been the shift from four-legged to two-legged locomotion.
  • This was followed by further structural and functional evolution. The eyes were adapted to stereoscopic vision for judging distances.
  • The hands developed a capability for the precision grip used in making and employing tools.
  • The brain grew in size and function as it developed the ability to process more information and to generate complex logical thoughts.

Our species’ birth place was apparently in the continent of Africa, and its original habitat was probably the subtropical savannas which constitute the transitional areas of sparsely wooded grasslands lying between the zone of the humid and dense tropical forests and the zone of the semiarid steppes. We can infer the warm climate of our place of origin from the fact that we are naturally so scantily clad, or furless; and we can infer the open landscape from the way we are conditioned to walk, run, and gaze over long distances.

  • Fossil discoveries in East Africa during recent decades have revealed facts that have added dramatically to our knowledge of human origins.
  • For at least 90% of its career, the human animal existed merely as one member of a community of numerous species who shared the same environment.
  • Humans neither dominated other species nor brought about any fundamental modification of the common environment. They were gatherers, scavengers, and hunters.
  • They diversified their diet to include the flesh of animals as well as nuts, berries, fruits, seeds, succulent leaves, bulbs, tubers, and fleshy roots.

The story of how humans ascended from their humble apelike origins to venture far from their birthplace, and range over a variety of climates and landscapes, is a remarkable saga of audacity, ingenuity, perseverance, and adaptability. In fact humans have proved to be the most adaptable of all terrestrial mammals. Their mode of adaptation was not entirely genetic or physical: there was not enough time for that. Rather, their adaptation was in large part behavioural. Instead of relying on physical prowess, they had to use inventiveness to survive the elements and to compete successfully against stronger animals. In the course of their migration and expansion, our ancient forebears therefore had to develop and mobilize all the cunning and intelligence that eventually made them – and us – so unique a species. The increase of brain size and manual dexterity, as well as the invention of various stratagems, gradually enabled humans to overcome the constraints of their ancestry.

  • By 1 million years ago, hominids had become taller (about 1.5 meters in height), and had acquired a larger brain.
  • Some evidence has been found in Southern and Eastern Africa of repetitive occurrences of brush fires, apparently set by humans nearly a million years ago, signifying the beginning of human manipulation of the earth’s ecosystems.
  • The use of fire became even more important when humans moved out of the tropics into colder climes.
  • By about 250,000 B.P. (Before the Present), humans had evolved into the type that anthropologists call Homo sapiens, and had spread to Europe and Asia.
  • Some time before 50,000 B.P., a race of humans called Neanderthals, who lived during the last Ice Age, were making cutting tools with flaked flint.
  • By about 40,000 years ago, modern humans (Homo sapiens sapiens), evidently indistinguishable from us today in physical features and in intelligence, had gained dominance.
  • Clad in garments made of animal skins, able to make and use a variety of implements, and armed with a growing array of weapons – including spears and bows and arrows – humans were able to range and settle in locations and climes far from their ancestral home.

All the while they continued to evolve biologically through genetic change and natural selection, increasingly aided by cultural and technological development. To survive the harsh winters of colder climates, they had to find or construct shelters, and to huddle in family or tribal groupings for mutual assistance and the rearing of their slow-growing offspring. In their leisure time, they painted animals on cave walls and carved ritual objects. They also had to contrive increasingly sophisticated methods of obtaining and storing foods, including the selective gathering, processing, and preservation of biological products, and eventually the domestication of plants and animals.

  • This series of changes has been termed the Paleolithic (Early Stone Age) Transformation.
  • Gradually, as they continued to elaborate and perfect their tools of wood, bone, and stone, as well as their techniques and social organization, humans assumed an increasingly active and eventually dominant role in shaping their environment.
  • Each modification of the environment entailed additional human responses, which in turn further modified the environment, so that a process of escalating dual metamorphosis was instigated.
  • Human intelligence and culture were both cause and effect in that fateful interplay. The peculiarly dynamic and progressive evolution of human ecology is the true history of our species.
  • In time, the practice of clearing woodlands and shrublands by repeated firings also set the stage for the advent of agriculture.
  • As vegetation is affected by fire-setting hunters, so are soils. Following repeated fires and deforestation, soil erosion and landslides often result in the greatly increased transport of silt by streams, and in the deposit of that silt in river valleys and estuaries.
  • The gradual intensification of land use continued throughout the Paleolithic period, so that by its later stages nearly all the regions of human habitation had experienced some anthropogenic modification of the floral and faunal communities.

Humans recognized nutritional and medicinal plants, observed their life cycles, and learned to encourage and take advantage of their natural propagation patterns. They learned to build rafts and boats of various type and thereby to exploit aquatic resources. As they became more mobile, the rivers and lakes that were once barriers became arteries of travel and transport. They developed implements for grinding and cooking vegetable and animal products, and weapons for hunting larger game animals. Success in these endeavors provided them with the leisure to develop social and cultural activities: music, dances, rituals, ceremonies, storytelling, rites of passage, creative arts, and the crafting of useful and decorative articles. Their success also brought about a growth in population, which in turn induced further geographic expansion and intensification of land use in quest of additional sources of livelihood.

Chapter 9: The Agricultural Transformation

 

Sunday, April 1, 2012 @ 07:04 AM
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RETHINKING THE FUTURE

RETHINKING BUSINESS, PRINCIPLES, COMPETITION, CONTROL & COMPLEXITY, LEADERSHIP, MARKETS AND THE WORLD

EDITED BY ROWAN GIBSON

NICHOLAS BREARLEY PUBLISHING                        1997

 

Front cover

This book is a meeting place of minds. It provides a unique opportunity to gain insights into tomorrow from today’s most highly regarded business thinkers.

Rethinking The Future brings together a list of luminaries that reads like a ‘hall of fame’ –

Charles Handy, Stephen Covey, Michael Porter, C.K. Prahalad, Gary Hamel,

Michael Hammer, Eli Goldratt, Peter Senge, Warren Bennis, John Kotter, Al Ries and Jack Trout, Philip Kotler, John Naisbitt, Lester Thurow and Kevin Kelly.

Their cutting-edge thinking has helped to guide many thousands of corporations through the changing landscape of business.  Now, in a series of original and inspiring contributions, they define the new paradigm that will revolutionize business and society in the 21st Century.

Everywhere we look today, powerful new forces are reshaping the world that we thought we knew. Traditional boundaries between industries, disciplines and countries are rapidly blurring, and the old rules of management no longer make sense in a post-industrial world.

Rethinking The Future is about a world of increasing uncertainty in which the very nature of work, of organizations and of economics is changing. It is about the move away from traditional hierarchies and the democratization of power. It is about giant nation states and corporations giving way to global networks. Tomorrow’s executives will need to understand business at a far more global and synergistic level than ever before, and to feel comfortable leading people who have learned to manage themselves. This is a book for those executives.

The book looks at how organizations can be redesigned to survive and thrive in tomorrow’s hyper-competitive global environment. How they can learn to adapt to change and dramatically improve their performance. And how they should be ‘managed’, if at all.

Rethinking The Future examines the changing role of the leader and the powerful influence of corporate culture. And it probes the universal principles and values that ultimately govern the success of any leader or organization. It also looks at strategies for creating tomorrow’s competitive advantages and tomorrow’s markets, which will be driven by new demographics, new global structures and new technology.

Most importantly of all, the book gives readers a framework for understanding the big picture. It provides a panoramic perspective that puts all the pieces together in a coherent and easily understandable context. In fact, it represents an entire bookshelf condensed between two covers – a business education for the 21st Century. Rethinking The Future is essential reading for anyone concerned with business success beyond the next quarter.

About the editor

Rowan Gibson is an independent business consultant who works in close association with EURO RSCG – Europe’s largest advertising agency network. He spends most of his time creating international marketing strategies and making top management presentations. Born and educated in London, he lives today with his German wife and two sons near Düsseldorf in Germany.

Foreword by Alvin and Heidi Toffler

Not since the dawn of the Industrial Revolution have managers had more to learn (and unlearn) about the art of business leadership. And seldom have they been offered so much diverse and confusing advice. The reason for the current upheaval in management thinking is the arrival on the world scene of a revolutionary new ‘system for creating wealth’. Historians can slice the past into countless slivers. But in terms of transformational change, there have been only a few true turning points in history, each associated with the emergence of a different system for wealth creation.

The invention of agriculture provided the human race with a new way to convert the earth’s resources into wealth, and almost everywhere launched a ‘First Wave’ of change in civilization that gave rise to peasant-centered economies and eventually supplanted hunting and foraging as the primary means of human subsistence.

Similarly, the Industrial Revolution triggered a ‘Second Wave’ of change that gave us a factory-based system for wealth creation. In turn, this led to mass production, the drive for larger and larger markets, and the need for bigger, ever more bureaucratic business organizations. Until very recently, most of what was taught in management texts and in schools of business reflected ‘Second Wave’ thinking.

Based on assumptions of linearity and equilibrium, and heavily quantified, the dominant management paradigm paralleled the mechanistic assumptions of western economics, which, in turn, attempted to parallel Newtonian physics. This multileveled parallelism – the belief that management ‘science’ fitted perfectly with economic ‘science’ and that both were compatible with what was known about physics – made the industrial management paradigm enormously persuasive.

Indeed, all three of these disciplinary ‘layers’ formed parts of an even larger set of epistemological and philosophical ideas which has elsewhere been described as ‘indust-reality’ – reality as perceived through the eyes of people reared in an industrial culture. In short, the dominant business paradigm of the Second Wave era was part of a much larger architecture of thought.

In 1970, we publicly attacked the prevailing paradigm for the first time in our book Future Shock, and suggested that businesses were going to restructure themselves repeatedly and move ‘beyond bureaucracy’; that they would have to reduce hierarchy and take on the character of what we termed ‘ad-hocracy’. At the time, all this sounded sensationalist to many readers. We had a similar experience in 1972, when we delivered a consulting report to AT&T, then the world’s largest privately held corporation, saying that it would have to break itself up. For years, that report was literally kept hidden from the very managers who needed to prepare the firm for the break-up which, in fact, came 12 years later – the biggest and most excruciating corporate break-up in history. And when in 1980, in our book The Third Wave, we coined the term ‘de-massification’ to describe the coming move beyond mass production, mass distribution, mass media and socioeconomic homogeneity, we again were thought by some to be too visionary.

We suspect that many of the contributors to this volume have faced comparable skepticism. The reason is simple: anyone who attacks a dominant paradigm too early can expect to be regarded with suspicion by the reigning intellectual and academic establishment. But paradigms – including management paradigms – are not permanent. And the industrial era management model, especially in the US, is now blowing its bolts and rivets.

Today’s knowledge revolution, having launched a gigantic ‘Third Wave’ of economic, technical and social change, is forcing businesses to operate in radically new, continually shifting ways that stand Second Wave notions on their head. The industrial faith in such things as vertical integration, synergy, economies of scale and hierarchical, command-and-control organization is giving way to a fresh appreciation of outsourcing, minimization of scale, profit centers, networks and other diverse forms of organization. Every shred of industrial-era thinking is now being rescrutinized and brilliantly reformulated.

It is precisely when an old paradigm crumbles and the new one is not yet fixed in place that we get great bursts of creative thinking. This is such a moment, and some of today’s most innovative thinking about management is reflected in these pages.

Of course, as in any collection, some contributions are better than others, some fresher and more pioneering than others. But the overall thrust of this volume is exciting. It offers us a work-in-progress picture of a new business paradigm in the making.

What is still missing from this paradigm is a strong link between emergent Third Wave management thinking and Third Wave economics. One reason for this is a disparity in the relevant rates of change. While business theorists and management consultants like those in this book are exploring many aspects of the new business reality and rapidly reporting their findings, economists, with some notable exceptions, remain imprisoned by their own previous successes, seldom venturing into Third Wave territory.

A good example of the current disparity has to do with knowledge – the primary factor of production in the new system for wealth creation. An increasing amount of work is being done by consulting firms on questions of knowledge management – the assessment of knowledge assets, new approaches to organizational and individual learning, attempts to create a metric for dealing with knowledge. By contrast, mainstream economists, for the most part, ignore or underestimate knowledge as a factor of production.

If ‘thinking outside the box’ has become a buzzword among smart business people and their advisers, economists do so at far greater risk to their reputations in the profession. As a result, Third Wave economics is still in its pre-natal stage, and the intellectual framework that might unify management theory and economics is not yet in place. The task of creating that framework still lies ahead.

What business practitioners – as well as their economists and advisors – will need, however, is an even more comprehensive model of the oncoming Third Wave reality, not just focusing on economics and management issues, but showing how these must respond to social, technological, political, cultural and religious shocks – of which there will be plenty in the years immediately ahead.

Many of these can be anticipated, as can their impact on business, and they need to be taken into account, since a sudden massive swing in any one could wreak as much havoc on a company or industry as could economic change. Unfortunately, these broader issues still lie outside the frame of reference of most business thinkers and economists alike.

Nevertheless, the distinguished contributors to these pages provide important conceptual components out of which the next business paradigm will be built. The chapters teem with provocative, illuminating ideas, good questions, fresh insights and alternative ways of thinking about the competitive/cooperative combat to come. As the Third Wave system for wealth creation spreads, marked by hypercompetition, successive technological revolutions and social dislocation and conflict, it is creating high unpredictability and non-linear conditions. Business leaders and strategists who wish to flourish in so turbulent and revolutionary an environment will ignore this book at their peril.

Saturday, March 31, 2012 @ 07:03 AM
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A PACE OF GRACE

THE VIRTUES OF A SUSTAINABLE LIFE

LINDA KAVELIN POPOV

A PLUME BOOK                2004

PART 2

 

INTRODUCTION (Cont.)

During the next year, following these Ten Rules for health literally saved my life. While they contain specific practices given to me for my personal condition, I believe the principles within them can serve as a catalyst for anyone who wishes to emerge from the fog of energy depletion or joyless hyperactivity. To be wise, consult your own physician and health practitioners about the Ten Rules, to make certain they are right for you. They are meant to serve as a reference and a tool for you as you read A Pace of Grace, supporting you to become a loving steward of your own energy and providing a step-by-step approach to a more graceful way of life.

The Ten Rules, a list of which follows, consist of simple but radical lifestyle changes. In following these rules, my energy has returned tenfold. I am now living sustainably for the first time in my life and have been strengthened in subtle ways that have taken my life and relationships to a deeper level of joy and mindfulness.

One year after following the Ten Rules as faithfully as I could, my health was dramatically improved. I had a follow-up appointment with the post-polio specialist. He looked at me and said, “You’ve certainly come a long way. How did you do it?” I showed him my Ten Rules for Health. “This is the best energy-restoration program I’ve ever seen. Where did you get it?” I smiled and told him about my prayer experience. He asked me if he could share the Ten Rules with his other patients.

Others asked me to share the energy-conservation practices in the Ten Rules, and they were published on the Internet on a post-polio network and on The Virtues Project Web site. I decided to develop a new workshop called “A Pace of Grace” in a few cities in Canada and the United States. People with chronic fatigue, fibromyalgia, and burnout, as well as individuals with what I call the “E-Type” personality – “Everything to Everybody” – flocked to the workshops to learn how to live a sustainable life. One day it struck me that a book would make these simple tools accessible to even more people.

  • Too many of us have suffered a severe loss in our quality of life amidst the stress of terrorism, war, and economic stability that keep us on edge, wondering when something else will happen to shatter our world.
  • Too many of us have fallen into a lifestyle that feels crazed and out of control. We find ourselves overwhelmed by pressures to go faster and do more.
  • Overdoing has become a way of life, and we have created the most time-stressed era in history.

Yet there is hope. More and more people are heeding a wake-up call in the midst of troubled times. We are reevaluating how we spend the currency of our lives in light of the values we care about. We no longer take for granted the simple pleasures of life – a laugh with a friend, fishing at sunset, snuggling into a deep, welcoming couch with a good book and blanket on a rainy Saturday, performing an act of kindness for a stranger. Yet we don’t make much room for these small blessings. The workaholic lifestyle we have created too easily sweeps us back into a pace of life that fails to sustain our grace.

Now is the time to ask ourselves how we can take back a sense of control over our lives in order to live in a spiritually and emotionally sustainable way. We need to discern how we can preserve our ideals and create islands of peace in our lives and relationships. How can we be the calm in the wind?

  • In the years that I have been practicing the Ten Rules for Health, I have moved into a deep current of inner joy. I feel as if the aging process has reversed.
  • It is possible – and I believe essential – to live more gracefully in the midst of a world that is out of control.

A Pace of Grace gives you a simple four-part program that supports you to purify your life, pace yourself, practice spirituality, and plan a sustainable life. Through these simple practices, you will be able to redesign your life to integrate a deeper level of grace. Each chapter ends with an Exercise of Grace for sustainable, more balanced living. You will discover a wide variety of ways to cultivate a pace of grace, from creating a daily routine of reverence to being active peace builders in all your relationships, and enhancing your inner sense of order by reshaping the order and beauty around you. It offers steps for sustaining soul satisfying relationships and creating genuine community, as well as examining ways to play and experience joy.

  • We structure the practice of the virtues around five spiritual life-skill strategies that have come to light in the years my family and I have stewarded the Virtues Project.

Living by our virtues is the key to leading our lives, rather than following old habits of mindless living that leave no space for a spiritually centered, well-balanced life. The virtues allow us to live each day lovingly, purposefully, reverently, joyfully, truthfully, moderately, and gracefully. I truly believe that the cultivation of our virtues can guide as to the highest expression of our selves, individually and collectively.

  • The health crisis in my life has been a great gift, as all tests are if we are ready to receive the lessons they contain.
  • Moderation – until recently an unfamiliar virtue – is my new best friend. I accomplish more in less time. I savor every moment of every day.
  • My hope is that A Pace of Grace will be a helpful companion in discovering your own path to a more sustainable rhythm of life, day by day and moment by moment.

I have one caveat. You can’t enact the virtues and practices of sustainability described in this book through teeth-gritting determination. Rather, they invite a gentle shift in your spirit. I know that many of you are much like I was. “I’m going to work so hard at not working hard, so that I’ll be the most grace-filled person on the planet.” I know people who go to the gym religiously to reduce stress. Now there’s nothing wrong with that, but you can’t always sweat and strain you way to serenity. Luxuriate in these practices, try them on, bask in them with the knowledge that they can refill you and enrich you. I invite you to do the exercises at the end of each chapter as you read along. Take your time. Keep a pace of grace. Fill your own cup and you will have an overflowing sufficiency to give to everyone you love and anything you do. If you choose to cultivate the virtues of a sustainable life, I promise you they will enrich the quality of your life forever.

Linda Kavelin Popov, October 2003

 

Ten Rules for Health

The Five Strategies of the Virtues Project

Virtues: The Gifts Within

 

PART 1: PURIFY YOUR LIFE

Chapter One: How Are You? The Virtue of Truthfulness

Chapter Two: Purify Your Body. The Virtue of Purity

Chapter Three: Breathe Easy, Breathe Deep. The Virtue of Discernment

Chapter Four: Purify the Language of Your Life. The Virtue of Peacefulness

Chapter Five: Forgive. The Virtue of Forgiveness

Chapter Six: Heal Your Finances. The Virtue of Thankfulness

Chapter Seven: Create a Space of Grace. The Virtue of Order

 

PART 2: PACE YOURSELF

Chapter Eight: Create a Pace of Grace. The Virtue of Moderation

Chapter Nine: Support Yourself. The Virtue of Acceptance

Chapter Ten: Set Clear Boundaries. The Virtue of Assertiveness

Chapter Eleven: Play! The Virtue of Creativity

 

PART 3: PRACTICE THE PRESENCE

Chapter Twelve: Pray. The Virtue of Prayerfulness

Chapter Thirteen: Give the Gift of Presence. The Virtue of Compassion

Chapter Fourteen: Create Community. The Virtue of Unity

 

PART 4: PLAN A SUSTAINABLE LIFE

Chapter Fifteen: Put Your First Passion First. The Virtue of Joyfulness

Chapter Sixteen: Plan for Grace. The Virtue of Purposefulness

 

Afterword

Bibliography

Resources

Index

Friday, March 30, 2012 @ 05:03 AM
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ANATOMY OF THE SPIRIT

THE SEVEN STAGES OF POWER AND HEALING

CAROLINE MYSS, PH.D.

THREE RIVERS PRESS                1996

PART 1

About the author

Caroline Myss, Ph.D., is an internationally sought-after speaker on spirituality and personal power. She is widely recognized for her work in teaching intuitive diagnosis and is a pioneer in the field of energy medicine. She lives in Chicago.

Foreword by C. Norman Shealy, M.D., Ph.D.

On rare occasions, you may meet a unique person who dramatically alters your perceptions of the world and of yourself. You are just about to meet just such an extraordinary individual. Author and medical intuitive Caroline Myss will intrigue, provoke, and inspire you with her views on spirituality and your personal responsibility for your own health. Some aspects of Caroline’s work will seem so commonsensical to you that you will wonder why you hadn’t thought of them that way before. Other ideas of hers will push your emotional and psychological buttons and cause you to reevaluate your spiritual path.

I was introduced to Caroline’s philosophy a dozen years ago. Her simple, powerful message is that each of us is born with an inherent spiritual task, a sacred contract to learn to use our personal power responsibly, wisely, and lovingly.

  • There have been, throughout the ages, talented intuitives and mystics who have sensed the power centers of the human body. Alice Bailey, Charles W. Leadbetter, and Rudolf  Steiner have all written in this field.

The single most important question that people have asked throughout history has been “What is my purpose in life?” Caroline answers this question simply and profoundly. One’s purpose is to live in a manner that is consistent with one’s spiritual ideals, to live the Golden Rule every moment of one’s life, and to live every thought as a sacred prayer. It is simple – but far from easy!

  • Quantum physicists have confirmed the reality of the basic vibratory essence of life, which is what intuitives sense.

Although scientific instruments cannot yet evaluate any one person’s specific frequency or the blocks to the flow of such energy, two basic facts cannot be denied. First, life energy is not static; it is kinetic; it moves around. And second, talented intuitives such as Caroline can evaluate it, even though neither the human mind nor the energy system can yet be accurately physically measured.

  • Caroline tunes in to the subtle energy of our systems and reads the language of our electromagnetic being.

In this book you will find detailed information on the seven power centers of your body. These centers are critical regulators of the flow of life energy. They represent the major biological batteries of your emotional biography. “Your biography becomes your biology” – if you learn nothing else from this work, this fact alone will be useful to you. You will also learn how to avoid being sapped or zapped by your own attachments or by other people’s negative energy; how to secure your sense of self and honor so that your personal power base is not eroded by the false symbols of power – money, sex, and external authority; and how to develop your own intuitive abilities.

  • The Anatomy of the Spirit presents an exciting new ecumenical way to understand the seven energy centers of the body. It integrates Judaic, Christian, Hindu, and Buddhist concepts of power into seven universal spiritual truths.
  • You will be transformed forever by the power of this merging of the metaphysical meaning of the Christian sacraments, the Kabbalah, and the chakras.
  • Knowledge is power, and the knowledge presented in this book is the key to personal power.

This book presents the essence of alternative medicine, with a clarity that will inspire you to live your spiritual ideals and that will awaken you to the miracles of self-healing. I am delighted to have been present during the gestation of this seminal work. My life has been enriched by this knowledge beyond my dreams. May yours be equally graced by Caroline’s wisdom.

Preface: Becoming Medically Intuitive

In the autumn of 1982, after ending my career as a newspaper journalist and obtaining a master’s degree in theology, I joined forces with two partners to start a book publishing company called Stillpoint. We published books about healing methods that were alternatives to establishment medicine. Despite my business interest in alternative therapies, however, I wasn’t the least bit interested in becoming personally involved in them. I had no desire to meet any healers myself. I refused to meditate. I developed an absolute aversion to wind chimes, New Age music, and conversations on the benefits of organic gardening. I smoked while drinking coffee by the gallon, still fashioning myself after an image of a hard-boiled newspaper reporter. I was not at all primed for a mystical experience.

  • Nevertheless, that same autumn, I gradually recognized that my perceptual abilities had expanded considerably.
  • By the spring of 1983 I was doing readings for people who were in health crises and life crises of various kinds, from depression to cancer.
  • I felt as if I were suddenly responsible for explaining the will of God to dozens of sad, frightened people, without any training.
  • Having grown up a Catholic and studied theology, I was keenly aware that transpersonal abilities lead one inevitably to the monastery – or to the madhouse.
  • Deep in my soul, I knew that I was connecting with something that was essentially sacred, and that knowledge was splitting me in two. No matter how I envisioned my future I felt I was headed for misery.
  • I was fascinated by my newfound perceptual ability, nonetheless, and was compelled to keep on evaluating people’s health.
  • I began to realize something I had never been taught in school: that our spirit is very much a part of our daily lives; it embodies our thoughts and emotions, and it records every one of them, from the most mundane to the visionary.
  • I saw that our spirit participates in every second of our lives. It is the conscious force that is life itself.
  • I was in the middle of a session with a woman who had cancer. I dreaded telling her that the cancer had spread throughout her body. She asked, “Caroline, I know I have a serious cancer. Can’t you tell me why this is happening to me?”
  • Suddenly I was flushed with an energy I had never had before. A voice spoke through me to this woman. “Let me walk you back through your life and through each of the relationships of your life,” it said.
  • “Let me walk with you through all the fears you’ve had, and let me show you how those fears controlled you for so long that the energy of life could no longer nurture you.”
  • This “presence” escorted this woman through every detail of her life, and I mean every detail.
  • This “presence” left the impression that every second of our lives – and every mental, emotional, creative, physical, and even resting activity with which we fill those seconds – is somehow known and recorded.
  • Every judgment we make is noted. Every attitude we hold is a source of positive or negative power for which we are accountable.
  • I was unprepared for this sacred spectacle in which every second of life is lovingly held to be of great value.
  • All she said was, “Thank you so much. I can live with everything now.” She paused, then continued, “Even my death doesn’t scare me. Everything is just fine.”

Since that autumn day in 1983, I have worked wholeheartedly as a medical intuitive. This means that I use my intuitive ability to help people understand the emotional, psychological, and spiritual energy that lies at the root of their illness, dis-ease, or life crisis. I can sense the type of illness that has developed, often before the individual is even aware of having an illness at all. The people I work with usually are aware, however, that their lives are not in balance and that something is wrong.

  • What’s unusual about my intuition is that I can evaluate people with whom I’ve had no contact whatsoever. The more I have used my intuition, the more accurate it has become.
  • It was not easy, even after pledging to cooperate with it, to perfect my intuitions. I had no models and no teacher, although eventually I had the support and guidance of medical colleagues.
  • Now after fourteen years of continuous work, the skill feels like a sixth sense to me.
  • This means to me that it’s time for me to teach others about the language of energy and medical intuition.
  • My particular insights have shown me that emotional and spiritual  stresses or dis-eases are the root causes of all physical illnesses.
  • Certain emotional and spiritual crises correspond quite specifically to problems in certain parts of the body.
  • The more I studied the human energy system, the more I realized that very little is created “randomly” in our bodies or, for that matter, in our lives.

Being medically intuitive has helped me learn not only about the energy causes of disease but about the challenges we face in healing ourselves. Of great significance to me was the realization that “healing” does not always mean that the physical body recovers from an illness. Healing can also mean that one’s spirit has released long-held fears and negative thoughts toward oneself or others. This kind of spiritual release and healing can occur even though one’s body may be dying physically.

Learning the language of the human energy system is a means to self-understanding, a way through your spiritual challenges. By studying energy anatomy, you will identify the patterns of your life and the deep interworkings of your mind, body, and spirit. This self-knowledge can bring you pleasure and peace of mind and lead to emotional and physical healing, along the way.

This introduction to medical intuition is the summation of my fourteen years of research into anatomy and intuition, body and mind, spirit and power. In its pages I teach you the language of energy with which I work. By gaining a fluent knowledge of energy anatomy, you will also become aware of your body as the manifestation of your own spirit. You will be able to read your own body like a scripture. Understanding the language of energy enables you to see your own spirit in your body and to understand what generates it and makes it – and you – strong. The language of energy will give you a new view of your personal power. You will also learn what weakens your spirit and personal power so that you can stop further loss of energy. Using the language of energy and understanding the human energy system will help you have clearer intuitive impressions by giving you body-based, concrete referents that take the edge off the sensation that you are looking blindly into empty air for information.

In this book, I draw on the deep, abiding, ancient wisdom of several spiritual traditions – the Hindu Chakras, the Christian sacraments, and the Kabbalah’s Tree of Life – to present a new view of how your body and spirit work together.

  • Please note that I have deliberately not included the rich teachings of Islam, not because I do not honor its truths, but because I have not lived with the tradition as I have with Judeo-Christian, Hindu, and Buddhist teachings.
  • I believe that we are meant to understand our body-minds as individual spiritual powers expressive of a greater Divine energy.
  • We are meant to discover both our personal power and our shared purpose for being alive within a spiritual context.
  • The mind-body focus of this book is infused with the spiritual language of symbolic sight. Symbolic sight is a way of seeing and understanding yourself, other people, and life events in terms of universal archetypal patterns.
  • Developing symbolic sight will enhance your intuitive ability because it will teach you a healthy objectivity that brings out the symbolic meaning of events, people, and challenges, most especially perhaps the painful challenge of illness.
  • Symbolic sight lets you see into your spirit and your limitless potential for healing and wholeness.
  • The people who attend my lectures and workshops are diverse, yet they all share in common a desire to understand the power of their spirits. They want to develop an internal clarity, their own intuitive voice.
  • The physicians who fill my workshops share with me their frustrations that when they get a hunch that an emotional or even spiritual cause underlies a patient’s illness, they are not at liberty to make a spiritual diagnosis because spiritual ideas have no authority within a conventional science. The desire for a spiritual context and interpretation of life is universal.
  • I believe that the language of energy and the practice of symbolic sight can help bridge the gap between conventional medical and spiritual views of health and healing.
  • When I first began intuiting the presence of illness, I was frightened and disturbed by my own lack of medical and spiritual context.
  • In 1984, however, I met C. Norman Shealy, M.D., Ph.D. and began intensive training with him in the physical anatomy of the human body.
  • By speaking to and through Norm to patients about their lives and illness, I was able to refine my understanding of the impressions I received. This gave me the comfort zone I needed to permit my skill to mature.
  • Through my years working with Norm, I learned that my skill is of most value in the stages before a physical illness actually develops.
  • Before the body produces a physical illness, energy indicators, such as prolonged lethargy and depression, tell us we are losing our vitality.
  • Frequently medical tests indicate that nothing is wrong because they cannot identify anything happening at the physical level.

New, perplexing diseases that do not respond to conventional medical treatment are emerging continually. Some of them, like AIDS, can be diagnosed through conventional medical methodology, while others seem to develop as a result of the high-voltage pace of our lives and our constant exposure to electromagnetic energy from computers, satellite dishes, cellular phones, and the many other devices with which we are overloading our environment. Illnesses such as chronic fatigue syndrome and environmental disorders, at present, are “unofficial” illnesses; according to conventional medical standards, they lack an identifiable microbial cause. Yet they are most certainly official illnesses within the energy definition of a health dysfunction, because their symptoms indicate that the patient is experiencing a loss of power in the energy field.

Medical intuition can help physicians who understand the human body to be both a physical system and an energy system, who have a spiritual context for the human experience, to identify the energy state of a physical illness and treat the underlying cause as well as the symptoms. Treatment in the energy field can include an array of therapies, such as psychological counseling, acupuncture, massage, and homeopathy. The essential ingredient for energy healing remains, however, the active involvement of the patient. No matter how urgently a medical intuitive warns of the probability of an illness, warnings do not heal. Action does.

  • It is only through years of practice that you will fully develop your own intuitions.
  • Anyone can benefit from following the teachings in this book and improve one’s intuitive clarity, but because a residency program is so essential to developing intuition fully, in the near future Norm and I intend to help medically intuitive students do their residency programs at holistic health centers throughout the country.
  • As Larry Dossey, M.D. writes in Meaning and Medicine, we need to practice “Era III Medicine” – therapies that combine spiritual and physical, holistic and allopathic approaches to physical and emotional healing.
  • I cannot help feeling that medical intuitives will eventually become essential members of health care teams, both in this country and around the world.
  • Through this book I hope that you will learn to think of yourself in the language of energy as vividly as you now see your physical body, and that you will begin to care for your spirit as consciously as you now care for your physical body.

 

Introduction: A Brief Personal History

 

Friday, March 30, 2012 @ 05:03 AM
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CIVILIZATION

A NEW HISTORY OF THE WESTERN WORLD

ROGER OSBORNE

PIMLICO      2007

PART 5

Chapter 18: The Post-War World: From Social Cohesion to Global Marketplace

The mere six decades since the end of the Second World War have barely given people who have lived through them time to acquire a historical perspective. Personal memories, day-to-day routine, the small triumphs and disasters of normal existence, interrupted by family tragedies and celebrations, quarrels and reconciliations, all interfere with a dispassionate view of the overarching themes of post-war history. But this of course is how it has always been. The grand strategies of geopolitics, the floods and ebbs of cultural and political change, the renaissances and reformations have always been played out in the messy, emotional journeys of millions of human lives. Written history has enabled us to give structure to the past, but the times in which we have lived should make us aware how life goes on beneath the horizon of history.

Nevertheless, with the benefit of a little hindsight, we can see certain patterns in the story of the western world since 1945. Most obviously this history comprises two settled phases, with a long period of transition in between. In the first phase, lasting roughly from 1945 to 1965 the countries of the west settled into a consensus built around a strong state directing the economic and social needs of its citizens, a network of national economies tied together through fixed exchange rates and controls on movement of capital and goods, and a military alliance dedicated to the restraint of communism. Western European countries, with their state ownership of public utilities and strategic industries, and their occasional socialist sympathies, seemed radically different from their American partners, but in reality the United States federal government put a massive indirect support into its key industries, while Europe was happy to lock itself into an American-led economic system and military alliance. The institutional politics of this first phase were largely consensual (this was the celebrated, or notorious, ‘post-war consensus’) while the informal opposition was largely limited to radical socialist, Marxist or communist groups.

The second phase began in roughly 1980 (though the key to its beginning happened in 1973, and its shoots began to show as early as the mid-1950s) and has continued to the present. In this phase the inherent value of opening up all aspects of society, and all parts of the world to private enterprise and to open competition and free markets has been taken for granted. The free flow of capital is intended to encourage efficiency by allowing money to go to wherever in the world it will be most effectively used. The western military alliance against communism has been replaced by the concept of ‘coalitions of the willing’, formed for specific purposes, while the size and capability of the United States’ armed services dwarfs all others. Institutional politic revolves around the different ways in which free trade and open markets can be brought into being and managed, while informal opposition, or compensation, tends towards promoting the value of non-tangible assets, such as quality of life, community, environment and religion. The case for open markets is led by the Anglo-Saxon world, in which the ‘Washington model’ has the full backing of the world’s most powerful economy and its military. Other western countries have found it more and more difficult to resist, with those that flourished under the first phase (notably Japan and Germany) suffering from their reluctance to adapt.

The transition period between these two phases was chaotic and bitter and yet was the most politically intoxicating and culturally creative period of the recent past. This might surprise us if we had not already seen how cultural life is galvanized by, and often in opposition to, social change. The western world became clearly defined in the first post-war phase, and in the second it set out to take over the world. But in the process, the meaning of western civilization was thrown into doubt. This is the process I will explore in this chapter.

In 1945 the continent of Europe lay in ruins. Its cities were devastated, its industries destroyed, millions of its people homeless and displaced. The relief that the war was over was tempered by physical and moral devastation. As the full horrors of Nazi-occupied Europe came to light, the victors and vanquished surveyed a scene of unparalleled degradation – here in the heart of Europe, apparently the most civilized place on earth, humanity had reached its lowest point. Nevertheless, the urgent need for action overcame the sense of shock at what had gone before. Starvation, disease, homelessness, and the need for the western allies to plan physical, political and social reconstruction were compounded by the resurgence of communism. Soviet armies had driven the Nazis from their own country, and liberated Bulgaria, Romania, Poland, Hungary, Czechoslovakia, Yugoslavia and the eastern part of Germany. There were signs that some countries in the west, particularly Italy, France and Greece, might voluntarily become communist as an alternative to the nationalism, depression and war that capitalism had bequeathed.

The key to the recovery of western Europe lay with the United Sates. After the 1914-18 war American armies had been disbanded, and the country had maintained trade barriers against its European allies throughout the 1930s; in 1945 it was possible that America would go back into its shell. But while its relative isolation had, in earlier times, benefited American industry, once it became the world’s dominant economy, the United States could only benefit from greater engagement with the world. There was another point too – if the sacrifice of United States troops was to mean anything (around 300,000 Americans had died, with another 750,000 injured) then the people of western Europe needed protection from takeover by totalitarian regimes, and that meant making western Europe prosperous as quickly as possible. The situation in Japan was similarly in the hands of the United States, where the atomic bombs dropped on Hiroshima and Nagasaki forced an unconditional surrender and demonstrated the awesome, worldwide power of the American military. While Hiroshima remained a symbol of the human cost of nuclear weapons, the United States showed immense vision in helping its defeated enemy to build a peaceful society.

In 1947 President Truman and his secretary of state George Marshall proposed an aid package of $13 billion to 16 western European countries. A good proportion of the Marshall Plan money was, naturally enough, used to buy American goods, since theirs was the only industrial economy able to fill orders. American goods flooded eastwards and economic ties between western Europe and America became ever stronger. The Marshall Plan was sold to the Republican-dominated Congress as a bulwark against communism, and when Stalin refused the offer of help (and prevented any eastern European countries from accepting it), Europe was formally divided into two. Truman’s support for anti-communist regimes in Greece and Turkey was the beginning of the so-called Truman Doctrine, which divided the world and effectively defined the west as ‘the free world’, with the United States as its leader.

The deterioration in diplomatic relations turned into military confrontation – for 40 years the two blocs, with an ever-increasing armoury on each side, faced each other across the Iron Curtain. The real possibility emerged that humanity might destroy itself when, in 1949, the Soviet Union’s explosion of its first hydrogen bomb led to an arms race based on the doctrine of Mutually Assured Destruction (aptly abbreviated to MAD). The fate of humanity rested on the belief that no leader would start a nuclear war that would destroy his own country. This was an extraordinary time in the history of Europe. Western European citizens were able to travel freely almost anywhere in the world, except to the eastern part of their own continent. The post-war generation in the west grew up assuming that countries like Romania and Poland, and cities such as Prague and Dresden, were for ever beyond their reach, locked away behind impenetrable borders. Visits to the east were restricted and supervised by government agents, and so hardly anyone went.

The anti-communism that had helped the Marshall Plan through Congress began to be an ingrained part of western, and in particular American, life. Fear of the Soviet Union fed increasing paranoia about communist subversion within America itself. In 1947 Republicans in Congress put the House Un-American Committee on a permanent footing, while President Truman, fearful of being outflanked, ordered a ‘loyalty review’ of all three million federal government employees. In 1948 a former member of the State Department, Alger Hiss, was arrested as a Russian spy, and five years later an apparently innocuous New York couple, Julius and Ethel Rosenberg, were executed for passing atomic secrets to the Soviets. Communist agents were, it seemed, everywhere. In 1950 and 1952 Congress passed bills banning activities that would ‘contribute to the establishment of a totalitarian dictatorship’ and blocking entry to the United States to anyone who had ever belonged to a ‘totalitarian group’. Suspicion and the fear of falling under suspicion infected every soul in the country. In 1952 and 1956 Americans elected the reliable conservative Dwight D. Eisenhower to the presidency and, in Hugh Brogan’s memorable phrase, ‘A grey fog of timid conformity settled over American middle-class life.’ In desperately trying to fend off totalitarian communism, the land of the free was allowing itself to be shackled by its own thought police.

In the decades of the Cold War, it became a strategy within American politics to imply that tolerance of diversity, willingness to negotiate, liberalization of social laws, and avoidance of war were somehow non-American. In foreign policy any enemy of communism, no matter how unsavoury, was given American support. The Truman Doctrine allowed America to get involved anywhere in the world, and fatally confused what was good for America with what was good for the world. But the United States was also instrumental in setting up the United Nations and committed itself to supporting and working through multilateral institutions. The balance between exporting American values and working multilaterally became the crucial test of American foreign policy.

Eisenhower managed for the most part to keep the United States out of foreign entanglements – including ending the Korean war in 1953 and coming down hard on the 1956 Suez debacle. But foreign policy was driven by the concerns of American corporations; in 1953 the CIA engineered a coup in Guatemala to preserve the national monopoly of the American-owned United Fruit Company, and when in the same year Dr Mossadegh deposed the autocratic Shah of Iran, the CIA and MI6 intervened to bring him back to power in order to preserve American oil interests.

In 1945 Americans had an understandable fear of slipping back into the economic depression of the pre-war years. But the industrial effort that effectively sealed the outcome of the war also secured a lasting economic boom. In the four years of their participation in the war, the United States produced 3 million aircraft, 87,000 ships, 370,000 artillery pieces, 100,000 tanks and armoured vehicles and 2.4 million trucks. The federal government spent $350 billion on the war – double what all previous governments had spent in total since independence. Between 1939 and 1945 the United States Gross National Product doubled, civilian employment increased by 20%, and corporate profits and wages rose significantly. Certain parts of the country did particularly well – aircraft and electrical production was concentrated in the west, particularly in California, which received 10% of federal wartime spending. A region known for its agriculture and movies became an industrial dynamo.

To be continued.

Wednesday, March 28, 2012 @ 03:03 AM
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THE SEARCH FOR A JUST SOCIETY

JOHN HUDDLESTON

GEORGE RONALD                       1989

PART 18

Chapter 28: Preparing for a Just Society

In this chapter the present-day programme of action in the Bahá’í Faith is summarized to see if it is a practical approach to the building of a just society.

The Individual

Bahá’í guidelines for the individual in his relations with his fellow human beings are based in universal principles common to all the great religions. These may be divided into four groupings.

v  The first has to do with how we should view mankind. True religion urges us towards a deep sense that mankind is one family, that all are children of God, and that we are all, in essence, spiritual beings. Each one of us is at a different stage of spiritual growth. By looking for the good qualities in others we both encourage their development and at the same time contribute to our own spiritual growth.

v  The second concerns putting these positive attitudes into action by being kind to other humans, animals, and all living things; to be compassionate; to be forgiving; to be courteous – the lord of all virtues; and to be generous especially to the poor through a just distribution of resources and the abolition of extremes of wealth and poverty.

v  The third concerns the cultivation of those qualities which will attract others such as trustworthiness, honesty and truthfulness- the foundation of all virtues.

v  The fourth is to keep healthy so that we do not become a burden on the community and make a maximum contribution to its welfare. Many illnesses are psychosomatic and can be helped by prayer, meditation and the influence of a person of high spirituality.

These are broad principles essentially common to all the great religions. In the teachings of the Bahá’í Faith there are several refinements which receive special attention because of their particular relevance to conditions in modern society. Three of these relate to the first group – appropriate attitudes towards our fellow human beings.

The first of these is the need to make a conscious effort to abolish prejudice, which is a cause of disunity and conflict:

In every period, war has been waged in one country or another and that war was due to either religious prejudice, racial prejudice, political prejudice or patriotic prejudice. All prejudices are destructive to the human edifice. As long as these prejudices persist, the struggle for existence must remain dominant and bloodthirstiness and rapacity continue.

It might be argued that prejudice is a particular problem of our time because there is more widespread and frequent contact between peoples of different cultures than ever before. Improvements in communications, and large-scale movements of peoples as immigrants, refugees, business travellers and tourists have brought people face to face with each other for the first time.

One of the most effective ways of abolishing prejudice is to learn to appreciate the diversity of culture in the world and to see it as an enrichment of our total experience. This mental attitude towards others receives special attention in the Bahá’í Writings:

Consider the flowers of the garden, though differing in kind, colour, form and shape, yet inasmuch as they are refreshed by the waters of one spring, revived by the breath of one wind, invigorated by the rays of one sun, this diversity increaseth their charm and addeth to their beauty. How unpleasing to the eye if all the flowers and plants, the leaves and blossoms, the fruits, the branches and the trees of that garden were all of the same shape and colour. Diversity of hues, form and shape enricheth and adorneth the garden, and heighteneth the effect thereof. In like manner, when divers shades of thought, temperament and character, are brought together under the power and influence of one central agency, the beauty and glory of human perfection will be revealed and made manifest.

In speaking of the enrichment of society that comes from cultural diversity, the Bahá’í Writings make particular mention of those who have suffered extreme oppression, such as the African peoples and native Americans; they state that the sufferings of these peoples have made them more than usually sensitive, and that because of this they will make a special contribution to the spiritual illumination of a future world society.

Closely linked to these two themes is the Bahá’í principle of the equality of men and women. In the spiritual realm there is no difference between a woman and a man, and it is therefore not just for one to be treated as inferior to the other. Women play a vital role in society not only in their function as mothers of each generation, but also because if a just and peaceful society is to be achieved, there is a need for the traditional feminine qualities of love and service to balance the traditional masculine qualities of force and aggressiveness.

The happiness of mankind will be realized when women and men coordinate and advance equally, for each is the complement and helpmeet of the other.

Women are the equal of man in ability, but their subjugation in the past denied them education and training except in very narrow areas. Accordingly, the Bahá’í Writings say that women must be given equal education with men and the same curriculum. Indeed, they go further: if a choice has to be made, women should be given priority in education because they are the mothers of the next generation and ‘first teachers of children’. It is interesting that this principle is becoming increasing recognised in the world at large by those who are in the lead in the fight to eradicate disease, those who work with children, and those who are trying to improve food provision in the Third World. Women, say the Bahá’í Writings, should enjoy equal legal rights with men, equal social treatment and respect, equal job opportunities, and equal hearing and participation in councils of government.

There are two special refinements in Bahá’í teachings with regard to the second group of general principles, those pertaining to how we treat others. The first is the exhortation not to talk or listen to gossip or backbiting, because these have a deep, long-lasting detrimental effect on the soul:

For the tongue is a smouldering fire and excess of speech a deadly poison. Material fire consumeth the body, whereas the fire of the tongue devoureth both the heart and soul. The force of the former lasteth but for a time, whilst the effects of the latter endure a century.

The second is once of the central concepts of the Bahá’í Faith. It is that the highest station a man can achieve is service to humanity:

This is worship: to serve mankind and to minister to the needs of the people. Service is prayer. A physician ministering to the sick, gently, tenderly, free from prejudice and believing in the solidarity of the human race, is giving praise.

Service to mankind is particularly meritorious when it involves real sacrifice, because this contributes to the spiritual growth of both giver and receiver. Sacrifice is the real test of sincerity. It is the ultimate test of whether or not one is willing to put conscious standards, hopes, and ideals before personal comfort.

Finally, there is one aspect of the Bahá’í teachings concerning the maintenance of physical health which is of special importance: the avoidance of all forms of drugs including alcohol:

The drinking of wine is forbidden; for it is the cause of chronic diseases, weakeneth the nerves and consumeth the mind. This wicked hashish extinguisheth the mind, freezeth the spirit, petrifieth the soul, wasteth the body and leaveth man frustrated and lost.

The negative effects of drugs and alcohol, their impact on the mind and spirit, have already been discussed in Chapter 19 in connection with the temperance movement. There are still many who argue that a little social drinking does no harm and may even be healthful. In the Bahá’í view the worldwide problem is too serious to make compromises of this sort which only serve to make drinking socially acceptable, for example to young people amongst whom will be the next generation of alcoholics, and to provide finance for the alcohol industry. Legalization of alcohol whilst making other drugs unlawful is also inconsistent; it gives the impression of special pleading and hypocrisy, and thereby encourages disrespect for the law and the taking of other drugs. In other words, ‘social drinking’ is both short-sighted and selfish. It purpose – as with drug-taking – is to create an artificial euphoria, an escape from the harshness of life. The Bahá’í view is that people would be a lot happier if they spent their time and resources helping to build a more loving and just society. Consequently, the only exception the Bahá’í Writings make for drugs (including alcohol) is in case of medical need. It should be added that the smoking of tobacco is strongly discouraged as unclean and damaging to bodily health, but it is not forbidden, presumably because it, unlike alcohol and drugs, does not affect the mind and spirit.

The Family

Tuesday, March 27, 2012 @ 07:03 AM
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OUT OF THE EARTH

CIVILIZATION AND THE LIFE OF THE SOIL

DANIEL HILLEL

UNIVERSITY OF CALIFORNIA PRESS                       1991

PART 2

 

Chapter 2: Man’s Role on God’s Earth

We live on a unique planet bathed in the light and warmth of a nearby star we call the sun. Alone among the planets revolving around that star, ours is endowed with the fortuitous – though ever tenuous – combination of conditions capable of generating and sustaining the miracle of life. And what a rich and abounding variety of life our earth has spawned! It includes millions of types of creatures, each unique in form and function, yet all engaged interdependently in an elaborate dynamic performance, like players in an enormous philharmonic orchestra. Altogether, the multitude of plants and animals coexist both competitively and cooperatively in a more or less stable community self-regulated by an intricate set of checks and balances.

Pondering the intrinsic mutuality of life on earth, one cannot but wonder at the discordant anomaly that has so recently intruded upon nature’s pluralistic harmony: How did one species gain such overwhelming dominance over so many others, indeed over the very processes that control all life? And how could the members of this clever species fail so utterly and for so long to realize the dire consequences of their carelessly exercised dominance?

For soil thou art

  • The Hebrew Bible provides a profoundly symbolic account of the act of creation, the beginning of life on earth and the origin and role of humankind.
  • The first two chapters in the Book of Genesis give not one but two accounts of creation.

Latent in one of the main founts of Western Civilization we have two opposite perceptions of man’s destiny. One is anthropocentric: man is not part of nature but set above it. His manifest destiny is to be an omnipotent master over nature, which from the outset was created for his gratification. He is endowed with the power and the right to dominate all other creatures, toward whom he has no obligations.

The other view is more earthly and modest. Man is made of soil and is given a “living soul,” but no mention is made of his being “in the image of God.” Man is not set above nature. Moreover, his power is constrained by duty and responsibility. Man’s appointment is not an ordination but an assignment. The earth is not his property; he is neither its owner nor its master. Rather, man is a custodian, entrusted with the stewardship of God’s garden, and he can enjoy it only on the condition that he discharge his duty faithfully. This view of humanity’s role accords with the modern ecological principle that the life of every species is rooted not in separateness from nature but in integration with it.

  • Over the generations, it has generally been the arrogant and narcissistic view, implied in the first Biblical account, that has prevailed.
  • It has repeatedly been cited and used as a religious justification or rationale for man’s unbridled and relentless exploitation of the environment.
  • The question now is whether we have learned our lesson and are ready at last to accept the long-ignored second view of our proper role in relation to nature.
  • The ancient Hebrew association of man with soil is echoed in the Latin name for man, homo, derived from humus, the stuff of life in the soil.
  • This powerful metaphor suggests an early realization of a profound truth that humanity has since disregarded to its own detriment.
  • Other ancient cultures evoke powerful associations similar to those of the Hebrew Bible.
  • In the teachings of Buddha, not only the earth itself but indeed all its life forms (even those that may seem lowliest) are spiritually sacred.

Worship of the earth long predated agriculture and continued after its advent. The earth was held sacred as the embodiment of a great spirit, the creative power of the universe, manifest in all phenomena of nature. The earth spirit was believed to give shape to the features of the landscape and to regulate the seasons, the cycles of fertility, and the lives of animals and humans. Rocks, trees, mountains, springs, and caves were recognized as spectacles for this spirit, which the Romans attributed to their earth goddess, Tellus.

The cult of the earth spirit is perhaps the oldest and most universal element in all religions. The Australian aborigines and the African Bushmen, among the last to have maintained the pre-agricultural hunter-gatherer mode of life, have always sanctified and revered the earth as the great provider, the source of all inspiration and sustenance. So did the American Indians. In 1852, when the United States Government wished to purchase the land of the Indian tribes in the Northwest, their Chief Seattle sent back this eloquent reply:

How can we buy or sell the sky or the land? The idea is strange to us. If we do not own the freshness of the air and the sparkle of the water, how can you buy them? Every part of this earth is sacred to my people, every shining pine needle, every sandy shore, every mist in the dark woods, every meadow, every humming insect. We are part of the earth and it is part of us. What befalls the earth befalls all the sons of the earth. This we know: the earth does not belong to man, man belongs to the earth. Man did not weave the web of life, he is merely a strand in it. To harm the earth is to heap contempt upon its creator.

  • Other cultures and religions did not consider agriculture to be a violation of the earth, but – quite the contrary – a way to make the earth happy and fruitful.
  • The belief that agriculture is necessarily good, however, ultimately became self-defeating. The hillsides of Persia, like those of other uplands in the Near East and around the Mediterranean, were deforested and subjected to erosion, while the irrigated bottomlands, like those of Mesopotamia, suffered silting salinization.
  • As soil is the material substrate of life, water is literally its essence. Our interest in how soil and water function in the biosphere and in how they can be managed or mismanaged, derives as much from necessity as from innate scientific curiosity.
  • Superficial observers of history who ignore the role of environmental factors may ascribe the defeat of an empire to moral decay, cultural enfeeblement, lead poisoning, or lack of military preparedness – when actually the main contest had already been decided by the abuse and degradation of vital resources.

The failure to heed the lessons of the past is reflected in the Koran: “Do they not travel through the earth and see what was the end of those before them? They tilled the soil and populated it in great numbers. There came to them their apostles with clear signs, which they rejected, to their own destruction. It was not Allah who wronged them, but they wronged their own selves.”

Today there is clear and urgent reason for us to be concerned over the adequacy of land and water resources to satisfy the demands of our own profligate civilization. Our concern is not merely for the availability of these resources but for their quality as well. The encroachment of urban, industrial, transportation, and even recreational activities on the landscape, along with the application of “efficient” modern techniques of agriculture, construction, mining, and waste disposal, exert growing pressure on the limited resources of good land and water.

  • Among the many nations abusing their natural endowment, America is not the least offender. This country’s fundamental strength depends on its great soil and water resources, and their wasteful and destructive exploitation is surely sapping the nation’s innate strength and jeopardizing its future.

We can take no comfort at all in the fact that the problem is universal. Absurdly, nations fight wars over every inch of their political boundaries while mindlessly sacrificing whole regions to environmental degradation. Their patriots salute the flag and take up arms to defend their country against external enemies, while neglecting its environment and ignoring the real attacks being waged from within on the land they purport to love. Thousands of years are required for a soil to form in place, yet this amazingly intricate work of nature can be destroyed by man, with remarkable dispatch, in just a few decades. We must understand that, on the timescale of human life, the soil is a non-renewable resource. So is a mature forest, a river, a lake, or an aquifer. They belong not only to those who are the titled owners at this moment, but to future generations as well. In an even more profound sense, both soil and water belong to the biosphere, to the order of nature, and – as one species among many, as one generation among many to come – we have no right to destroy them.

Can a greater awareness of our environment and of our place in it help awaken us from our narcissistic indulgence, and foster a more appropriate sense of humility toward nature? And can this sense bring us any closer to our common physical, biological, and cultural moorings? Can it reconnect us spiritually with our humble origins, from which we have for so long been separated yet never completely severed?

  • Clearly something has gone wrong in our relation with nature, and it behooves us to ponder what it is and how it started.
  • Just as a mature person must learn to consider the circumstances and needs of others, so a mature society must restrain its exploitation of resources and consider both the rights of future generations and the needs of other species.

A glimpse of earth from space should be sufficient to restore the true perspective. It shows the planet whole, without political or tribal boundaries. How beautiful, how colorful, how delicate is this ball of lapping waters, floating continents, and swirling clouds gliding in a thin veil of air. And how small, unique, and solitary is this one and only home of ours. We must listen to its signals of distress, for it is our parent and we are all its dependent children.

PART II: THE NATURE OF SOIL AND WATER

Chapter 3: The fertile Substrate

Monday, March 26, 2012 @ 04:03 AM
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HARVARD BUSINESS REVIEW

ON WHAT MAKES A LEADER

HARVARD BUSINESS SCHOOL PRESS           1998/2001

 

Back cover

The latest thinking in the field of leadership is collected in this volume. Featuring cutting-edge articles from some of the most renowned names in leadership, this collection is a must have for CEOs and top level managers. This volume also pays special attention to leadership succession issues.

Contents

v  What Makes a Leader? (Daniel Goleman)

v  Narcissistic Leaders: The Incredible Pros, the Inevitable Cons (Michael Maccoby)

v  Leadership That Gets Results (Daniel Goleman)

v  Getting the Attention You Need (Thomas H. Davenport and John C. Beck)

v  The Successor’s Dilemma (Dan Ciampa and Michael Watkins)

v  The Rise and Fall of the J. Peterman Company (John Peterman)

v  Why Should Anyone Be Led by You (Robert Goffee and Gareth Jones)

v  Leading Through Rough Times: An Interview with Novell’s Eric Schmidt (Bronwyn Fryer)

The Harvard Business Review Paperback Series

The series is designed to bring today’s managers and professionals the fundamental information they need to stay competitive in a fast-moving world. From the preeminent thinkers whose work has defined an entire field to the rising stars who will redefine the way we think about business, here are the leading minds and landmark ideas that have established the Harvard Business Review as required reading for ambitious businesspeople in organizations around the globe.

 

Other books in the series

Harvard Business Review Interviews with CEOs

Harvard Business Review on Brand Management

Harvard Business Review on Breakthrough Thinking

Harvard Business Review on Business and the Environment

Harvard Business Review on the Business Value of IT

Harvard Business Review in Change

Harvard Business Review on Corporate Governance

Harvard Business Review on Corporate Strategy

Harvard Business Review on Crisis Management

Harvard Business Review on Decision Making

Harvard Business Review on Effective Communication

Harvard Business Review on Entrepreneurship

Harvard Business Review on Finding and Keeping the Best People

Harvard Business Review on Innovation

Harvard Business Review on Knowledge Management

Harvard Business Review on Leadership

Harvard Business Review on Managing High-Tech Industries

Harvard Business Review on Managing People

Harvard Business Review on Managing Uncertainty

Harvard Business Review Managing the Value Chain

Harvard Business Review on Measuring Corporate Performance

Harvard Business Review on Mergers and Acquisitions

Harvard Business Review on Negotiation and Conflict Resolution

Harvard Business Review on Nonprofits

Harvard Business Review on Organizational Learning

Harvard Business Review on Strategies for Growth

Harvard Business Review on Turnarounds

Harvard Business Review on Work and Life Balance