p.89. " The difficulty, however, says Kierkegaard, is that the wanderer, who has only accidentally come upon the quiet place, feels he is surrounded by a nature that does not understand him 'even though it always seems as f an understanding must be arrived at'. Therefore he says, the wanderer can see the stars, but the stars cannot see him, 'thus there is no agreement between him and the stars.' With the person who confesses, however, things are different: 'the environment knows well enough what that stillness means and that is asks for earnestness. It knows that it is its wish to be understood' (p.26 original text)
p.90 " For Dogen, our suffering stems not so much from the nature of existence as from a false perception of existence. That is, it stems from delusion. This delusional awareness then leads us to form attachments to non-existent or misconstrued objects, including the idea of an unchanging self, and ties us into a cycle of suffering when the world does not fit with our misperceptions and attachments. The way out of this cycle is to see through one's delusions and thus break these attachments.
This much of Dogen's thought is supported by the core of the Buddha's philosophy [...] Selfish desire is based on the delusion of a persisting self, which in turn leads to attachments to things which one misperceives as one's own or as having the potential for being one's own. The way out of this problem is to give up selfish desire."
Monday, 29 November 2010
Thursday, 25 November 2010
PROVOCATIONS - Spiritual Writings of Kierkegaard
Reading Provocations now- it is the book that is helping to find the true self, discover something that was always there, but was lost for a while somehow.. a possibility of the crazy city life? no, we are not blaming anyone and anything, it was purely out of our own weaknesses.. but now the time for the recovery has come.
While living in London, one day there comes the time for realization of how many are losing themselves in their own world of dreams, trying to be someone else - pity they do not realize how silly they look sometimes from an outsider's perspective. It is rather sad that most of them will never come to realization and will never have a chance to uncover the true self as they will always be too preoccupied with material and simplistic living. Well if you are one of them, and do not afraid to acknowledge that, maybe this chapter will lead you in the right direction. It definitely helped me.
As it was noticed by a good friend of mine the other day, it is enough to be loved and supported by just one other person, to feel that strength and peace inside of yourself. But this other person has to love the true you.
The Despair of Weakness
If you would like to read the book please download it here
The despair of weakness is the despair of not wanting to be oneself. This kind of despair amounts to a passivity of the self. Its frame of reference is the pleasant and the unpleasant; its concepts are good fortune, misfortune, and fate. What is immediate is all that matters. The determining factor is what happens or does not happen to oneself. To despair is to lose the eternal, but of this loss the one who despairs in weakness says nothing, it doesn’t even occur to him. He is too preoccupied with securing his earthly existence against unnecessary deprivation. To lose the earthly, however, is not in itself to despair, yet that is precisely what this person speaks of and calls despair. What he says is in a sense true, only not in the way he understands it. He is turned around and what he says must be understood backwards. In other words, he stands there pointing to something that is not despair (e.g. a loss of some kind), explaining that he is in despair, and yes, sure enough, the despair is going on behind him but unawares.
Therefore, if everything suddenly changes, once his external circumstances change and his wishes are fulfilled, then happiness returns to him, he begins life afresh. When help comes from outside, happiness is restored to him, and he begins where he left off. Yet he neither was nor becomes a self. He is a cipher and simply carries on living merely on the level of what is immediate and of what is happening around him. This form of despair consists of not wanting to be a self, really. Actually, it consists of wanting desperately to be someone else.
Such a self refuses to take responsibility. Life is but a game of chance. Hence, in the moment of despair, when no help comes, such a person wants desperately to become someone else. And yet a despairer of this kind, whose only wish is this craziest of all crazy transformations – to be someone else – is in love with the fancy that the change can be made as easily as one puts on another coat. Or to put it differently, he only knows himself by his coat. He simply doesn’t know himself. He knows what it is to have a self only in externals. There could hardly be a more absurd confusion, for a self differs precisely, no, infinitely, from those externals.
And what if such a person was able to become somebody else, could put on a new self? There is the story of a peasant who had come barefoot to town but who made enough money to buy himself a pair of stockings and shoes and still have enough left over to get himself drunk. On his way home in his drunken state he lay down in the middle of the road and fell asleep. A carriage came along, and the coachman shouted to him to move aside or else he would drive over his legs. The drunken peasant woke up, looked down at his legs and, not recognizing them because of the stockings and shoes, said: “Go ahead, they aren’t my legs.” So it is with the immediate person who despairs in weakness of being a true self. It is impossible to draw a picture of him that is not comic.
While living in London, one day there comes the time for realization of how many are losing themselves in their own world of dreams, trying to be someone else - pity they do not realize how silly they look sometimes from an outsider's perspective. It is rather sad that most of them will never come to realization and will never have a chance to uncover the true self as they will always be too preoccupied with material and simplistic living. Well if you are one of them, and do not afraid to acknowledge that, maybe this chapter will lead you in the right direction. It definitely helped me.
As it was noticed by a good friend of mine the other day, it is enough to be loved and supported by just one other person, to feel that strength and peace inside of yourself. But this other person has to love the true you.
The Despair of Weakness
If you would like to read the book please download it here
The despair of weakness is the despair of not wanting to be oneself. This kind of despair amounts to a passivity of the self. Its frame of reference is the pleasant and the unpleasant; its concepts are good fortune, misfortune, and fate. What is immediate is all that matters. The determining factor is what happens or does not happen to oneself. To despair is to lose the eternal, but of this loss the one who despairs in weakness says nothing, it doesn’t even occur to him. He is too preoccupied with securing his earthly existence against unnecessary deprivation. To lose the earthly, however, is not in itself to despair, yet that is precisely what this person speaks of and calls despair. What he says is in a sense true, only not in the way he understands it. He is turned around and what he says must be understood backwards. In other words, he stands there pointing to something that is not despair (e.g. a loss of some kind), explaining that he is in despair, and yes, sure enough, the despair is going on behind him but unawares.
Therefore, if everything suddenly changes, once his external circumstances change and his wishes are fulfilled, then happiness returns to him, he begins life afresh. When help comes from outside, happiness is restored to him, and he begins where he left off. Yet he neither was nor becomes a self. He is a cipher and simply carries on living merely on the level of what is immediate and of what is happening around him. This form of despair consists of not wanting to be a self, really. Actually, it consists of wanting desperately to be someone else.
Such a self refuses to take responsibility. Life is but a game of chance. Hence, in the moment of despair, when no help comes, such a person wants desperately to become someone else. And yet a despairer of this kind, whose only wish is this craziest of all crazy transformations – to be someone else – is in love with the fancy that the change can be made as easily as one puts on another coat. Or to put it differently, he only knows himself by his coat. He simply doesn’t know himself. He knows what it is to have a self only in externals. There could hardly be a more absurd confusion, for a self differs precisely, no, infinitely, from those externals.
And what if such a person was able to become somebody else, could put on a new self? There is the story of a peasant who had come barefoot to town but who made enough money to buy himself a pair of stockings and shoes and still have enough left over to get himself drunk. On his way home in his drunken state he lay down in the middle of the road and fell asleep. A carriage came along, and the coachman shouted to him to move aside or else he would drive over his legs. The drunken peasant woke up, looked down at his legs and, not recognizing them because of the stockings and shoes, said: “Go ahead, they aren’t my legs.” So it is with the immediate person who despairs in weakness of being a true self. It is impossible to draw a picture of him that is not comic.
Thursday, 18 November 2010
Kierkegaard and Japanese thought
Currently inspired by Kierkegaard and the book on him and the connection between his and Japanese thought.
Danish Philosopher Kierkegaard (1813-1855) is an enigmatic thinker whose works call out for interpretation. One of the most fascinating strands of this interpretation is in terms of Japanese thought. Kierkegaard himself knew nothing of Japanese philosophy, yet the links between his own ideas and Japanese philosophers are remarkable. These links were spotted quickly by Japanese thinkers and Japanese translations of Kierkegaard appeared long before English translations did. Yet, strangely enough, the Japanese relation to Kierkegaard has been all but ignored in the West.
This book seeks to remedy this by bringing the Japanese interpretation to the West. Here, both Japanese and Western scholars examine the numerous links between Kierkegaard and Japanese thought while presenting Kierkegaard in terms of Shintō, Pure Land Buddhism, Zen Buddhism, the Samurai, the famous Kyoto school of Japanese philosophers, and in terms of pivotal Japanese thinkers who were influenced by Kierkegaard.
Danish Philosopher Kierkegaard (1813-1855) is an enigmatic thinker whose works call out for interpretation. One of the most fascinating strands of this interpretation is in terms of Japanese thought. Kierkegaard himself knew nothing of Japanese philosophy, yet the links between his own ideas and Japanese philosophers are remarkable. These links were spotted quickly by Japanese thinkers and Japanese translations of Kierkegaard appeared long before English translations did. Yet, strangely enough, the Japanese relation to Kierkegaard has been all but ignored in the West.
This book seeks to remedy this by bringing the Japanese interpretation to the West. Here, both Japanese and Western scholars examine the numerous links between Kierkegaard and Japanese thought while presenting Kierkegaard in terms of Shintō, Pure Land Buddhism, Zen Buddhism, the Samurai, the famous Kyoto school of Japanese philosophers, and in terms of pivotal Japanese thinkers who were influenced by Kierkegaard.
Friday, 22 October 2010
New Book by Don Tapscott: MacroWikinomics: Rebooting Business and the World
Don Tapscott is an internationally renowned authority on the strategic impact of information technology on innovation, marketing and talent. He is a hugely successful author whose books include the international bestseller, Wikinomics. He will be in the UK for the release of his new book MacroWikinomics: Rebooting Business and the World|.
Don Tapscott explains how the current economic crisis is transforming society, business and markets, and where the opportunities are for thriving in the face of the downturn.
The global economic crisis is a wakeup call to the world: we need to rethink and rebuild many of the organizations and institutions that have served us well for decades, but now have come to the end of their life cycle. The financial services industry, for example, does not just need fresh infusion of capital or some new regulations; it needs a whole new operating model - one based on transparency, sharing of intellectual property and global governance.
As the crisis has spread to other sectors in the economy and even other sectors of society, it is exposing structural weaknesses and modes of operation that no longer nurture social and economic growth. The recent collapse of many newspapers is just one storm-warning of more to come: conventional wisdom isn't going to cut it for success in this century. We need to reinvent our institutions.
The most compelling issue: We face no challenge today that is more important than creating a green energy grid and reindustrializing the planet for sustainability. And for the first time in human history, the peoples of the world are building a global movement to solve this problem - a movement in which everyone is on the same side. So while the burning of the global economic platform is propelling change, simultaneously the digital revolution is driving new opportunities and a new generation of digital natives is entering the workforce, people who think differently and bring a new and much-needed set of skills to our problems.
Don Tapscott has unique insight and bold proposals for how to transform these institutions to meet the challenges posed in the new century by new media, a new generation and a new economy.
Don Tapscott explains how the current economic crisis is transforming society, business and markets, and where the opportunities are for thriving in the face of the downturn.
The global economic crisis is a wakeup call to the world: we need to rethink and rebuild many of the organizations and institutions that have served us well for decades, but now have come to the end of their life cycle. The financial services industry, for example, does not just need fresh infusion of capital or some new regulations; it needs a whole new operating model - one based on transparency, sharing of intellectual property and global governance.
As the crisis has spread to other sectors in the economy and even other sectors of society, it is exposing structural weaknesses and modes of operation that no longer nurture social and economic growth. The recent collapse of many newspapers is just one storm-warning of more to come: conventional wisdom isn't going to cut it for success in this century. We need to reinvent our institutions.
The most compelling issue: We face no challenge today that is more important than creating a green energy grid and reindustrializing the planet for sustainability. And for the first time in human history, the peoples of the world are building a global movement to solve this problem - a movement in which everyone is on the same side. So while the burning of the global economic platform is propelling change, simultaneously the digital revolution is driving new opportunities and a new generation of digital natives is entering the workforce, people who think differently and bring a new and much-needed set of skills to our problems.
Don Tapscott has unique insight and bold proposals for how to transform these institutions to meet the challenges posed in the new century by new media, a new generation and a new economy.
Thursday, 19 August 2010
Russia an its folklore
From: Organizational Dynamics, Vol. 37, No. 3, pp. 211–220, 2008
Russia: A Work in Progress - Transcending the Fifth ‘‘Time of Troubles’’
MANFRED KETS DE VRIES, KONSTANTIN KOROTOV, STANISLAV SHEKSHNIA
Russian folk tales are all infused with the rich and varied cultural identity of Russia and the historic events of its past. One of the most enduring images found in Russian folklore is the symbol of the Firebird (0aD BH4Pa, zhar-ptitsa, from BH4Pa bird Old Russian 0aD fire), a magical bird from a faraway land. During the centuries, the Firebird has been an icon for Russian peasants, revered as the herald of both blessing and doom for its captor. The Firebird is always depicted with majestic red, orange and yellow plumage, glowing like a fire after the first turbulent flames die down. The Firebird resembles the Phoenix and, like that bird, is heavy with symbolism representing the rising and setting sun.
In Russian folklore, the Firebird is the object of a difficult quest that the hero must undertake, and plays a role in determining his eventual fate. The quest is usually initiated by the hero finding one of the Firebird’s tail feathers, upon which he sets out to capture the live bird, sometimes of his own accord, but usually on the bidding of a father or king. These Firebird tales follow the classic scheme of fairy tales, with the feather serving as a premonition of a hard journey, magical helpersmet on the way, and returning from a far-off land with the prize. It is a tale of a hero overcoming impossible odds. The most popular version of the Firebird is in the tale Ivan Tsarevich and the Grey Wolf. The composer Igor Stravinsky first found international fame with his composition of a ballet called The Firebird for Diaghilev and the Ballets Russes.
In many ways, the Firebird can be seen as representing the mystery of the Russian soul. The Firebird is the symbol of Russia; it is a representation of its people’s resilience; it is an icon of rebirth, resurrection, and transfiguration. The Russian people have always had a remarkable capacity to rise from the ashes
of their history. As the tales of the Firebird suggest, they are tough; they are not easily defeated; they have always been a very strong and resourceful people. In spite of all the hardships Russians have been exposed to throughout the ages, they have been able to succeed due to their incredible stamina, a quality that distinguishes them from many other people and nations. In spite of chaos, misery and hardship, they have always been able to overcome times of trouble.
Russia: A Work in Progress - Transcending the Fifth ‘‘Time of Troubles’’
MANFRED KETS DE VRIES, KONSTANTIN KOROTOV, STANISLAV SHEKSHNIA
Russian folk tales are all infused with the rich and varied cultural identity of Russia and the historic events of its past. One of the most enduring images found in Russian folklore is the symbol of the Firebird (0aD BH4Pa, zhar-ptitsa, from BH4Pa bird Old Russian 0aD fire), a magical bird from a faraway land. During the centuries, the Firebird has been an icon for Russian peasants, revered as the herald of both blessing and doom for its captor. The Firebird is always depicted with majestic red, orange and yellow plumage, glowing like a fire after the first turbulent flames die down. The Firebird resembles the Phoenix and, like that bird, is heavy with symbolism representing the rising and setting sun.
In Russian folklore, the Firebird is the object of a difficult quest that the hero must undertake, and plays a role in determining his eventual fate. The quest is usually initiated by the hero finding one of the Firebird’s tail feathers, upon which he sets out to capture the live bird, sometimes of his own accord, but usually on the bidding of a father or king. These Firebird tales follow the classic scheme of fairy tales, with the feather serving as a premonition of a hard journey, magical helpersmet on the way, and returning from a far-off land with the prize. It is a tale of a hero overcoming impossible odds. The most popular version of the Firebird is in the tale Ivan Tsarevich and the Grey Wolf. The composer Igor Stravinsky first found international fame with his composition of a ballet called The Firebird for Diaghilev and the Ballets Russes.
In many ways, the Firebird can be seen as representing the mystery of the Russian soul. The Firebird is the symbol of Russia; it is a representation of its people’s resilience; it is an icon of rebirth, resurrection, and transfiguration. The Russian people have always had a remarkable capacity to rise from the ashes
of their history. As the tales of the Firebird suggest, they are tough; they are not easily defeated; they have always been a very strong and resourceful people. In spite of all the hardships Russians have been exposed to throughout the ages, they have been able to succeed due to their incredible stamina, a quality that distinguishes them from many other people and nations. In spite of chaos, misery and hardship, they have always been able to overcome times of trouble.
International Itinerants
Very interesting article about the definition and analysis of international itinerants.. I finally found a description for my personal attitude to career/work :)
BANAI,M AND HARRY,W (2004) "Boundaryless Global Careers: The International Itinerants"
Int. Studies of Mgt. & Org., 34(3): 96–120.
A few prepositions that have been highlighted by the author can be found below.
Self-managed careers
Proposition 1: The more that international managers, rather than their organizations, are in charge of their careers, the more likely they are to be international itinerants.
Loyalty to professional development
Proposition 2: The higher the international managers’ loyalty to their profession, rather than to their organizations, the more likely they are to be international itinerants.
Employment in multiple firms
Proposition 3: The more organizations independent of each other the international managers work for, the more likely are these managers to be international itinerants.
Transferable skills
Proposition 4: The more likely international managers are to acquire transferable skills, the more likely they are to be international itinerants.
Learning-related milestones
Proposition 5: The more likely international managers are to measure their career’s progress by assessing their level of learning, rather than by comparing their rank with that of their age group, the more likely they are to
be international itinerants.
Psychological meaningful work as measure of success
Proposition 7: The more international managers measure their success by psychologically meaningful work, rather than by pay, promotion, and status, the more likely they are to be international itinerants.
BANAI,M AND HARRY,W (2004) "Boundaryless Global Careers: The International Itinerants"
Int. Studies of Mgt. & Org., 34(3): 96–120.
A few prepositions that have been highlighted by the author can be found below.
Self-managed careers
Proposition 1: The more that international managers, rather than their organizations, are in charge of their careers, the more likely they are to be international itinerants.
Loyalty to professional development
Proposition 2: The higher the international managers’ loyalty to their profession, rather than to their organizations, the more likely they are to be international itinerants.
Employment in multiple firms
Proposition 3: The more organizations independent of each other the international managers work for, the more likely are these managers to be international itinerants.
Transferable skills
Proposition 4: The more likely international managers are to acquire transferable skills, the more likely they are to be international itinerants.
Learning-related milestones
Proposition 5: The more likely international managers are to measure their career’s progress by assessing their level of learning, rather than by comparing their rank with that of their age group, the more likely they are to
be international itinerants.
Psychological meaningful work as measure of success
Proposition 7: The more international managers measure their success by psychologically meaningful work, rather than by pay, promotion, and status, the more likely they are to be international itinerants.
Tuesday, 17 August 2010
Reasons for identity changes, and needs for life reevaluation.
An Extract from EEVA KOHONEN (2005)
"Learning Through Narratives About the Impact of International Assignments on Identity"International Studies of Management and Organization, vol.34-3,pp 27-45
Traveling, cross-cultural contacts, and frequent job changes between organizations may stimulate and intensify our reflexive capacity so that we come to understand better who we are (Lindgren and Wåhlin 2001). It can be assumed that in the absence of stable, supporting social networks, the boundaries of the self dissolve, and one’s identity comes under scrutiny. Osland (2000) found in her study that an overseas assignment was a transformational experience for expatriates. As a consequence, they questioned many of the taken-for-granted aspects of their life— identity, values, and everyday assumptions—and discovered hidden resources and skills. Furthermore, Sussman (2000) pointed out that successful adaptation to the host culture predicts a significant change in one’s cultural identity, and this may result in a more difficult repatriation period.
"Learning Through Narratives About the Impact of International Assignments on Identity"International Studies of Management and Organization, vol.34-3,pp 27-45
Traveling, cross-cultural contacts, and frequent job changes between organizations may stimulate and intensify our reflexive capacity so that we come to understand better who we are (Lindgren and Wåhlin 2001). It can be assumed that in the absence of stable, supporting social networks, the boundaries of the self dissolve, and one’s identity comes under scrutiny. Osland (2000) found in her study that an overseas assignment was a transformational experience for expatriates. As a consequence, they questioned many of the taken-for-granted aspects of their life— identity, values, and everyday assumptions—and discovered hidden resources and skills. Furthermore, Sussman (2000) pointed out that successful adaptation to the host culture predicts a significant change in one’s cultural identity, and this may result in a more difficult repatriation period.
Subscribe to:
Posts (Atom)