Appreciative Inquiry Quotes

Hurt feelings or discomfort of any kind cannot be caused by another person. No one outside me can hurt me. That's not a possibility. It's only when I believe a stressful thought that I get hurt. And I'm the one who's hurting me by believing what I think. This is very good news, because it means that I don't have to get someone else to stop hurting me. I'm the one who can stop hurting me. It's within my power. What we are doing with inquiry is meeting our thoughts with some simple understanding, finally. Pain, anger, and frustration will let us know when it's time to inquire. We either believe what we think or we question it: there's no other choice. Questioning our thoughts is the kinder way. Inquiry always leaves us as more loving human beings.

The main premise of appreciative inquiry is that positive questions, focusing on strengths and assets, tend to yield more effective results than negative questions focusing on problems or deficits.

Good questions are to be appreciated, not answered.

What does it mean to be truly educated? I think I can do no better about answering the question of what it means to be truly educated than to go back to some of the classic views on the subject. For example the views expressed by the founder of the modern higher education system, Wilhelm von Humboldt, leading humanist, a figure of the enlightenment who wrote extensively on education and human development and argued, I think, kind of very plausibly, that the core principle and requirement of a fulfilled human being is the ability to inquire and create constructively independently without external controls. To move to a modern counterpart, a leading physicist who talked right here [at MIT], used to tell his classes it's not important what we cover in the class, it's important what you discover. To be truly educated from this point of view means to be in a position to inquire and to create on the basis of the resources available to you which you've come to appreciate and comprehend. To know where to look, to know how to formulate serious questions, to question a standard doctrine if that's appropriate, to find your own way, to shape the questions that are worth pursuing, and to develop the path to pursue them. That means knowing, understanding many things but also, much more important than what you have stored in your mind, to know where to look, how to look, how to question, how to challenge, how to proceed independently, to deal with the challenges that the world presents to you and that you develop in the course of your self education and inquiry and investigations, in cooperation and solidarity with others. That's what an educational system should cultivate from kindergarten to graduate school, and in the best cases sometimes does, and that leads to people who are, at least by my standards, well educated.

Every organisation, not just business, needs 1 core competence: Tactical execution

The intentions of the cybernetic totalist tribe are good. They are simply following a path that was blazed in earlier times by well-meaning Freudians and Marxists - and I don't mean that in a pejorative way. I'm thinking of the earliest incarnations of Marxism, for instance, before Stalinism and Maoism killed millions. Movements associated with Freud and Marx both claimed foundations in rationality and the scientific understanding of the world. Both perceived themselves to be at war with the weird, manipulative fantasies of religions. And yet both invented their own fantasies that were just as weird. The same thing is happening again. A self-proclaimed materialist movement that attempts to base itself on science starts to look like a religion rather quickly. It soon presents its own eschatology and its own revelations about what is really going on - portentous events that no one but the initiated can appreciate. The Singularity and the noosphere, the idea that a collective consciousness emerges from all the users on the web, echo Marxist social determinism and Freud's calculus of perversions. We rush ahead of skeptical, scientific inquiry at our peril, just like the Marxists and Freudians.

An Appreciative inquiry Conversation is the catalyst for strengths based innovation.

Communication and Connection Skillful Self-Expression What Do We Want? The Culture of Disparagement Appreciative Inquiry Gossip Paying Attention The Realm of Email Teamwork The Ripple Effect

...an external reward can affect one's interpretation of one's own motivation, and interpretation that comes to be self-fulfilling. A similar effect may account for the familiar fact that when someone turns his hobby into a business, he often loses pleasure in it. Likewise, an intellectual who pursues an academic career gets professionalized, and this may lead him to stop thinking. This line of reasoning suggests that the kind of appreciative attention where one remains focused on what one is doing can arise only in leisure activities. Such a conclusion would put pleasurable absorption beyond the ken of any activity that is undertaken for the sake of making money, because although money is undoubtedly good, it is not intrinsically so.

No matter how complex the challenge or problem you face at work, at home, or in your community, you can have a great conversation about it.

One of the most exciting things about life is the power of a single conversation to make a significant positive difference.

What would happen to our change practices if we began all our work with the positive presumption that organizations, as centers of human relatedness, are alive with infinite constructive capacity?

It’s normally agreed that the question “How are you?” doesn’t put you on your oath to give a full or honest answer. So when asked these days, I tend to say something cryptic like, “A bit early to say.” (If it’s the wonderful staff at my oncology clinic who inquire, I sometimes go so far as to respond, “I seem to have cancer today.”) Nobody wants to be told about the countless minor horrors and humiliations that become facts of “life” when your body turns from being a friend to being a foe: the boring switch from chronic constipation to its sudden dramatic opposite; the equally nasty double cross of feeling acute hunger while fearing even the scent of food; the absolute misery of gut–wringing nausea on an utterly empty stomach; or the pathetic discovery that hair loss extends to the disappearance of the follicles in your nostrils, and thus to the childish and irritating phenomenon of a permanently runny nose. Sorry, but you did ask... It’s no fun to appreciate to the full the truth of the materialist proposition that I don’t have a body, I am a body. But it’s not really possible to adopt a stance of “Don’t ask, don’t tell,” either. Like its original, this is a prescription for hypocrisy and double standards. Friends and relatives, obviously, don’t really have the option of not making kind inquiries. One way of trying to put them at their ease is to be as candid as possible and not to adopt any sort of euphemism or denial. The swiftest way of doing this is to note that the thing about Stage Four is that there is no such thing as Stage Five. Quite rightly, some take me up on it. I recently had to accept that I wasn’t going to be able to attend my niece’s wedding, in my old hometown and former university in Oxford. This depressed me for more than one reason, and an especially close friend inquired, “Is it that you’re afraid you’ll never see England again?” As it happens he was exactly right to ask, and it had been precisely that which had been bothering me, but I was unreasonably shocked by his bluntness. I’ll do the facing of hard facts, thanks. Don’t you be doing it too. And yet I had absolutely invited the question. Telling someone else, with deliberate realism, that once I’d had a few more scans and treatments I might be told by the doctors that things from now on could be mainly a matter of “management,” I again had the wind knocked out of me when she said, “Yes, I suppose a time comes when you have to consider letting go.” How true, and how crisp a summary of what I had just said myself. But again there was the unreasonable urge to have a kind of monopoly on, or a sort of veto over, what was actually sayable. Cancer victimhood contains a permanent temptation to be self–centered and even solipsistic.

Atheism is the default position in any scientific inquiry, just as a-quarkism or a-neutrinoism was. That is, any entity has to earn its admission into a scientific account either via direct evidence for its existence or because it plays some fundamental explanatory role. Before the theoretical need for neutrinos was appreciated (to preserve the conservation of energy) and then later experimental detection was made, they were not part of the accepted physical account of the world. To say physicists in 1900 were 'agnostic' about neutrinos sounds wrong: they just did not believe there were such things. As yet, there is no direct experimental evidence of a deity, and in order for the postulation of a deity to play an explanatory role there would have to be a lot of detail about how it would act. If, as you have suggested, we are not “good judges of how the deity would behave,” then such an unknown and unpredictable deity cannot provide good explanatory grounds for any phenomenon. The problem with the 'minimal view' is that in trying to be as vague as possible about the nature and motivation of the deity, the hypothesis loses any explanatory force, and so cannot be admitted on scientific grounds. Of course, as the example of quarks and neutrinos shows, scientific accounts change in response to new data and new theory. The default position can be overcome.

Since I began meditating in 1979 (steadily, if not as regularly as intended), I have been a successful songwriter devoted to the greatest good, with my creative ego in service of the whole. Interestingly, I can’t recall any “writer’s block,” ever. Through a sustained channel of appreciative inquiry into the human and Divine, I’m flooded with ideas. (All the more reason to sit quiet, to bathe in the Akashic realm, in universal mind.) If anything, the number of song fragments and essay themes streaming in require more time and consideration than there are hours in a given day or week. This creative abundance is a great joy and, only sometimes, a burden.

Despite the intervening six decades of scientific inquiry since Selye’s groundbreaking work, the physiological impact of the emotions is still far from fully appreciated. The medical approach to health and illness continues to suppose that body and mind are separable from each other and from the milieu in which they exist. Compounding that mistake is a definition of stress that is narrow and simplistic. Medical thinking usually sees stress as highly disturbing but isolated events such as, for example, sudden unemployment, a marriage breakup or the death of a loved one. These major events are potent sources of stress for many, but there are chronic daily stresses in people’s lives that are more insidious and more harmful in their long-term biological consequences. Internally generated stresses take their toll without in any way seeming out of the ordinary. For those habituated to high levels of internal stress since early childhood, it is the absence of stress that creates unease, evoking boredom and a sense of meaninglessness. People may become addicted to their own stress hormones, adrenaline and cortisol, Hans Selye observed. To such persons stress feels desirable, while the absence of it feels like something to be avoided. When people describe themselves as being stressed, they usually mean the nervous agitation they experience under excessive demands — most commonly in the areas of work, family, relationships, finances or health. But sensations of nervous tension do not define stress — nor, strictly speaking, are they always perceived when people are stressed. Stress, as we will define it, is not a matter of subjective feeling. It is a measurable set of objective physiological events in the body, involving the brain, the hormonal apparatus, the immune system and many other organs. Both animals and people can experience stress with no awareness of its presence. “Stress is not simply nervous tension,” Selye pointed out. “Stress reactions do occur in lower animals, and even in plants, that have no nervous systems…. Indeed, stress can be produced under deep anaesthesia in patients who are unconscious, and even in cell cultures grown outside the body.” Similarly, stress effects can be highly active in persons who are fully awake, but who are in the grip of unconscious emotions or cut off from their body responses. The physiology of stress may be triggered without observable effects on behaviour and without subjective awareness, as has been shown in animal experiments and in human studies.

When you start to find genuine love, the ways you used to manipulate people to get what you thought was love suddenly become clear and obvious. You might expect this to be embarrassing; in fact, it’s often funny, and you find that it’s easy to forgive yourself for your own humanity. You realize that the old ways of seeking approval were just a misunderstanding that has been cleared up now, and you are grateful for that. I sent out an e-mail asking how inquiry had worked for people. The replies kept coming in, five hundred pages of them. As I read, I was moved by how much people had suffered, in so many different ways, and by the delight they took in waking up from the dream of what they thought was happening in their lives and seeing what was really happening. Inquiry seemed like a magic realm that they could come home to after a long, amazing journey, a house where they could sit around the fire, telling tales of danger overcome, and laughing with old friends. When you don’t believe your stressful thoughts, all that’s left are love and laughter.

Pay attention to everything the dying person says. You might want to keep pens and a spiral notebook beside the bed so that anyone can jot down notes about gestures, conversations, or anything out of the ordinary said by the dying person. Talk with one another about these comments and gestures. • Remember that there may be important messages in any communication, however vague or garbled. Not every statement made by a dying person has significance, but heed them all so as not to miss the ones that do. • Watch for key signs: a glassy-eyed look; the appearance of staring through you; distractedness or secretiveness; seemingly inappropriate smiles or gestures, such as pointing, reaching toward someone or something unseen, or waving when no one is there; efforts to pick at the covers or get out of bed for no apparent reason; agitation or distress at your inability to comprehend something the dying person has tried to say. • Respond to anything you don’t understand with gentle inquiries. “Can you tell me what’s happening?” is sometimes a helpful way to initiate this kind of conversation. You might also try saying, “You seem different today. Can you tell me why?” • Pose questions in open-ended, encouraging terms. For example, if a dying person whose mother is long dead says, “My mother’s waiting for me,” turn that comment into a question: “Mother’s waiting for you?” or “I’m so glad she’s close to you. Can you tell me about it?” • Accept and validate what the dying person tells you. If he says, “I see a beautiful place!” say, “That’s wonderful! Can you tell me more about it?” or “I’m so pleased. I can see that it makes you happy,” or “I’m so glad you’re telling me this. I really want to understand what’s happening to you. Can you tell me more?” • Don’t argue or challenge. By saying something like “You couldn’t possibly have seen Mother, she’s been dead for ten years,” you could increase the dying person’s frustration and isolation, and run the risk of putting an end to further attempts at communicating. • Remember that a dying person may employ images from life experiences like work or hobbies. A pilot may talk about getting ready to go for a flight; carry the metaphor forward: “Do you know when it leaves?” or “Is there anyone on the plane you know?” or “Is there anything I can do to help you get ready for takeoff?” • Be honest about having trouble understanding. One way is to say, “I think you’re trying to tell me something important and I’m trying very hard, but I’m just not getting it. I’ll keep on trying. Please don’t give up on me.” • Don’t push. Let the dying control the breadth and depth of the conversation—they may not be able to put their experiences into words; insisting on more talk may frustrate or overwhelm them. • Avoid instilling a sense of failure in the dying person. If the information is garbled or the delivery impossibly vague, show that you appreciate the effort by saying, “I can see that this is hard for you; I appreciate your trying to share it with me,” or “I can see you’re getting tired/angry/frustrated. Would it be easier if we talked about this later?” or “Don’t worry. We’ll keep trying and maybe it will come.” • If you don’t know what to say, don’t say anything. Sometimes the best response is simply to touch the dying person’s hand, or smile and stroke his or her forehead. Touching gives the very important message “I’m with you.” Or you could say, “That’s interesting, let me think about it.” • Remember that sometimes the one dying picks an unlikely confidant. Dying people often try to communicate important information to someone who makes them feel safe—who won’t get upset or be taken aback by such confidences. If you’re an outsider chosen for this role, share the information as gently and completely as possible with the appropriate family members or friends. They may be more familiar with innuendos in a message because they know the person well.

What does it mean to be truly educated? I think I can do no better about answering the question of what it means to be truly educated than to go back to some of the classic views on the subject. For example the views expressed by the founder of the modern higher education system, Wilhelm von Humboldt, leading humanist, a figure of the enlightenment who wrote extensively on education and human development and argued, I think, kind of very plausibly, that the core principle and requirement of a fulfilled human being is the ability to inquire and create constructively independently without external controls. To move to a modern counterpart, a leading physicist who talked right here [at MIT], used to tell his classes it's not important what we cover in the class, it's important what you discover. To be truly educated from this point of view means to be in a position to inquire and to create on the basis of the resources available to you which you've come to appreciate and comprehend. To know where to look, to know how to formulate serious questions, to question a standard doctrine if that's appropriate, to find your own way, to shape the questions that are worth pursuing, and to develop the path to pursue them. That means knowing, understanding many things but also, much more important than what you have stored in your mind, to know where to look, how to look, how to question, how to challenge, how to proceed independently, to deal with the challenges that the world presents to you and that you develop in the course of your self education and inquiry and investigations, in cooperation and solidarity with others. That's what an educational system should cultivate from kindergarten to graduate school, and in the best cases sometimes does, and that leads to people who are, at least by my standards, well educated.” ― Noam Chomsky

This is an empirical claim: Look closely enough at your own mind in the present moment, and you will discover that the self is an illusion. The problem with a claim of this kind, however, is that one can’t borrow another person’s contemplative tools to test it. To see how the feeling of “I” is a product of thought—indeed, to even appreciate how distracted by thought you tend to be in the first place—you have to build your own contemplative tools. Unfortunately, this leads many people to dismiss the project out of hand: They look inside, notice nothing of interest, and conclude that introspection is a dead end. But just imagine where astronomy would be if, centuries after Galileo, a person were still obliged to build his own telescope before he could even judge whether astronomy was a legitimate field of inquiry. It wouldn’t make the sky any less worthy of investigation, but astronomy’s development as a science would become immensely more difficult. A few pharmacological shortcuts exist—and I discuss some of them in a later chapter—but generally speaking, we must build our own telescopes to judge the empirical claims of contemplatives. Judging their metaphysical claims is another matter; many of them can be dismissed as bad science or bad philosophy after merely thinking about them. But to determine whether certain experiences are possible—and if possible, desirable—and to see how these states of mind relate to the conventional sense of self, we have to be able to use our attention in the requisite ways. Primarily, that means learning to recognize thoughts as thoughts—as transient appearances in consciousness—and to no longer be distracted by them, if only for short periods of time. This may sound simple enough, but actually accomplishing it can take a lot of work. Unfortunately, it is not work that the Western intellectual tradition knows much about. LOST

personal equation. Thorndyke's brain was not an ordinary brain. Facts of which his mind instantly perceived the relation remained to other people unconnected and without meaning. His powers of observation and rapid inference were almost incredible, as I had noticed again and again, and always with undiminished wonder. He seemed to take in everything at a single glance and in an instant to appreciate the meaning of everything that he had seen. Here was a case in point. I had myself seen all that he had seen, and, indeed, much more; for I had looked on the very people and witnessed their actions, whereas he had never set eyes on any of them. I had examined the little handful of rubbish that he had gathered up so carefully, and would have flung it back under the grate without a qualm. Not a glimmer of light had I perceived in the cloud of mystery, nor even a hint of the direction in which to seek enlightenment. And yet Thorndyke had, in some incomprehensible manner, contrived to piece together facts that I had probably not even observed, and that so completely that he had already, in these few days, narrowed down the field of inquiry to quite a small area. From these reflections I returned to the objects on the table. The spectacles, as things of which I had some expert knowledge, were not so profound a mystery to me. A pair of spectacles might easily afford good evidence for identification; that I perceived clearly enough. Not a ready-made pair, picked up casually at a shop, but a pair constructed by a skilled optician to remedy a particular defect of vision and to fit a particular face. And such were the spectacles before me. The build of the frames was peculiar; the existence of a cylindrical lens—which I could easily make out from the remaining fragments—showed that one glass had been cut to a prescribed shape and almost certainly ground to a particular formula, and also that the distance between centres must have

Sometimes you don’t just want to risk making mistakes; you actually want to make them—if only to give you something clear and detailed to fix. Making mistakes is the key to making progress. Of course there are times when it is really important not to make any mistakes—ask any surgeon or airline pilot. But it is less widely appreciated that there are also times when making mistakes is the only way to go. Many of the students who arrive at very competitive universities pride themselves in not making mistakes—after all, that’s how they’ve come so much farther than their classmates, or so they have been led to believe. I often find that I have to encourage them to cultivate the habit of making mistakes, the best learning opportunities of all. They get “writer’s block” and waste hours forlornly wandering back and forth on the starting line. “Blurt it out!” I urge them. Then they have something on the page to work with. We philosophers are mistake specialists. (I know, it sounds like a bad joke, but hear me out.) While other disciplines specialize in getting the right answers to their defining questions, we philosophers specialize in all the ways there are of getting things so mixed up, so deeply wrong, that nobody is even sure what the right questions are, let alone the answers. Asking the wrongs questions risks setting any inquiry off on the wrong foot. Whenever that happens, this is a job for philosophers! Philosophy—in every field of inquiry—is what you have to do until you figure out what questions you should have been asking in the first place. Some people hate it when that happens. They would rather take their questions off the rack, all nicely tailored and pressed and cleaned and ready to answer. Those who feel that way can do physics or mathematics or history or biology. There’s plenty of work for everybody. We philosophers have a taste for working on the questions that need to be straightened out before they can be answered. It’s not for everyone. But try it, you might like it. In

All knowledge initiates with inquiry. A living philosophy and a profound appreciation for our mortal lives arise from awe. We must each discover what fosters the flowering of our humanity and single-mindedly dedicate ourselves to achieving our purpose.

images can bring hopefulness.

the organization is shaped by the expectations of others when those others have particular images of the organization.

Listed below are three basic rules that will help you become a successful candidate. Remember, however, that you need not be offered a job in every case to consider yourself successful. Rather, you are successful if you keep the job search process going in a professional manner. In working with countless people in the process of looking for a job, I have concluded that, for those who are currently unemployed, the full-time job should be just that: looking for a job. For those who currently have a job, but are openly seeking a better position with new challenges or a higher salary, take comfort in knowing you are working from a position of strength; use that knowledge to add to your self-esteem. In all cases, see yourself from the employer’s point of view. In their eyes, you are a more likely candidate if you behave professionally before and after the interview (with appropriate inquiry and follow-up—more on that later) and if you interact appropriately during the interview itself. As you continue to look for a job, remember the following tips for success: 1. When you call about a job prospect, get as much information as you can about the position and the company—including the name of the person doing the interviewing. Don’t be put off by feelings of anxiety—you have a right to “interview” them too. If possible, go to the library and research the company. By the time of your interview, you will feel more confident—and less anxious—because you will have resources from which to draw during your conversation. 2. If you have time to mail your resume before your scheduled interview, do so. But be sure to include a cover letter as well. While the resume gives background information about you, the cover letter explains why you are writing and briefly describes what makes you a good candidate for the job. Don’t allow low self-esteem to make you afraid to “sell yourself!” Only you can say why you would be an asset to the company. And one more thing—write the letter to a particular person, not “To Whom It May Concern” or “Dear Sir or Madam.” Most of the time, a prospective employer’s receptionist is willing to tell you exactly whom to contact. Use courtesy titles (“Dear Mrs. Smith”), unless the person is someone you already know on a first-name basis. 3. Do follow up. An appropriate measure of assertiveness goes a long way. Most employers appreciate someone who is diligent and communicates a genuine interest in the position. But don’t be aggressive. Limit your contact to a follow-up note, a phone call two weeks later, and perhaps a third one a few weeks after that. Be sure to let them know that if another, more appropriate, position comes along, you would be interested to learn about it. Again, by communicating properly and creating your own opportunities, you can achieve some control over your own destiny.

Being intentional about listening takes practice. It means listening with an open mind, willing to entertain another’s ideas; listening with an open heart, willing to empathize with another person’s experience and understand a situation from his or her point of view; and listening with an openness to new possibilities and new ways of going forward.

Our conversations are fateful. What we think, say, and do influences every moment in our lives.

With awareness, we can choose our words. We can decide how to respond, what to say and ask.

Our ability to listen deeply while engaging in conversation is an important aspect of tuning in and staying tuned in.

Appreciative conversations inspire belief in the possibility of a strong and loving relationship or a climate where people thrive.

When we engage in conversations worth having, the telltale signs are energy, creativity, and positive emotions.

Conversations that value and connect people, uncover what is working, and stimulate images of the ideal future foster many of these emotions.

Appreciative Inquiry–based conversations invite meaningful engagement and often lead to action that gives us a sense of accomplishment.

The single most important way to start fostering conversations worth having is to tune in on a regular basis.

Simply altering the way in which you frame a situation and the questions you ask will change any interaction and the outcome.

Our conversations are fateful. What we think, say, and do influences every moment in our lives.

Avoiding critical conversations does not mean we should avoid critical situations, mistakes, problems, or inappropriate behavior.

Conversations are almost like breathing. Much of the time we are unaware of the nature of our conversations and their impact on our experience of being in a relationship and in the world.

Inquiry-based conversations aim to generate information or surface understanding. Questions that arise out of curiosity and genuine interest build relationships and often produce new knowledge or possibilities.

Human nature is adaptable and habits are flexible. We can learn to shift our conversations

Conversations worth having enliven people, strengthen relationships, unleash creativity, and move organizations forward fast.

Conversations worth having energize people. They foster efficiency, fuel meaningful engagement, and generate creative possibilities.

By now they had both come to embrace the belief that good can come out of anything. They had developed an eye for the highest and best

Discovering eyes for the highest and best reflected the wonder of a child, as Angel and her husband gratefully joined the celebrations.

At a moment when Angel demonstrated her passion for teaching, writing, and singing, a gentle breeze, like the breath of her Creator, was blowing her long blond curls across her fear-filled face during an illuminating and colorful sunset.

In the labyrinth of human experience, we often find ourselves running into walls. What we fail to realize is that these barriers are often self-constructed, built from our perceived flaws rather than our strengths. But have we ever stopped to ask, 'What do I actually like about myself?'. On our quest for self-discovery and personal growth, it's important to embark on a holistic journey that encompasses both self-appreciation and self-awareness. While reflecting on what we like about ourselves allows us to embrace our strengths and cultivate self-acceptance, it's equally valuable to acknowledge the aspects where we may fall short.

Kannada writing is one of the most seasoned and most extravagant scholarly customs in India, tracing all the way back to north of 1,000 years. Known for its significant narrating and graceful profundity, Kannada authors includes a great many sorts, from exemplary stories to contemporary books, verse, and social discourses. Veera Loka Books praises this heritage by offering an organized assortment of works by eminent Kannada writers, furnishing perusers with admittance to immortal stories and current points of view. Tradition of Kannada Writing Kannada authors has delivered a portion of India's best writers and writers, contributing fundamentally to Indian scholarly legacy. Throughout the long term, Kannada creators have investigated subjects of reasoning, otherworldliness, social change, and individual personality. Works from artists like Pampa, Ranna, and Basavanna mirror the early graceful customs and philosophical idea in Kannada, while present day creators like Kuvempu, U. R. Ananthamurthy, and S. L. Bhyrappa bring complex accounts that dig into society, culture, and the human mind. Veera Loka Books: A Center for Kannada Writing Veera Loka Books is committed to advancing Kannada writing by furnishing perusers with admittance to exemplary and contemporary works by acclaimed Kannada writers. From books and brief tales to verse assortments and youngsters' books, Veera Loka Books offers something for each peruser, encouraging a more profound association with the language and culture of Karnataka. Highlighted Kannada Writers Accessible at Veera Loka Books Kuvempu - Known as Karnataka's most memorable Jnanpith awardee, Kuvempu is commended for his verse and books that reflect profound otherworldliness and human qualities. His works, like Malegalalli Madumagalu and Sri Ramayana Darshanam, are immortal works of art that keep on moving perusers across ages. U. R. Ananthamurthy - A focal figure in present day Kannada writing, Ananthamurthy is famous for his striking stories that question social and social standards. His original Samskara, a significant investigate of standing and conventionality, is a fundamental perused for anybody investigating Kannada writing. S. L. Bhyrappa - Known for his point by point, philosophical narrating, Bhyrappa's books frequently tackle topics of custom, history, and existential inquiries. Works like Parva and Saartha grandstand his scholarly profundity and sharp perceptions of society. Poornachandra Tejaswi - As the child of Kuvempu, Tejaswi cut his own specialty in Kannada writing with works that feature provincial life, nature, and human connections. His books like Karvalo offer a one of a kind viewpoint on life in Karnataka. Vaidehi - A main female voice in Kannada writing, Vaidehi's accounts are praised for their responsiveness, particularly in portraying ladies' encounters. Her works point out the subtleties of daily existence and social issues, making them interesting and powerful. Why Pick Veera Loka Books? Veera Loka Books is in excess of a book shop - it's a stage to encounter the best of Kannada writing. By offering works from observed Kannada writers, Veera Loka Books assists perusers with interfacing with their social roots, find novel thoughts, and appreciate enthralling stories. Whether you're a long lasting peruser or new to Kannada writing, Veera Loka Books gives the ideal choice to begin or develop your excursion into this lively scholarly custom. Investigate the huge universe of Kannada writing with Veera Loka Books and drench yourself in stories that mirror the essence of Karnataka.

Describe the most energizing moment, a real "high" from your professional life. What made it possible? Without being humble, describe what you value most about your self, and your profession. If you are new to the profession, what attracted you to it? Describe how you stay professionally affirmed, renewed, energized, enthusiastic, and inspired? Describe your three concrete wishes for the future of your profession. Questions Created by the AI Listserv Community: What is really working well in your life right now? What changes have you made that have positively impacted your life? What have you seen lately that inspired you? Who was the last person to make you smile? Why? What kind of village/school/organization would you like to leave for your children and grandchildren?

Tell me about a time when: You saw someone You yourself practiced Or you were influenced by good leadership? What happened? What are some of the key things you remember about this experience? How did this person's leadership affect the community/team/company in a positive way? How did it affect you? In order to affect the future in a positive way, what trait, ability, skill, characteristic do you want a leader to have?

Although Diana has successfully shaken off the traditional image of the fairy-tale princess concerned exclusively with shopping and fashion it still colours the preconceptions of those she meets for the first time. She is used to being patronized. As she tells close friends: “It happens a lot. It’s interesting to see people’s reactions to me. They have one impression in mind and then, as they talk to me, I can see it changing.” At the same time her struggles within the royal family have made her realize that she must not hide behind the conventional mask of monarchy. The spontaneity, the tactile compassion and the generosity of spirit she displays in public are very genuine. It is not an act for public consumption. The Princess, who appreciates how the royal world anaesthetizes individuals from reality, is fiercely determined that her boys are prepared for the outside world in a way unknown to previous royal generations. Normally royal children are trained to hide their feelings and emotions from others, constructing a shield to deflect intrusive inquiry. Diana believes that William and Harry should be open and honest to the possibilities within themselves and the variety of approaches to understanding life. As she says: “I want to bring them up with security. I hug my children to death and get into bed with them at night. I always feed them love and affection, it’s so important.

While Nigel helped her rearrange the contents of the basket, the door to the drawing room opened and Lord Broadmore came charging out. “Amelia, I must insist that you remain with me in the drawing room. You’re making a cake of yourself and I don’t like it one blasted bit.” Nigel’s eyes narrowed in warning as he took a step forward. Amelia shot out a hand to stop him. “I do not appreciate your tone of voice, my lord, nor your ungenerous implication,” she said. “I have my aunt’s approval. I certainly do not need yours.” Broadmore drew himself up to his full, outraged height. For once, Amelia didn’t care if she offended him. She was tired of his rudeness and resented his assumption that they were already engaged. “Amelia,” Broadmore said through clenched teeth, “I will not countenance this sort of behavior from the woman I expect to marry. Everyone will think you prefer Dash’s company to mine, which is bloody ridiculous. Even you can’t be that much of a birdwit.” Amelia sucked in a harsh breath, dumbfounded by the vile insult. She darted a quick glance at Nigel, expecting to find a seething male. Nigel’s blue eyes had gone so cold and flinty it made her shiver, but instead of ripping up at Broadmore he seemed to be waiting for her to respond. His eyebrows arched in polite inquiry as if to say to her, well, what are you going to do about that? It took Amelia a few moments to realize Nigel was deferring to her judgment instead of simply assuming the right to defend her regardless of her feelings. Good for you, dear Mr. Dash. She handed Nigel the sweets basket, then faced Broadmore. “My lord, I have had quite enough of your outrageously rude behavior. Rest assured that I will be escorting Mr. Dash upstairs to see my sister, and you are not to say another word about it.” Then, giving into an impulse that had been building within her for a long time, she jabbed Broadmore sharply in the chest with her index finger. “Please go back into the drawing room and do not dare to pass judgment on my behavior to anyone. In fact, if you say another word about this I will never speak to you again.” Then she whirled around, her anger propelling her like a cannonball up the staircase. Nigel caught up to her outside the nursery. “Well done, Miss Easton.” It sounded like he was choking back laughter. “You routed the enemy with commendable aplomb.” Amelia let her forehead thunk against the thick oak panel of the door. Now that her anger was cooling, her display of temper mortified her. “You must think me completely mad, Mr. Dash. I apologize for acting so disgracefully.” When he leaned in to whisper in her ear, she shivered at the exhalation of his breath on her neck. “Actually, I thought you quite splendid, Miss Easton. I was hard-pressed not to give a resounding cheer.” She tilted her head sideways to look at him. His eyes, tender and amused, smiled back at her. “Shall we?” he asked. Reaching around her, he opened the door. Amelia

5D Process

The practice of AI involves the art of crafting and asking questions that elicit affirmative possibilities.

Contrary to our most basic human assumption, we are not human beings who possess consciousness—we are consciousness having a very human experience, with all the ups and downs, triumphs and tragedies that this entails. We’ll get to this rather counterintuitive insight presently; for now it is only proper to appreciate the utter gift and miracle that consciousness is.

This is the epigraph and recurring refrain of his 1910 novel Howards End, and Forster meant a range of things by it. He meant that we should look to the bonds that connect us, rather than to divisions; that we should try to appreciate other people’s angles on the world as well as our own; and that we should avoid the inward splintering of ourselves that is caused by self-deception or hypocrisy. I agree with all of this—and take it as encouragement to tell a story of humanism in a spirit of connection more than division.

At the organizational level, this value can take the form of acquiring the capacity to sustain ongoing evaluative inquiry. This outcome is more likely when participants experience evaluation as a meaningful and productive way to enhance patterns of work and communication. Participatory, collaborative, appreciative, and empowering mechanisms are often at the heart of evaluations where process use is a high priority. These mechanisms can promote stakeholder ownership of the evaluation processes and products and thus enhance process use, as well as use of evaluation findings. For some organizations, evaluation capacity building means that evaluation stakeholders learn how to work effectively with external evaluators. This organizational learning further facilitates the contributions that external evaluation processes and findings can make to the organization’s growth and productivity.

New understanding emerges when we begin our capacity building through welcoming the unknown as an opportunity for discovery and innovation.

There is a theory in organizational development called appreciative inquiry that I subscribe to as a leader and a parent. Instead of exclusively focusing on what’s wrong and trying to fix it, you identify what’s right and try to replicate it. Appreciative inquiry is playing to people’s strengths. It’s catching people doing things right. It’s celebrating what you want to see more of. And it’s bragging about people behind their backs.

Our need to belong is one of the strongest drives we have; it can be more important than food or shelter for some.

Humanists had always emphasized the hedonistic aspect of cultural life. Manetti had written of the enjoyment that came from thinking and reasoning. Cicero had argued for giving Roman citizenship to the poet Archias because of the pleasure as well as moral improvement he gave Romans. All three of our humanists in this chapter were in agreement that pursuing culture and developing one’s humanity to the utmost were deeply satisfying things to do. For Arnold, it brought life a taste of honey. In Mill’s case, personal experience of “the imaginations of poetry” and the study of “the ways of mankind” had given him back his ability to feel anything at all. Humboldt was the most blissed-out of the three, writing in a letter: “An important new book, a new theory, a new language appears to me as something that I have torn out of death’s darkness, makes me feel inexpressibly joyous.” Inexpressible joy! To appreciate the difference between this sensibility and some of the narrow notions of culture that have held sway among duller pedagogues, it suffices to look at an ideology that briefly flourished in some American universities in the early twentieth century, known as “the New Humanism.” That name for it came later, but the ideology was mostly the invention of Irving Babbitt, another Harvard scholar, though of a very different mentality from that of its president Charles Eliot. Babbitt argued for moral training based entirely on a monocultural canon: mainly the literature of the ancient Greeks,

It is widely appreciated that there is no single scientific method, but rather a family of methodological forms of inquiry that share a set of characteristics and have as their aim the production of new knowledge. That knowledge may consist of newly acquired and organized data, new theoretical insights, a new model of some aspect of nature, or a new method for conducting certain experiments. I will have more to say later about what counts as science for our purposes.

A few lines from Wordsworth’s “Prelude” come to mind: “There is a dark inscrutable workmanship that reconciles discordant elements, makes them move in one society.”100 I think of the continual flux, the deconstructing and cohering of patterns of connection in the brain, moment by moment. Whether you call it Tao or dharma or God or I-don’t-have-the-slightest-idea, there is certainly a sense that we are participating in something quite extraordinary and mysterious. This time together has been like a bell ringing for five sessions over two and half days. The bell has now rung, but the reverberations have the potential to go out infinitely. We do not know what the consequences are of having eavesdropped on this conversation in His Holiness’s portable living room, but whatever the consequences may be, they will have something to do with all the questions that didn’t get answered. The challenge is to ask where those questions come from in the first place, and what your job on the planet is, whether it has to do with children, with trauma, with the military, with government, or with something else. The challenge is to ask, “What is my job on this planet, in this moment, given who I am and everything I know—including whatever has come from this dialogue? Might this inquiry begin to cohere and synchronize for us, individually and collectively, into some deeper manifestation of what it might actually mean to belong to Homo sapiens sapiens, the species that knows, and knows that it knows, in other words, the species of awareness and awareness of awareness?” Or will we go back to sleep on our way home? I was so touched by what Richie said, and I want to bow to him for holding seemingly different worlds in a way that truly has heart. I value our friendship tremendously and am deeply appreciative of the opportunity to have been able to work together to develop this meeting and host it together.

One of the most salient features of our culture is that there is so much bullshit. Everyone knows this. Each of us contributes his share. But we tend to take the situation for granted. Most people are rather confident of their ability to recognize bullshit and to avoid being taken in by it. So the phenomenon has not aroused much deliberate concern, nor attracted much sustained inquiry. In consequence, we have no clear understanding of what bullshit is, why there is so much of it, or what functions it serves. And we lack a conscientiously developed appreciation of what it means to us. In other words, we have no theory. I propose to begin the development of a theoretical understanding of bullshit, mainly by providing some tentative and exploratory philosophical analysis. I shall not consider the rhetorical uses and misuses of bullshit. My aim is simply to give a rough account of what bullshit is and how it differs from what it is not—or (putting it somewhat differently) to articulate, more or less sketchily, the structure of its concept. Any suggestion about what conditions are logically both necessary and sufficient for the constitution of bullshit is bound to be somewhat arbitrary. For one thing, the expression bullshit is often employed quite loosely - simply as a generic term of abuse, with no very specific literal meaning. For another, the phenomenon itself is so vast and amorphous that no crisp and perspicuous analysis of its concept can avoid being procrustean. Nonetheless it should be possible to say something helpful, even though it is not likely to be decisive. Even the most basic and preliminary questions about bullshit remain, after all, not only unanswered but unasked.

As yesterday's turmoil had reminded her, her education had been expensive but haphazard and "female" - meant to breed appreciation more than inquiry, competence more than command.

What if we start with what we already have? When innovators look at the world around them, they’re often looking for what’s missing. But while questioning your own life, it’s also important to look, via “appreciative inquiry,” not just for what’s missing, but also for what’s there. The main premise of appreciative inquiry is that positive questions, focusing on strengths and assets, tend to yield more effective results than negative questions focusing on problems or deficits. Strength-based questioning focuses on what is working in our lives—so that we can build upon that and get more out of it.

For innovative questioning to gain traction, there has to be a willingness throughout the company to build on ideas, to keep the tone of questioning generally positive (à la appreciative inquiry), and to use language that is open and inclusive (How might we?). Responding to exploratory questions with highly practical ones (How much will it cost? Who’s going to do all this new work? What happens if the idea fails?) can have an important place in the discussion, but not necessarily at the early stages. Part of building a culture of inquiry is teaching people to defer judgment while exploring new ideas and big questions. This is necessary because many of46 us are conditioned to react to questions by trying to answer them too quickly or by countering them “devil’s advocate” style.

Instead of exclusively focusing on what’s wrong and trying to fix it, you identify what’s right and try to replicate it. Appreciative inquiry is playing to people’s strengths. It’s catching people doing things right. It’s celebrating what you want to see more of. And it’s bragging about people behind their backs.

advise us to search for “bright spots—successful efforts worth emulating.”37 This process, known as “appreciative inquiry,” suggests we ask what’s working instead of what’s not working. Instead of focusing on the latest scientific report that says things are worse than ever, we might tell the story of renewable energy being deployed at breakneck speed around the globe. And

the Dream phase invites participants to use the knowledge and excitement about possibilities gained from the Discovery to imagine what could be in an ideal future. The Discovery interviews generate a desire to articulate bolder possibilities because confidence in the whole system’s capacity to be effective has been elevated.

There is little capacity for creativity and innovation when one is overly concerned with avoiding mistakes or repairing something.

Appreciative Inquiry (AI) is a strength-based, capacity building approach to transforming human systems toward a shared image of their most positive potential by first discovering the very best in their shared experience

A mindset of curiosity towards multiple perspectives is more likely to trigger insights and inspire innovation.

Virtually any topic is fair game. It’s important to notice that the topic we study is a decisive act.

This is a book about framing questions with a positive stance and focusing on topics that enhance organizational learning which results in increased cooperative capacity.

Most former Harvey Girls remembered the good times, the satisfying and happy times of their work. And when reading the reminiscences of the Harvey Girls, it is important to remember that they lived and worked in a time and a society that did not always applaud their choice to “go west” as single women, even when made out of economic necessity. They did not live in a time that admired spunk and independence in working women, despite the American West and its promises of freedom and space. That promise, historians are beginning to realize, was reserved for its male immigrants. The myth of the West was largely a male dream—an adventure of danger, risk, excitement, and high stakes. Neither women nor Indians counted.4 We have learned that both women and Indians did count; the extent of their contributions is still being uncovered. It is only recently, in a society interested in its women’s history, that women like the Harvey Girls have been hailed as contributors to the American story. Only a few decades ago, the women in this book would have told their life stories to a stranger reluctantly, questioning the premise behind so many inquiries into their daily lives. Their pride and enthusiasm for the work they did, the role they played along the Santa Fe Railway, has only now found an appreciative audience.

beauty of appreciative inquiry is it opens pathways for new discoveries, unlocks the dreams of an individual buried deep within the human spirit, and imparts the divine spirit of faith to believe and strategically pursue and design a roadmap to dream fulfillment.

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