Delegation Of Authority Quotes

Surround yourself with great people; delegate authority; get out of the way

Humans do have authority over creation—but it is a delegated authority to care for animals as God would and not to destroy them. All life still belongs to the Creator of life, as it did the in the beginning.

Ultimately, totalitarianism is the only sort of politics that can truly serve the sky-god's purpose. Any movement of a liberal nature endangers his authority and that of his delegates on earth. One God, one King, one Pope, one master in the factory, one father-leader in the family at home.

When we oppose God's delegated authority, we oppose God Himself.

Delegated authority is lineal, visual, hierarchical. The authority of knowledge is nonlineal, nonvisual, and inclusive.

Surround yourself with the best people you can find, delegate authority, and don’t interfere as long as the policy you’ve decided upon is being carried out.

All obstructions to the execution of the laws, all combinations and associations, under whatever plausible character, with the real design to direct, control, counteract, or awe the regular deliberation and action of the constituted authorities, are destructive of this fundamental principle, and of fatal tendency. They serve to organize faction, to give it an artificial and extraordinary force; to put, in the place of the delegated will of the nation the will of a party, often a small but artful and enterprising minority of the community; and, according to the alternate triumphs of different parties, to make the public administration the mirror of the ill-concerted and incongruous projects of faction, rather than the organ of consistent and wholesome plans digested by common counsels and modified by mutual interests.

The oldest rule in the book is that you can delegate authority, but never responsibility—not even to higher authority.

Now a government is secure insofar as it has God for its foundation and His Will for its guide; but this, surely, is not a description of Liberal government. It is, in the Liberal view, the people who rule, and not God; God Himself is a "constitutional monarch" Whose authority has been totally delegated to the people, and Whose function is entirely ceremonial. The Liberal believes in God with the same rhetorical fervor with which he believes in Heaven. The government erected upon such a faith is very little different, in principle, from a government erected upon total disbelief, and whatever its present residue of stability, it is clearly pointed in the direction of Anarchy.

A category of government activity which, today, not only requires the closest scrutiny, but which also poses a grave danger to our continued freedom, is the activity NOT within the proper sphere of government. No one has the authority to grant such powers, as welfare programs, schemes for re-distributing the wealth, and activities which coerce people into acting in accordance with a prescribed code of social planning. There is one simple test. Do I as an individual have a right to use force upon my neighbor to accomplish this goal? If I do have such a right, then I may delegate that power to my government to exercise on my behalf. If I do not have that right as an individual, then I cannot delegate it to government, and I cannot ask my government to perform the act for me…In reply to the argument that a little bit of socialism is good so long as it doesn't go too far, it is tempting to say that, in like fashion, just a little bit of theft or a little bit of cancer is all right, too! History proves that the growth of the welfare state is difficult to check before it comes to its full flower of dictatorship. But let us hope that this time around, the trend can be reversed. If not then we will see the inevitability of complete socialism, probably within our lifetime.

In the serene world of mental illness, modern man no longer communicates with the madman: on on hand, the man of reason delegates the physician to madness, thereby authorizing a relation only through the abstract universality of disease; on the other, the man of madness communicates with society only by the intermediary of an equally abstract reason which is order, physical and moral constraint, the anonymous pressure of the group, the requirements of conformity.

It is attributed to Henry IV of France, a man of enlarged and benevolent heart, that he proposed, about the year 1610, a plan for abolishing war in Europe. The plan consisted in constituting an European Congress, or as the French authors style it, a Pacific republic; by appointing delegates from the several nations who were to act as a court of arbitration in any disputes that might arise between nation and nation.

When leaders in an organization have responsibility without authority, they're unable to direct progress and they're unable to achieve results. When we delegate responsibility, we need to delegate the appropriate authority to go along with that.

The possibility of a question of this nature, proves the necessity of laying the foundations of our National Government deeper than in the mere sanction of delegated authority. The fabric of American Empire ought to rest on the solid basis of the consent of the People. The streams of National power ought to flow immediately from that pure original fountain of all legitimate authority.

A free society acknowledges that authority over education begins with the family. I am not saying that a free society grants that authority. I do not believe that such authority is delegated by society.

Republican theory clearly stated that the people held all political power, and only they could delegate authority to a government. The people were free to change governments at will. They didn't need permission from incumbents.

Here's what I learned over the years. Know the mission, what is expected of you and your people. Get to know those people, their attitudes and expectations. Visit all the shops and sections. Ask questions. Don't be shy. Learn what each does, how the parts fit into the whole. Find out what supplies and equipment are lacking, what the workers need. To whom does each shop chief report? Does that officer really know the people under him, is he aware of their needs, their training? Does that NCO supervise or just make out reports without checking facts? Remember, those reports eventually come to you. Don't try to bullshit the troops, but make sure they know the buck stops with you, that you'll shoulder the blame when things go wrong. Correct without revenge or anger. Recognize accomplishment. Reward accordingly. Foster spirit through self-pride, not slogans, and never at the expense of another unit. It won't take long, but only your genuine interest and concern, plus follow-up on your promises, will earn you respect. Out of that you gain loyalty and obedience. Your outfit will be a standout. But for God's sake, don't ever try to be popular! That weakens your position, makes you vulnerable. Don't have favorites. That breeds resentment. Respect the talents of your people. Have the courage to delegate responsibility and give the authority to go with it. Again, make clear to your troops you are the one who'll take the heat.

The difference between theism and nontheism is not whether one does or does not believe in God. It is an issue that applies to everyone, including both Buddhists and non-Buddhists. Theism is a deep-seated conviction that there’s some hand to hold: if we just do the right things, someone will appreciate us and take care of us. It means thinking there’s always going to be a babysitter available when we need one. We all are inclined to abdicate our responsibilities and delegate our authority to something outside ourselves. Nontheism is relaxing with the ambiguity and uncertainty of the present moment without reaching for anything to protect ourselves.

Delegation is not a binary thing. There are shades of grey between a dictatorship and an anarchy.

If you delegate tasks, you create followers, if you delegate authority , you create leaders

Greed is not a defect in the gold that is desired but in the man who loves it perversely by falling from justice which he ought to esteem as incomparably superior to gold; nor is lust a defect in bodies which are beautiful and pleasing: it is a sin in the soul of the one who loves corporal pleasures perversely, that is, by abandoning that temperance which joins us in spiritual and unblemishable union with realities far more beautiful and pleasing; nor is boastfulness a blemish in words of praise: it is a failing in the soul of one who is so perversely in love with other peoples' applause that he despises the voice of his own conscience; nor is pride a vice in the one who delegates power, still less a flaw in the power itself: it is a passion in the soul of the one who loves his own power so perversely as to condemn the authority of one who is still more powerful.

people cannot delegate rights they do not have, which makes it impossible for anyone to acquire the right to rule ("authority"). Also, people cannot alter morality, which makes the "laws" of "government" devoid of any inherent "authority." Ergo, "authority"—the right to rule—cannot logically exist. The concept itself is self-contradictory, like the concept of a "militant pacifist.

Owing its ratification to the law of a State, it has been contended that the same authority might repeal the law by which it was ratified. However gross a heresy it may be to maintain that a party to a compact has a right to revoke that compact, the doctrine itself has had respectable advocates. The possibility of a question of this nature, proves the necessity of laying the foundations of our National Government deeper than in the mere sanction of delegated authority. The fabric of American Empire ought to rest on the solid basis of the consent of the People. The streams of National power ought to flow immediately from that pure original fountain of all legitimate authority.

Without realizing it, the Roman decision makers were parceling out the empire to the people who would eventually run these regions when the central authority fell apart—in effect creating their own successor states. As the historian Roger Collins writes: “What is genuinely striking . . . is the haphazard, almost accidental nature of the process. From 410 onwards, successive Western imperial regimes just gave way or lost practical authority over more and more of the territory of the former Empire. The Western Empire delegated itself out of existence.

Our world is full of submissive activities. Shopping is submissive. You wander around buying the things the controllers have placed in front of you. Watching TV is submissive. You watch fictional lives rather than live your own life. Playing video games is submissive. You sit there shooting up the world (in virtual reality), while having no impact at all on actual reality. It’s easy to be a virtual hero, hard to be a real one. One involves no work, and the other is as hard as it gets. Video games are an avoidance of the real world. Voting is submissive too – you delegate your authority to one of the puppets of the controllers. Dominants are active, not passive. They DO. They ACT. They MOVE. They CHOOSE. They DECIDE. They are NOT CONTROLLED by the system. They are FREE. So, what are you?

It is important to know when to delegate authority.

Whenever man touches God's delegated authority he touches God within that person; sinning against delegated authority is sinning against God.

Authority is not delegating men, but procuring values.

Principles of Liberty 1. The only reliable basis for sound government and just human relations is Natural Law. 2. A free people cannot survive under a republican constitution unless they remain virtuous and morally strong. 3. The most promising method of securing a virtuous and morally strong people is to elect virtuous leaders. 4. Without religion the government of a free people cannot be maintained. 5. All things were created by God, therefore upon him all mankind are equally dependent, and to Him they are equally responsible. 6. All men are created equal. 7. The proper role of government is to protect equal rights, not provide equal things. 8. Men are endowed by their Creator with certain unalienable rights. 9. To protect man's rights, God has revealed certain principles of divine law. 10. The God-given right to govern is vested in the sovereign authority of the whole people. 11. The majority of the people may alter or abolish a government which has become tyrannical. 12. The United States of America shall be a republic. 13. A constitution should be structured to permanently protect the people from the human frailties of their rulers. 14. Life and Liberty are secure only so long as the Igor of property is secure. 15. The highest level of securitiy occurs when there is a free market economy and a minimum of government regulations. 16. The government should be separated into three branches: legislative, executive, and judicial. 17. A system of checks and balances should be adopted to prevent the abuse of power. 18. The unalienable rights of the people are most likely to be preserved if the principles of government are set forth in a written constitution. 19. Only limited and carefully defined powers should be delegated to the government, all others being retained by the people. 20. Efficiency and dispatch require government to operate according to the will of the majority, but constitutional provisions must be made to protect the rights of the minority. 21. Strong human government is the keystone to preserving human freedom. 22. A free people should be governed by law and not by the whims of men. 23. A free society cannot survive a republic without a broad program of general education. 24. A free people will not survive unless they stay strong. 25. "Peace, commerce, and honest friendship with all nations; entangling alliances with none." 26. The core unit which determines the strength of any society is the family; therefore, the government should foster and protect its integrity. 27. The burden of debt is as destructive to freedom as subjugation by conquest. 28. The United States has a manifest destiny to be an example and a blessing to the entire human race.

The striking thing is that WHO doesn't really have the authority to do any of this. It can't tell governments what to do. It hires no vaccinators, distributes no vaccine. It is a small Geneva bureaucracy run by several hundred international delegates whose annual votes tell the organization what to do but not how to do it.…The only substantial resource that WHO has cultivated is information and expertise.

We must expose to the light of public inquiry those forces which would destroy our country and our way of life. We should pay no attention to the recommendations of men who call the Constitution an eighteenth-century agrarian document-who apologize for capitalism and free enterprise. We should refuse to follow their siren song of increasingly concentrating the powers of government in the chief executive, of delegating American sovereign authority to non-American institutions of the United Nations and pretending that it will bring peace to the world by turning our armed forces over to a United Nations worldwide police force. (Title of Liberty, p. 16.)

Decision making brings together many of the finest traits of contrarian leadership--thinking gray, thinking free, artful listening, delegating authority while retaining ultimate responsibility,artful procrastination, ignoring sunk costs, taking luck into account, and listening to one's inner voice. Weaving these traits together is an art itself. When it is done well, the result is a thing of beauty and a powerful tool for effective leadership.

The theatrical device represented by the president’s moment-by-moment day-and-night access to the “football,” with its supposedly unique authorization codes, has always been exactly that: theater—essentially a hoax. Whatever the public declarations to the contrary, there has to be delegation of authority and capability to launch retaliatory strikes, not only to officials outside the Oval Office but outside Washington too, or there would be no real basis for nuclear deterrence.

Ten Principles for Success Strive to be a leader of character, competence, and courage. Lead from the front. Say, “Follow me!” and then lead the way. Stay in top physical shape—physical stamina is the root of mental toughness. Develop your team. If you know your people, are fair in setting realistic goals and expectations, and lead by example, you will develop teamwork. Delegate responsibility to your subordinates and let them do their jobs. You can’t do a good job if you don’t have a chance to use your imagination or your creativity. Anticipate problems and prepare to overcome obstacles. Don’t wait until you get to the top of the ridge and then make up your mind. Remain humble. Don’t worry about who receives the credit. Never let power or authority go to your head. Take a moment of self-reflection. Look at yourself in the mirror every night and ask yourself if you did your best. True satisfaction comes from getting the job done. The key to a successful leader is to earn respect—not because of rank or position, but because you are a leader of character. Hang Tough!—Never, ever, give up.

We have delegated authority to establish His Kingdom wherever the sole of our foot treads. But while God calls us “kings,” the degree to which we walk in that position is still a matter of potential. And God is not responsible for making us reach our potential. It requires our participation.

As President Kallio signed the document that gave the Moscow delegation authority to conclude the war on Moscow’s terms, he growled, “May the hand wither that is forced to sign such a document as this.” A few months later, the old man suffered a stroke that left him paralyzed in his right arm.

The lawyers and historians concurred in teaching, that the Imperial authority was held, not by the delegated commission, but by the irrevocable resignation of the senate; that the emperor was freed from the restraint of civil laws, could command by his arbitrary will the lives and fortunes of his subjects, and might dispose of the empire as of his private patrimony. [

He gave subordinates input into key decisions, implementing the ideas that made sense, while making it clear that he had the final authority. He wasn’t concerned with getting credit or even with being in charge; he simply assigned work to those who could perform it best. This meant delegating some of his most interesting, meaningful, and important tasks—work that other leaders would have kept for themselves.

It is as creatures made jointly in God’s image that women and men together have the task of mastering the earth. In Genesis 1 there is a structure of authority. God is the ultimate authority. God then delegates authority over creation to humanity, and women and men together are the means of exercising it. There is no suggestion in the creation stories that God designed the world to be a place where any human beings exercised authority over any others. There was no authority to be exercised by men over women, or husbands over wives;

Authoritarian managers use power, often in the form of fear, to get people to do something their way. Leaders depend for the most part on influence rather than power, and influence derives from respect rather than fear. Respect, in turn, is based on qualities such as integrity, ability, fairness, truthfulness—in short, on character. Leaders are part of the team, and although they are given organizational authority, their real authority isn't delegated top-down but earned bottom-up. From the outside, a managed team and a led team can look the same, but from the inside they feel very different.

The fears of militarization Holbrooke had expressed in his final, desperate memos, had come to pass on a scale he could have never anticipated. President Trump had concentrated ever more power in the Pentagon, granting it nearly unilateral authority in areas of policy once orchestrated across multiple agencies, including the State Department. In Iraq and Syria, the White House quietly delegated more decisions on troop deployments to the military. In Yemen and Somalia, field commanders were given authority to launch raids without White House approval. In Afghanistan, Trump granted the secretary of defense, General James Mattis, sweeping authority to set troop levels. In public statements, the White House downplayed the move, saying the Pentagon still had to adhere to the broad strokes of policies set by the White House. But in practice, the fate of thousands of troops in a diplomatic tinderbox of a conflict had, for the first time in recent history, been placed solely in military hands. Diplomats were no longer losing the argument on Afghanistan: they weren’t in it. In early 2018, the military began publicly rolling out a new surge: in the following months, up to a thousand new troops would join the fourteen thousand already in place. Back home, the White House itself was crowded with military voices. A few months into the Trump administration, at least ten of twenty-five senior leadership positions on the president’s National Security Council were held by current or retired military officials. As the churn of firings and hirings continued, that number grew to include the White House chief of staff, a position given to former general John Kelly. At the same time, the White House ended the practice of “detailing” State Department officers to the National Security Council. There would now be fewer diplomatic voices in the policy process, by design.

With regard to complex trauma survivors, self-determination and autonomy require that the therapist treat each client as the "authority" in determining the meaning and interpretation of his or her personal life history, including (but not limited to) traumatic experiences (Harvey, 1996). Therapists can inadvertently misappropriate the client's authority over the meaning and significance of her or his memories (and associated symptoms, such as intrusive reexperiencing or dissociative flashbacks) by suggesting specific "expert" interpretations of the memories or symptoms. Clients who feel profoundly abandoned by key caregivers may appear deeply grateful for such interpretations and pronouncements by their therapists, because they can fulfill a deep longing for a substitute parent who makes sense of the world or takes care of them. However, this delegation of authority to the therapist can backfire if the client cannot, or does not, take ownership of her or his own memories or life story by determining their personal meaning.Moreover, the client can be trapped in a stance of avoidance because trauma memories are never experienced, processed, and put to rest. Helping a client to develop a core sense of relational security and the capacity to regulate (and recover from) extreme hyper- or hypoarousal is essential if the client is to achieve a self-determined and autonomous approach to defining the meaning and impact of trauma memories, a crucial goal of posttraumatic therapy.

Third, the Sioux did not delegate real power to an individual, be he a head of an akicita society, tribal chief, or simply a brave individual. As Lowie puts it, “in normal times the chief was not a supreme executive, but a peacemaker and an orator.” Chiefs—all chiefs—were titular, “and any power exercised within the tribe was exercised by the total body of responsible men who had qualified for social eminence by their war record and their generosity.”33 Whites could never understand this point, incidentally; because they could not conceive of a society without a solid hierarchy, the whites insisted that the Indians had to have chiefs who would be a final authority and able to speak for the entire tribe. Later, much difficulty grew out of this basic white misunderstanding of Indian government.

The answer to this question is closely connected with that other question which arises here, that of who is to do the planning. It is about this question that all the dispute about “economic planning” centers. This is not a dispute about whether planning is to be done or not. It is a dispute as to whether planning is to be done centrally, by one authority for the whole economic system, or is to be divided among many individuals. Planning in the specific sense in which the term is used in contemporary controversy necessarily means central planning—direction of the whole economic system according to one unified plan. Competition, on the other hand, means decentralized planning by many separate persons. The halfway house between the two, about which many people talk but which few like when they see it, is the delegation of planning to organized industries, or, in other words, monopoly.

Here, then, is the actual situation that has prevailed for more than half a century. Each side prepares and actually intends to attack the other’s “military nervous system,” command and control, especially its head and brain, the national command headquarters, in the first wave of a general war, however it originates. This has become the only hope of preempting and paralyzing the other’s retaliatory capability in such a way as to avoid total devastation; it is what must above all be deterred by the opponent. But in fact it, too, is thoroughly suicidal unless the other side has failed to delegate authority well below the highest levels. Because each side does in fact delegate, hopes for decapitation are totally unfounded. But for the duration of the Cold War, for fear of frightening their own publics, their allies, and the world, neither side discouraged these hopes in the other by acknowledging its own delegation.

Tamara Bunke was the only woman to fight alongside “Che” during his Bolivian campaign. She was an East German national, born in Buenos Aires, Argentina, on November 19, 1937, of Communist activist parents. As a child, her home was frequently used for meetings, hiding weapons and conducting other Communist activities. After World War II, in 1952 she returned to Germany where she attended Humboldt University in Berlin. Tamara met “Che” Guevara when she was an attractive 23-year-old woman in Leipzig, and he was with a Cuban Trade Delegation. The two instantly hit it off as she cozied up to him and, having learned how to fight and use weapons in Pinar del Rio in western Cuba, she joined his expedition to Bolivia. Becoming a spy for the ELN, she adopted the name “Tania” and posed as a right-wing authority of South-American music and folklore. In disguise, she managed to warm up to and entice Bolivian President René Barrientos. She even went on an intimate vacation to Peru with him.

All obstructions to the execution of the Laws, all combinations and associations, under whatever plausible character, with the real design to direct, control, counteract, or awe the regular deliberation and action of the constituted authorities, are destructive of this fundamental principle, and of fatal tendency.—They serve to organize faction, to give it an artificial and extraordinary force—to put in the place of the delegated will of the nation, the will of a party;—often a small but artful and enterprising minority of the community;—and, according to the alternate triumphs of different parties, to make the public administration the mirror of the ill-concerted and incongruous projects of faction, rather than the organ of consistent and wholesome plans digested by common councils, and modified by mutual interests.—However combinations or associations of the above descriptions may now and then answer popular ends, they are likely, in the course of time and things, to become potent engines, by which cunning, ambitious, and unprincipled men will be enabled to subvert the Power of the People, and to usurp for themselves the reins of Government; destroying afterwards the very engines, which have lifted them to unjust dominion.—

Neoliberal economics, the logic of which is tending today to win out throughout the world thanks to international bodies like the World Bank or the International Monetary Fund and the governments to whom they, directly or indirectly, dictate their principles of ‘governance’,10 owes a certain number of its allegedly universal characteristics to the fact that it is immersed or embedded in a particular society, that is to say, rooted in a system of beliefs and values, an ethos and a moral view of the world, in short, an economic common sense, linked, as such, to the social and cognitive structures of a particular social order. It is from this particular economy that neoclassical economic theory borrows its fundamental assumptions, which it formalizes and rationalizes, thereby establishing them as the foundations of a universal model. That model rests on two postulates (which their advocates regard as proven propositions): the economy is a separate domain governed by natural and universal laws with which governments must not interfere by inappropriate intervention; the market is the optimum means for organizing production and trade efficiently and equitably in democratic societies. It is the universalization of a particular case, that of the United States of America, characterized fundamentally by the weakness of the state which, though already reduced to a bare minimum, has been further weakened by the ultra-liberal conservative revolution, giving rise as a consequence to various typical characteristics: a policy oriented towards withdrawal or abstention by the state in economic matters; the shifting into the private sector (or the contracting out) of ‘public services’ and the conversion of public goods such as health, housing, safety, education and culture – books, films, television and radio – into commercial goods and the users of those services into clients; a renunciation (linked to the reduction in the capacity to intervene in the economy) of the power to equalize opportunities and reduce inequality (which is tending to increase excessively) in the name of the old liberal ‘self-help’ tradition (a legacy of the Calvinist belief that God helps those who help themselves) and of the conservative glorification of individual responsibility (which leads, for example, to ascribing responsibility for unemployment or economic failure primarily to individuals, not to the social order, and encourages the delegation of functions of social assistance to lower levels of authority, such as the region or city); the withering away of the Hegelian–Durkheimian view of the state as a collective authority with a responsibility to act as the collective will and consciousness, and a duty to make decisions in keeping with the general interest and contribute to promoting greater solidarity. Moreover,

The difference between theism and non-theism is not whether one does or does not believe in god. It is an issue that applies to everyone, including Buddhists and Non-Buddhists. Theism is a deep seated conviction that there is some hand to hold. If we we just do the right things someone will appreciate us and take care of us. It means thinking there will always be a babysitter available when we need one. We are all inclined to abdicate our responsibilities and delegate our authority to something outside ourselves. Non-Theism is relaxing with the ambiguity and uncertainty of the present moment without reaching for anything to protect ourselves. We sometimes think that Dharma is something outside ourselves, something to believe in, something to measure up to, however, Dharma isn't a belief. It isn't dogma. It is total appreciate of impermanence and change. The teachings disintegrate when we try to grasp them. We have to experience them without hope. Many brave and compassionate people have experienced them and taught them. The message is fearless. Dharma was never meant to be a belief that we blindly follow. Dharma gives us nothing to hold on to at all. Non-Theism is finally realizing that there is no babysitter that you can count on, you just get a good one and then he or she is gone. Non-Theism is realizing that it's not just babysitters that come and go, the whole of life is like that. This is the truth. And the truth is inconvenient. For those who want something to hold onto, life is even more inconvenient.

I quickly learned that the congressional delegation from Alaska was deeply committed to the oil industry and other commercial interests, and senatorial courtesy prevented other members from disputing with Senators Ted Stevens (Republican) and Mike Gravel (Democrat) over a matter involving their home state. Former Idaho governor Cecil Andrus, my secretary of interior, and I began to study the history of the controversy and maps of the disputed areas, and I flew over some of them a few times. Environmental groups and most indigenous natives were my allies, but professional hunters, loggers, fishers, and the Chambers of Commerce were aligned with the oil companies. All the odds were against us until Cecil discovered an ancient law, the Antiquities Act of 1906, which permitted a president to set aside an area for “the protection of objects of historic and scientific interest,” such as Indian burial grounds, artifacts, or perhaps an ancient church building or the site of a famous battle. We decided to use this authority to set aside for preservation large areas of Alaska as national monuments, and eventually we had included more than 56 million acres (larger than the state of Minnesota). This gave me the bargaining chip I needed, and I was able to prevail in the subsequent debates. My efforts were extremely unpopular in Alaska, and I had to have extra security on my visits. I remember that there was a state fair where people threw baseballs at two targets to plunge a clown into a tank of water. My face was on one target and Iran’s Ayatollah Khomeini’s on the other, and few people threw at the Ayatollah’s.

In Miss Miller’s fantasy, too, there is an inner necessity that compels it to go on from the horse-sacrifice to the sacrifice of the hero. Whereas the former symbolizes the renunciation of biological drives, the latter has the deeper and ethically more valuable meaning of a human self-sacrifice, a renunciation of egohood. In her case, of course, this is true only in a metaphorical sense, since it is not the author of the story but its hero, Chiwantopel, who offers himself and is voluntarily sacrificed. The morally significant act is delegated to the hero, while Miss Miller only looks on admiringly and applaudingly, without, it seems, realizing that her animus-figure is constrained to do what she herself so signally fails to do. The advance from the animal sacrifice to the human sacrifice is therefore only an idea, and when Miss Miller plays the part of a pious spectator of this imaginary sacrificial act, her participation is without ethical significance. As is usual in such cases, she is totally unconscious of what it means when the hero, the vehicle of the vitally important magical action, perishes. When that happens, the projection falls away and the threatening sacrificial act recoils upon the subject herself, that is, upon the personal ego of the dreamer. In what form the drama will then run to an end it is impossible to predict. Nor, in the case of Miss Miller, owing to the lack of material and my ignorance of her personality, did I foresee, or venture to assume, that it would be a psychosis which would form the companion piece to Chiwantopel’s sacrifice. It was, in fact, a κατοχή—a total surrender, not to the positive possibilities of life, but to the nocturnal world of the unconscious, a débâcle similar to the one that overtook her hero.

The difference between theism and nontheism is not whether one does or does not believe in God. It is an issue that applies to everyone, including both Buddhists and non-Buddhists. Theism is a deep-seated conviction that there’s some hand to hold: if we just do the right things, someone will appreciate us and take care of us. It means thinking there’s always going to be a babysitter available when we need one. We all are inclined to abdicate our responsibilities and delegate our authority to something outside ourselves. Nontheism is relaxing with the ambiguity and uncertainty of the present moment without reaching for anything to protect ourselves. We sometimes think that dharma is something outside of ourselves—something to believe in, something to measure up to. However, dharma isn’t a belief; it isn’t dogma. It is total appreciation of impermanence and change. The teachings disintegrate when we try to grasp them. We have to experience them without hope. Many brave and compassionate people have experienced them and taught them. The message is fearless; dharma was never meant to be a belief that we blindly follow. Dharma gives us nothing to hold on to at all. Nontheism is finally realizing that there’s no babysitter that you can count on. You just get a good one and then he or she is gone. Nontheism is realizing that it’s not just babysitters that come and go. The whole of life is like that. This is the truth, and the truth is inconvenient. For those who want something to hold on to, life is even more inconvenient. From this point of view, theism is an addiction. We’re all addicted to hope—hope that the doubt and mystery will go away. This addiction has a painful effect on society: a society based on lots of people addicted to getting ground under their feet is not a very compassionate place.

Delegation—the assigning of things (work or a task) to individuals. Jethro told Moses to delegate the lesser tasks so he could focus on the major issues of leading the nation of Israel to the promised land. Delegation involves three important elements: Clearly assigning the responsibility the individual is entrusted with. Granting the necessary authority and ability to accomplish the task assigned. Holding the person accountable for the completion of the assigned task. Delegation is not giving an unpleasant task to someone, nor is it getting rid of work to make your workday less than responsible. It is, however: Sharing the work with individuals who have the capability so that you may concentrate on more challenging or more difficult assignments. Providing a format whereby individuals can mature and learn through on-the-job work. Encouraging others to become part of the organization by participative task accomplishment. Allowing individuals to exercise their special gifts and abilities. An important element of the organizational structure of the church is the granting of authority to accomplish the task. Authority is the right to invoke compliance by subordinates on the basis of the formal position in the organizational structure and upon the controls the formal organization has placed on that position. Authority is linked to the position, not the person. Authority is derived in various ways: Position Reputation Experience Expertise Authority and responsibility are directly linked. When you give someone responsibility for a task, then the individual should be given the ability to see to it that the task is accomplished. Responsibility and accountability are also directly linked. If the individual is given the responsibility for a task as well the authority/ability to see to its accomplishment, then it is the manager or administrator’s responsibility to hold the individual accountable to complete the task in the manner assigned and planned. Elements of describing the use of organizational authority include: The use of an organizational chart that establishes the chain of command. The use of functional authority, assigning to individuals in other elements of the organization the authority to administer and control elements of the organization outside their own. Defining span of control, defining within the task assignment specifically what elements of the organization the individual has authority over.

Politicians are the only people in the world who create problems and then campaign against them. Have you ever wondered why, if both the Democrats and Republicans are against deficits, we have deficits? Have you ever wondered why if all politicians are against inflation and high taxes, we have inflation and high taxes? You and I don’t propose a federal budget. The president does. You and I don’t have Constitutional authority to vote on appropriations. The House of Representatives does. You and I don’t write the tax code. Congress does. You and I don’t set fiscal policy. Congress does. You and I don’t control monetary policy. The Federal Reserve Bank does. One hundred senators, 435 congressmen, one president and nine Supreme Court justices — 545 human beings out of 235 million — are directly, legally, morally and individually responsible for the domestic problems that plague this country. I excused the members of the Federal Reserve Board because that problem was created by the Congress. In 1913, Congress delegated its Constitutional duty to provide a sound currency to a federally chartered by private central bank. I exclude all of the special interests and lobbyists for a sound reason. They have no legal authority. They have no ability to coerce a senator, a congressman or a president to do one cotton-picking thing. I don’t care if they offer a politician $1 million in cash. The politician has the power to accept or reject it. No matter what the lobbyist promises, it is the legislators’ responsibility to determine how he votes. Don’t you see the con game that is played on the people by the politicians? Those 545 human beings spend much of their energy convincing you that what they did is not their fault. They cooperate in this common con regardless of party. What separates a politician from a normal human being is an excessive amount of gall. No normal human being would have the gall of Tip O’Neill, who stood up and criticized Ronald Reagan for creating deficits. The president can only propose a budget. He cannot force the Congress to accept it. The Constitution, which is the supreme law of the land, gives sole responsibility to the House of Representatives for originating appropriations and taxes. Those 545 people and they alone are responsible. They and they alone should be held accountable by the people who are their bosses — provided they have the gumption to manage their own employees.

Driscoll preached a sermon called “Sex: A Study of the Good Bits of Song of Solomon,” which he followed up with a sermon series and an e-book, Porn-again Christian (2008). For Driscoll, the “good bits” amounted to a veritable sex manual. Translating from the Hebrew, he discovered that the woman in the passage was asking for manual stimulation of her clitoris. He assured women that if they thought they were “being dirty,” chances are their husbands were pretty happy. He issued the pronouncement that “all men are breast men. . . . It’s biblical,” as was a wife performing oral sex on her husband. Hearing an “Amen” from the men in his audience, he urged the ladies present to serve their husbands, to “love them well,” with oral sex. He advised one woman to go home and perform oral sex on her husband in Jesus’ name to get him to come to church. Handing out religious tracts was one thing, but there was a better way to bring about Christian revival. 13 Driscoll reveled in his ability to shock people, but it was a series of anonymous blog posts on his church’s online discussion board that laid bare the extent of his misogyny. In 2006, inspired by Braveheart, Driscoll adopted the pseudonym “William Wallace II” to express his unfiltered views. “I love to fight. It’s good to fight. Fighting is what we used to do before we all became pussified,” before America became a “pussified nation.” In that vein, he offered a scathing critique of the earlier iteration of the evangelical men’s movement, of the “pussified James Dobson knock-off crying Promise Keeping homoerotic worship . . .” where men hugged and cried “like damn junior high girls watching Dawson’s Creek.” Real men should steer clear. 14 For Driscoll, the problem went all the way back to the biblical Adam, a man who plunged humanity headlong into “hell/ feminism” by listening to his wife, “who thought Satan was a good theologian.” Failing to exercise “his delegated authority as king of the planet,” Adam was cursed, and “every man since has been pussified.” The result was a nation of men raised “by bitter penis envying burned feministed single mothers who make sure that Johnny grows up to be a very nice woman who sits down to pee.” Women served certain purposes, and not others. In one of his more infamous missives, Driscoll talked of God creating women to serve as penis “homes” for lonely penises. When a woman posted on the church’s discussion board, his response was swift: “I . . . do not answer to women. So, your questions will be ignored.” 15

We have delegated authority to establish His Kingdom wherever the sole of our foot treads. But the fact is, while God calls

We have delegated authority to establish His Kingdom wherever the sole of our foot treads. But the fact is, while God calls us “kings,” the degree to which we walk in that position is a matter of potential.

Since these are themselves “scriptural” statements, that means that scripture itself points—authoritatively, if it does indeed possess authority!—away from itself and to the fact that final and true authority belongs to God himself, now delegated to Jesus Christ.

Leadership as a Service But the best leadership—the kind that people can mention only with evident emotion and deep respect—is most often exercised by people without positional power. It happens outside the official hierarchy of delegated authority. When I’m on my home turf, I play tennis two or three times a week in groups organized by a charming fellow named Mike. Mike is our leader. It’s Mike who decides the matchups: who plays with whom and against whom. He’s the one who shuffles the players (16 of us on four courts) after each set so we all have different partners for all three sets. He invariably makes good pairings so that near the end of a half hour you can look across the courts and see four scores like 5 to 4, 6 to 6, 7 to 6, and 5 to 5. He has a great booming voice, easy to hear even when he is three courts away. He sets the meeting times, negotiates the schedules for court time, and makes sure there are subs for anyone who needs to be away. Nobody gave Mike the job of leading the group; he just stepped up and took it. His leadership is uncontested; the rest of us are just in awe of our good fortune that he leads us as he does. He gets nothing for it except our gratitude and esteem. —TDM In this example, leadership is not about extracting anything from us; it’s about service. The leadership that the Mikes of the world provide enables their endeavors to go forth. While they sometimes set explicit directions, their main role is that of a catalyst, not a director. They make it possible for the magic to happen. In order to lead without positional authority—without anyone ever appointing you leader—you have to do what Mike does: • Step up to the task. • Be evidently fit for the task. • Prepare for the task by doing the required homework ahead of time. • Maximize value to everyone. • Do it all with humor and obvious goodwill. It also helps to have charisma.

For a team to succeed, responsibility must go down deep into the organization, down to the roots. Getting that to happen requires a leader who will delegate responsibility and authority to the team. Stephen Covey remarked, “People and organizations don’t grow much without delegation and completed staff work, because they are confined to the capacities of the boss and reflect both personal strengths and weaknesses.” Good leaders seldom restrict their teams; they release them.

Theism is a deep-seated conviction that there’s some hand to hold: if we just do the right things, someone will appreciate us and take care of us. It means thinking there’s always going to be a babysitter available when we need one. We all are inclined to abdicate our responsibilities and delegate our authority to something outside ourselves. Nontheism is relaxing with the ambiguity and uncertainty of the present moment without reaching for anything to protect ourselves.

The United States is trapped in a bad equilibrium. Because Americans historically distrust the government, they typically aren’t willing to delegate to the government authority to make decisions in the manner of other democratic societies. Instead, Congress mandates complex rules that reduce the government’s autonomy and make decisions slow and expensive. The government then doesn’t perform well, which confirms people’s original distrust. Under these circumstances, they are reluctant to pay higher taxes, which they feel the government will waste. But while resources are not the only, or even the main, source of government inefficiency, without them the government won’t function properly. Hence distrust of government becomes a self-fulfilling prophecy.

4Compared to all this cosmic gloryc Why would you bother with puny, mortal man Or be infatuated with Adam’s sons? 5Yet what honor you have given to man! Created only a little lower than Elohim,d Crowned like kings and queense With glory and magnificence. 6As lords of creation you have delegated to them Mastery over all you have made. Making everything subservient to their authority, Placing earth itself under the feet of your image-bearers.f 7-8All the created order and every living thing Of the earth, sky, and sea— The wildest beasts and all the sea creatures, Everything is in submission to Adam’s sons.g

Delegating work, responsibility, and authority is difficult in a company because it means letting others make decisions which involve spending the owner-manager's money. At a minimum, you should delegate enough authority to get the work done, to allow assistants to take initiative, and to keep the operation moving in your absence.

In answer to James and John’s request for an esteemed place in God’s kingdom, Jesus taught that true greatness comes by serving, not by selfishly seeking a position of authority. No one has an inherent right to claim a position of authority. The Father assigns such positions (Rom. 13:1). Jesus knew this. Even Christ’s authority was delegated to Him by God the Father (Matt. 28:18).

The Bible teaches that all authority rightfully belongs to God. Any legitimate authority people wield is delegated to them by God, and they must answer to Him for the way they use it. Authority is not to be used for personal gain. It’s not about displaying personal power. It’s about obediently serving the God who assigned you to serve in such a position—the very attitude demonstrated by Christ Himself.

as authority is delegated, technical knowledge at all levels takes on a greater importance. There is an extra burden for technical competence.

They believe that God has given to His Church the matter of praise in the Book of Psalms, and has never delegated to any uninspired man the authority to substitute human for divine matter of praise.

Impersonal: Hot stove treats all alike. It does not show any favouritism or spare anybody.Similarly, the disciplinary authority should treat all employees alike without any discrimination.[You may feel that past good conduct of the delinquent employee is taken into account while deciding the quantum of penalty. This is not in contravention of the rule of impersonal approach. Even past conduct has to be taken into account in respect of all the employees, without discrimination. ] � Immediate action: Just as the hot stove burns the fingers of those who touch it without any time lag, the disciplinary authority is also expected to impose penalty without delay. This will make the delinquent employee link the misconduct to the penalty; besides it also sends a message that misconduct will be appropriately dealt with.[The rule is attributed to Douglas McGregor who is better known for his ‘X’ and ‘Y’ theories of Management] 7. How to find out who is the Disciplinary Authority? Firstly, it must be remembered that the Disciplinary authority is determined with reference to the employee proceeded against. Schedule to the Rules 1965 lay down the details of the disciplinary authorities in respect of various grade of employees in different services in the Government. The President, the Appointing Authority, the Authority specified in the Schedule ot the Rules (to the extent specified therein) or by any other authority empowered in this behalf by any general or special order of the President may impose any fo the Penalties specified in Rule 11. Appointing Authority as mentioned in the Schedule must be understood with reference to rule2 (a) of the Rules. The question as to who is the appropriate disciplinary authority must be raised and answered not only while issuing charge sheet but also at the time of imposing penalty because there might have been some change in the situation due to delegation of powers, etc. in the organization.8. What are the functions of the Disciplinary Authority? Disciplinary authority is required to discharge the following functions: (a) Examination of the complaints received against the employees (b) Deciding as to who is to be appointed as the investigating authority 5

as authority is delegated, technical knowledge at all levels takes on a greater importance.

The following day, Netanyahu and I sat down for a meeting at the White House. Downplaying the growing tension, I accepted the fiction that the permit announcement had been just a misunderstanding, and our discussions ran well over the allotted time. Because I had another commitment and Netanyahu still had a few items he wanted to cover, I suggested we pause and resume the conversation in an hour, arranging in the meantime for his delegation to regroup in the Roosevelt Room. He said he was happy to wait, and after that second session, we ended the evening on cordial terms, having met for more than two hours total. The next day, however, Rahm stormed into the office, saying there were media reports that I’d deliberately snubbed Netanyahu by keeping him waiting, leading to accusations that I had allowed a case of personal pique to damage the vital U.S.-Israel relationship. That was a rare instance when I outcursed Rahm. Looking back, I sometimes ponder the age-old question of how much difference the particular characteristics of individual leaders make in the sweep of history—whether those of us who rise to power are mere conduits for the deep, relentless currents of the times or whether we’re at least partly the authors of what’s to come. I wonder whether our insecurities and our hopes, our childhood traumas or memories of unexpected kindness carry as much force as any technological shift or socioeconomic trend. I wonder whether a President Hillary Clinton or President John McCain might have elicited more trust from the two sides; whether things might have played out differently if someone other than Netanyahu had occupied the prime minister’s seat or if Abbas had been a younger man, more intent on making his mark than protecting himself from criticism.

Delegation and trust are of course vital—you can’t do everything yourself, and you shouldn’t try. That said, you don’t want delegation to verge into a total abdication of authority on your part. You must verify that employees and the organization are actually executing as they are supposed to.

The answer to this question is that trustees need a new view of people at their best in institutional roles. That view can be simply stated: No person is complete; no one is to be entrusted with all. Completeness is to be found only in the complementary talents of several who relate as equals. This flouts one of the time-honored assumptions—almost an axiom—of administrative lore: “You cannot manage by committee! Delegation of authority must be made to an individual.

The new assumption is that delegation of authority from trustees to operating executives is best made to a team of several persons whose exceptional talents are complementary and who relate to one another as equals, under the leadership of a primus inter pares (as discussed in the last chapter).

Rutherford held that the people were the “fountain-power” of political authority, and that they were the ones who delegated this authority to the magistrates. He also demonstrated that when such authority was abused, the people had the authority to rescind that delegation.

Starmer has found it difficult to escape this cycle of dependence because he cannot comprehend a crucial therapeutic insight: that the subject supposed to know knows nothing. Often, an analytic breakthrough comes when the patient realises that the Other to whom she has delegated her authority (or knowledge, or desire) is illusory: an empty signifier. This revelation allows her to take responsibility for her own desire, which is thereby transformed from a conduit for the Other’s will into what Lacan calls ‘decided desire’ or ‘determined desire’. When her experience is no longer mediated by the subject supposed to know, its possibilities are expanded. Dependence is supplanted by autonomy. And that, for Lacanians, is the real meaning of adulthood, although most adults never achieve it.

The Articles began with a version of the future Constitution's Tenth Amendment: "Each state retains its sovereignty, freedom, and independence, and every power, jurisdiction, and right, which is not by this Confederation expressly delegated to the United States, in Congress assembled."54 The Articles had no bill of rights, and none was appropriate in that the Congress had authority only over the states and not individuals. The states regulated individual conduct, and hence recognition of the rights of persons was a matter for the states.

The Lead is tactical, but is showing the first glimmers of strategy. They are beginning to understand the power of delegation, and they are still wrestling with the idea that they have authority. What is familiar to them is the work and the types of people doing the work. When a situation arises relative to these areas, The Lead acts authoritatively and quickly because they understand deeply.

With very rare exceptions, there were none in 1850 who claimed the right of the Federal Government to apply coercion to a State. In 1860 men had grown to be familiar with threats of driving the South into submission to any act that the Government, in the hands of a Northern majority, might see fit to perform. During the canvass of that year, demonstrations had been made by quasi-military organizations in various parts of the North, which looked unmistakably to purposes widely different from those enunciated in the preamble to the Constitution, and to the employment of means not authorized by the powers which the States had delegated to the Federal Government. Well-informed men still remembered that, in the Convention which framed the Constitution, a proposition was made to authorize the employment of force against a delinquent State, on which Mr. Madison remarked that "the use of force against a State would look more like a declaration of war than an infliction of punishment, and would probably be considered by the party attacked as a dissolution of all previous compacts by which it might have been bound.

The uses to which Rousseau’s doctrine has been turned are a mater for amazement and provide a striking lesson in social history. All that has been taken over from it is the magic formula, popular sovereignty, divorced both from the subject-matter to which it was applicable and from the fundamental condition of its exercise, the assembly of the people. It is now used to justify the very spate of legislation which it was its purpose to dam, and to advance the indefinite enablement of Power – which Rousseau had sought to restrict! All his school had made individual right the beginning and the end of his system. It was to be guarantee by subjecting to it at two removes the actual Power in human form, namely the executive. The executive was made subject to the law, which was kept strictly away from it, and the law was made subject to the sacrosanct principles of natural justice. The idea of the law’s subjection to natural justice has not been maintained. That of power’s subjection to the law has fared a little better, but has been interpreted in such a way that the authority which makes laws has incoporated with itself the authority which applies them; they have become united, and so the omnipotent law has raised to its highest pitch a Power which it has made omnicompetent. Rousseau’s school had concentrated on the idea of law. Their labour was in vain: all that the social consciousness has taken over from it is the association between the two conceptions, law and popular will. It is no longer accepted that a law owes its validity, as in Rousseau’s thought, should be confined to a generalized subject -matter. Its majesty was usurped by any expression of an alleged popular will. A mere juggling with meanings has brought the wheel full circle to the dictum which so digusted our philosophers: “Whatever pleases the prince shall have force of law.” The prince has changed – that is all. The collapse of this keystone has brought down the whole building. The principle of liberty has been based on the principle of law: to say that liberty consists in obedience to the laws only, presupposes in law such characteristics of justice and permanenece as may enable the citizen to know with precision the demands which are and will be made on him; the limits within which society may command him being in this way narrowly defined, he is his own master in his own prescribed domain. But, if law comes merely to reflect the caprices of the people, or of some body to which the legislative authority has been delegate, or of a faction which control that body, then obedience to the laws means in effect subjection to the inconstant, uncertain, unknown, arbitrary will of men whoch give this will the form of law. In that event the law is no longer the stay of liberty. The inner ligatures of Rousseau’s system come apart, and what was intended as a guarantee becomes a means of oppression.

I was amazed that the Pakistani authorities had done nothing to develop the tourism prospects of such a remarkable historical site. The ruins of Mohenjodaro were reasonably well maintained as it was a UNESCO Heritage site, but I could not spot any tourists. The Indian Foreign Secretary and his delegation were the only ones visiting Mohenjodaro, which was rather surprising given the archaeological importance of the place.

Further diffusing its authority, the Commune established executive commissions, the equivalent of ministries, each run by a delegate. Commissions were to convene twice a day at the Hôtel-de-Ville, and these long and increasingly contentious meetings often lasted well into the night and wasted considerable time discussing issues of little to no importance.

The inaugural convention of the World Jewish Congress (WJC), which was attended by 280 delegates from 32 countries, took place in Geneva in August 1936. While the organization itself was new, its ideological roots lay in the transformations experienced by the Jewish communities in the United States and Europe in the wake of World War I, and in the Balfour Declaration. The purpose of the WJC was twofold: to continue in the tradition of the American Jewish Congress (founded in 1918) and the Committee of Jewish Delegations (founded in 1919) to operate as a voluntary organization representing Jewish communities and organizations worldwide vis-à-vis government authorities and international bodies, and to foster the development of social and cultural life in Jewish communities around the world.

For my part, even if it were demonstrated to me that these poor beasts have no rights at all while I have every right to subject the to such privation and torment, and to delegate that authority to the gentlemen of Smithfield, it is a right I do not want, a power I gladly surrender.

Act Decisively. Make good and timely decisions, and ensure that they are executed. Communicate Persuasively. Communicate in ways that people will not forget; simplicity and clarity of expression help. Motivate the Workforce. Appreciate the distinctive intentions that people bring, and then build on those diverse motives to draw the best from each. Embrace the Front Lines. Delegate authority except for strategic decisions, and stay close to those most directly engaged with the work of the enterprise.

When you delegate tasks, you create followers. When you delegate authority, you create leaders

Tribal societies are egalitarian and, within the context of close-knit kinship groups, very free. States, by contrast, are coercive, domineering, and hierarchical, which is why Friedrich Nietzsche called the state the “coldest of all cold monsters.” We could imagine a free tribal society delegating authority to a single dictator only under the most extreme duress, such as the imminent danger of invasion and extermination by an outside invader, or to a religious figure if an epidemic appeared ready to wipe out the community.

Offering input only when problems arise may cause people to see you as unappreciative or petty,” observe the authors of Giving Effective Feedback (Harvard Business Review Press, Boston, Massachusetts, 2014).

Over May 5–7, 1824, when the states and territories of the republic were constituted, the delegates voted to merge Texas and Coahuila into one state.18 The Texas delegation, including Stephen Austin, vigorously opposed the union because Coahuila was an older, extensively populated region and would be apportioned more representatives than Texas.19 At that time Texas had 3,334 inhabitants, and Coahuila, 42,937.20 It was likely that slavery would be abolished in Texas because Congress authorized each state to draft its constitution and establish state laws, including those regarding slavery.

OpenID and OAuth 1.0 address two different concerns. OpenID is about authentication, whereas OAuth 1.0 is about delegated authorization.

As the People are the Fountain of Power and Authority, the original Seat of Majesty, the Authors of Laws, and the Creators of Officers to execute them; if they shall find the Power they have conferred abused by their Trustees, their Majesty violated by Tyranny or by Usurpation, their Authority prostituted to support Violence or screen Corruption, the Laws grown pernicious through Accidents unforeseen or unavoidable, or rendered ineffectual through the Infidelity and Corruption of the Executors of them; then it is their Right, and what is their Right is their Duty, to resume that delegated Power, and call their Trustees to an Account; to resist the Usurpation, and extirpate the Tyranny; to restore their sullied Majesty and prostituted Authority; to suspend, alter, or abrogate those Laws, and punish their unfaithful and corrupt Officers. Nor is it the Duty only of the united Body; but every Member of it ought, according to his respective Rank, Power, and Weight in the Community, to concur in advancing and supporting those glorious Designs.

The US Constitution clearly delegates the authority to make election laws to the state legislatures. Yet, in those four states, governors, secretaries of state, state judges, possibly others, were making laws right up to the eve of the election and in the case of Pennsylvania even after the election.

You can agree to this whole RAPID® process, but if there’s always a manager who can just veto the whole thing, the person who in theory has the decision really doesn’t. That’s the opposite of empowering a single-threaded leader. You say they have the authority to make decisions, but if you second-guess or, worse, veto those decisions, you’re actually just giving them agency in name, not in actions. They’ll be afraid to make decisions, and will delegate most things upward to you. I think of this as the great destroyer of intrinsic motivation.

He had long bewailed his inability to delegate authority—“It is my nature and I cannot help it

We cannot separate our submission to God’s inherent authority from our submission to His delegated authority. All authority originates from Him! Hear what the Scripture admonishes: Let every soul be subject to the governing authorities. For there is no authority except from God, and the authorities that exist are appointed by God. Therefore whoever resists the authority resists the ordinance of God, and those who resist will bring judgment on themselves. (Rom. 13:1–2)

Not surprisingly, he had trouble delegating authority and low regard for the intelligence of other people.

An apostle has the primary function of being a delegate of the risen Christ, going as his representative and in his authority. This idea of an authoritative representative derives from the Jewish institution of šelûḥîm or authorized messengers representing a person or a group of persons. “A man’s representative (šālîāḥ) is to be considered as the man himself.

Instead, she is a master of strategic oversight. She selects excellent people and delegates power and authority to them. This is not to say that she pays no attention to the business. She reviews summaries and results and expertly identifies what needs to be addressed before it becomes a problem. This combined with unannounced, detailed, and seemingly random spot checks ensures that the fortunes of Carrisford & Crewe are not harmed by incompetence or corruption. And there are a number of fortunes. Built on her father’s initial (fabulously lucrative) investment in diamond mines, the company has expanded under Mrs. Carmichael’s leadership to include a variety of interests around the globe, including real estate, shipping, and manufacturing. It is far more diverse than our own import/export business and, accordingly, even more complex.

Among a free people, laws are only binding (i.e., they are only laws) if they are passed and approved by the legislature. The legislature is not authorized to delegate this authority to anyone, and when they attempt to do so, it is dereliction of their solemn responsibility. Someone might plead necessity, and say that administrative law is too extensive and too complex for a legislature to understand, still less to pass. The reply to this is simple—if a set of regulations is too burdensome for the legislature to pass, then it is too burdensome for us to live under.

Foreseeing the need for a postcolonial world order, the Allied nations sent delegates to a meeting at a hotel in Bretton Woods, New Hampshire, in 1944 to figure out a new global monetary system. The U.S. was in a position to leverage its authority as Europe’s military savior and the only surviving industrial economy to promote its own fiscal agenda: free markets and monetary leadership. Everyone else’s currencies would be pegged to the dollar, and the world would enjoy open markets, which benefited the U.S., as the economy poised to grow the most.