Examples Of Synergy Quotes

For whatever reason, we humans can only understand or encounter holiness in small morsels at a time—in a Chalice, a piece of bread, a sip of wine. Any encounter with the sacred reminds us that it is enough to start somewhere, anywhere—it is enough to put one foot forward, to turn to Christ for one real moment. Wherever we begin, Real Life will seep out into other areas of our existence. Lately I have been thinking a lot about this and the implications it has for spiritual endeavors. Sacredness is not unilateral, as we perhaps assume. It is the token of relationship—between God and man, temporal and eternal, cosmic and earthly. It is, therefore, a two-way street or a stream with two sources. On the one hand is Christ, who makes objects holy by imbuing them with His presence. On the other hand is humanity—we must also participate in sanctifying things for them to become holy. In biblical understandings, the main way we do so is to set those things—times, objects, activities, or thoughts—apart from other things. The Holy Chalice, for example, is sacred not only because it has housed the presence of the Lord, but because we continue to devote it and offer it to God for that purpose. By setting the Chalice apart, we are saying to God that this great gift of the Eucharist is special to us. Over time, the Chalice comes to represent not only the Eucharist itself, but also our ongoing synergy or cooperation with Christ, our continual and appreciative “Yes” to His presence.

There are other problems more closely related to the question of culture. The poor fit between large scale and Korea’s familistic tendencies has probably been a net drag on efficiency. The culture has slowed the introduction of professional managers in situations where, in contrast to small-scale Chinese businesses, they are desperately needed. Further, the relatively low-trust character of Korean culture does not allow Korean chaebol to exploit the same economies of scale and scope in their network organization as do the Japanese keiretsu. That is, the chaebol resembles a traditional American conglomerate more than a keiretsu network: it is burdened with a headquarters staff and a centralized decision-making apparatus for the chaebol as a whole. In the early days of Korean industrialization, there may have been some economic rationale to horizontal expansion of the chaebol into unfamiliar lines of business, since this was a means of bringing modern management techniques to a traditional economy. But as the economy matured, the logic behind linking companies in unrelated businesses with no obvious synergies became increasingly questionable. The chaebol’s scale may have given them certain advantages in raising capital and in cross-subsidizing businesses, but one would have to ask whether this represented a net advantage to the Korean economy once the agency and other costs of a centralized organization were deducted from the balance. (In any event, the bulk of chaebol financing has come from the government at administered interest rates.) Chaebol linkages may actually serve to hold back the more competitive member companies by embroiling them in the affairs of slow-growing partners. For example, of all the varied members of the Samsung conglomerate, only Samsung Electronics is a truly powerful global player. Yet that company has been caught up for several years in the group-wide management reorganization that began with the passing of the conglomerate’s leadership from Samsung’s founder to his son in the late 1980s.72 A different class of problems lies in the political and social realms. Wealth is considerably more concentrated in Korea than in Taiwan, and the tensions caused by disparities in wealth are evident in the uneasy history of Korean labor relations. While aggregate growth in the two countries has been similar over the past four decades, the average Taiwanese worker has a higher standard of living than his Korean counterpart. Government officials were not oblivious to the Taiwanese example, and beginning in about 1981 they began to reverse somewhat their previous emphasis on large-scale companies by reducing their subsidies and redirecting them to small- and medium-sized businesses. By this time, however, large corporations had become so entrenched in their market sectors that they became very difficult to dislodge. The culture itself, which might have preferred small family businesses if left to its own devices, had begun to change in subtle ways; as in Japan, a glamour now attached to working in the large business sector, guaranteed it a continuing inflow of Korea’s best and brightest young people.73

A ‘bailout’ is slopping water over the side of a boat. It has been reversified so that it means an injection of public money into a failing institution. Even at the most basic level there’s a reversal – taking something dangerous out turns into putting something vital in. ‘Credit’ has been reversified: it means debt. ‘Inflation’ means money being worth less. ‘Synergy’ means sacking people. ‘Risk’ means precise mathematical assessment of probability. ‘Non-core assets’ means garbage. And so on. These are all examples of how processes of innovation, experimentation and progress in the techniques of finance have been brought to bear on language, so that words no longer mean what they once meant. It is not a process intended to deceive. It is not like the deliberate manufacture and concealment of a nilometer. But the effect is much the same: it is excluding, and it confines knowledge to within a priesthood – the priesthood of people who can speak money.

and then back toward science when he was young, to the happenstance procedural modifications that allowed him, as a student, to detect what others had missed. In many ways, his path echoed the unpredictable journey that cells take as they find their own way in the cellular society, following their internal compasses at the same time that they respond to outside influences. For as we have already seen, embryonic development is the archetypal example of nature and nurture working in synergy.

ARDS by no means accounts for all the influenza deaths in 1918 and 1919, or even for a majority of them. It explains only those who died in a few days, and it explains why so many young healthy people died. Although influenza almost certainly killed some people in ways that had little to do with the lungs—for example, someone whose already weak heart could not stand the additional strain of fighting the disease—the overwhelming majority of non-ARDS deaths came from bacterial pneumonias. The destruction of the epithelial cells eliminated the sweeping action that clears so much of the respiratory tract of bacteria, and the virus damaged or exhausted other parts of the immune system as well. That gave the normal bacterial flora of the mouth unimpeded entry into the lungs. Recent research also suggests that the neuraminidase on the influenza virus makes it easier for some bacteria to attach to lung tissue, creating a lethal synergy between the virus and these bacteria. And in the lungs, the bacteria began to grow.

Einstein was a spiritual person who believed in God. It was his scientific exploration that opened his mind to the numinosum. His great insights show us that science and religion are not contradictory stances, but complementary, and when they are combined this can produce higher synergies. Jung and Einstein are examples of this possibility. Though science and religion each have their limitations, they can mutually enrich each other.