Operate With Discipline Quotes

Why is discipline important? Discipline teaches us to operate by principle rather than desire. Saying no to our impulses (even the ones that are not inherently sinful) puts us in control of our appetites rather than vice versa. It deposes our lust and permits truth, virtue, and integrity to rule our minds instead.

Essentialism is not about how to get more things done; it’s about how to get the right things done. It doesn’t mean just doing less for the sake of less either. It is about making the wisest possible investment of your time and energy in order to operate at our highest point of contribution by doing only what is essential.

Our freedom to operate and maneuver had increased substantially through disciplined procedures. Discipline equals freedom.

It is about making the wisest possible investment of your time and energy in order to operate at our highest point of contribution by doing only what is essential.

companies should focus on one of three value disciplines: operational excellence, product leadership, or customer intimacy.

Look, the insidious thing about these forms of worship is not that they're evil or sinful; it is that they are unconscious. They are default-settings. They're the kind of worship you just gradually slip into, day after day, getting more and more selective about what you see and how you measure value without ever being fully aware that that's what you're doing. And the world will not discourage you from operating on your default-settings, because the world of men and money and power hums along quite nicely on the fuel of fear and contempt and frustration and craving and the worship of self. Our own present culture has harnessed these forces in ways that have yielded extraordinary wealth and comfort and personal freedom. The freedom to be lords of our own tiny skull-sized kingdoms, alone at the center of all creation. This kind of freedom has much to recommend it. But of course there are all different kinds of freedom, and the kind that is most precious you will not hear much talked about in the great outside world of winning and achieving and displaying. The really important kind of freedom involves attention, and awareness, and discipline, and effort, and being able truly to care about other people and to sacrifice for them, over and over, in myriad petty little unsexy ways, every day. That is real freedom. The alternative is unconsciousness, the default-setting, the “rat race” — the constant gnawing sense of having had and lost some infinite thing.

I don't mean to be like some old guy from the olden days who says, "I walked thirty miles to school every morning, so you kids should too." That's a statement born of envy and resentment. What I'm saying is something quite different. What I'm saying is that by having very little, I had it good. Children need a sense of pulling their own weight, of contributing to the family in some way, and some sense of the family's interdependence. They take pride in knowing that they're contributing. They learn responsibility and discipline through meaningful work. The values developed within a family that operates on those principles then extend to the society at large. By not being quite so indulged and "protected" from reality by overflowing abundance, children see the bonds that connect them to others.

In Astrology, the moon, among its other meanings, has that of "the common people," who submit (they know not why) to any independent will that can express itself with sufficient energy. The people who guillotined the mild Louis XVI died gladly for Napoleon. The impossibility of an actual democracy is due to this fact of mob-psychology. As soon as you group men, they lose their personalities. A parliament of the wisest and strongest men in the nation is liable to behave like a set of schoolboys, tearing up their desks and throwing their inkpots at each other. The only possibility of co-operation lies in discipline and autocracy, which men have sometimes established in the name of equal rights.

Growing up, I always had a soldier mentality. As a kid I wanted to be a soldier, a fighter pilot, a covert agent, professions that require a great deal of bravery and risk and putting oneself in grave danger in order to complete the mission. Even though I did not become all those things, and unless my predisposition, in its youngest years, already had me leaning towards them, the interest that was there still shaped my philosophies. To this day I honor risk and sacrifice for the good of others - my views on life and love are heavily influenced by this.

The leader must be in charge of getting things done by running the three core processes—picking other leaders, setting the strategic direction, and conducting operations.

For we are opposed around the world by a monolithic and ruthless conspiracy that relies primarily on covert means for expanding its sphere of influence -- on infiltration instead of invasion, on subversion instead of elections, on intimidation instead of free choice, on guerrillas by night instead of armies by day. It is a system which has conscripted vast human and material resources into the building of a tightly knit, highly efficient machine that combines military, diplomatic, intelligence, economic, scientific and political operations. Its preparations are concealed, not published. Its mistakes are buried, not headlined. Its dissenters are silenced, not praised. No expenditure is questioned, no rumor is printed, no secret is revealed. It conducts the Cold War, in short, with a war-time discipline no democracy would ever hope or wish to match.

I was temperamentally better suited to a cognitive discipline, to an introspective field—internal medicine, or perhaps psychiatry. The sight of the operating theater made me sweat. The idea of holding a scalpel caused coils to form in my belly. (It still does.) Surgery was the most difficult thing I could imagine. And so I became a surgeon.

He was Instructor Reno Alberto, a five-foot-six man-mountain of fitness, discipline, and intelligence. He was ruthless, cruel, unrelenting taskmaster.

Every community is exposed to two opposite dangers: ossification through too much discipline and reverence for tradition, on the one hand; on the other hand, dissolution, or subjection to foreign conquest, through the growth of an individualism and personal independence that makes co-operation impossible.

The gospel, if it is really believed, removes neediness - the need to be constantly respected, appreciated, and well regarded; the need to have everything in your life go well; the need to have power over others. All of these great, deep needs continue to control you only because the concept of the glorious God delighting in you with all His being is just that - a concept and nothing more. Our hearts don't believe it, so they operate in default mode. Paul is saying that if you want to really change, you must let the gospel teach you - that is to train, discipline, coach you - over a period of time. You must let the gospel argue with you. You must let the gospel sink down deeply into your heart, until it changes your motivation and views and attitudes.

In the Israeli army, soldiers are divided into those who think with a rosh gadol—literally, a “big head”—and those who operate with a rosh katan, or “little head.” Rosh katan behavior, which is shunned, means interpreting orders as narrowly as possible to avoid taking on responsibility or extra work. Rosh gadol thinking means following orders but doing so in the best possible way, using judgment, and investing whatever effort is necessary. It emphasizes improvisation over discipline, and challenging the chief over respect for hierarchy.

How could the disciplines and the power that functions in them appear arbitrary, when they merely operate the mechanisms of justice itself, even with a view to mitigating their intensity?

What rules, then, can one follow if one is dedicated to the truth? First, never speak falsehood. Second, bear in mind that the act of withholding the truth is always potentially a lie, and that in each instance in which the truth is withheld a significant moral decision is required. Third, the decision to withhold the truth should never be based on personal needs, such as a need for power, a need to be liked or a need to protect one’s map from challenge. Fourth, and conversely, the decision to withhold the truth must always be based entirely upon the needs of the person or people from whom the truth is being withheld. Fifth, the assessment of another’s needs is an act of responsibility which is so complex that it can only be executed wisely when one operates with genuine love for the other. Sixth, the primary factor in the assessment of another’s needs is the assessment of that person’s capacity to utilize the truth for his or her own spiritual growth. Finally, in assessing the capacity of another to utilize the truth for personal spiritual growth, it should be borne in mind that our tendency is generally to underestimate rather than overestimate this capacity. All this might seem like an extraordinary task, impossible to ever perfectly complete, a chronic and never-ending burden, a real drag. And it is indeed a never-ending burden of self-discipline, which is why most people opt for a life of very limited honesty and openness and relative closedness, hiding themselves and their maps from the world. It is easier that way. Yet the rewards of the difficult life of honesty and dedication to the truth are more than commensurate with the demands. By virtue of the fact that their maps are continually being challenged, open people are continually growing people. Through their openness they can establish and maintain intimate relationships far more effectively than more closed people. Because they never speak falsely they can be secure and proud in the knowledge that they have done nothing to contribute to the confusion of the world, but have served as sources of

Bob Iger, Disney's chief operating officer, had to step in and do damage control. He was as sensible and solid as those around him were volatile. His background was in television; he had been president of the ABC network, which was acquired in 1996 by Disney. His reputation was as an corporate suit, and he excelled at deft management, but he also had a sharp eye for talent, a good-humored ability to understand people, and a quiet flair that he was secure enough to keep muted. Unlike Eisner and Jobs, he had a disciplined calm, which helped him deal with large egos. " Steve did some grandstanding by announcing that he was ending talks with us," Iger later recalled. " We went into crisis mode and I developed some talking points to settle things down.

The basic principle of health, well-being, and the action of healing is the presumption of prior perfection rather than the motivating problem. We must be established in the presumption that Truth is always already the case, and therefore, the perfect form of any condition is already, priorly, and presently true of it. It is not that "I" am a problem or disease to be cured (or a hopeless sinner to be saved). Rather, "I" am already and priorly one with the Perfect Condition and the perfect Form of all conditions that presently pertain, and "I" am simply operating in order to manifest it (or allow it to manifest itself) in the play of experience.

Developing a culture of operating from commander’s intent demanded a higher level of unit discipline and self-discipline than issuing voluminous, detailed instructions.

You no longer watch TV, it is TV that watches you (live),” or again: “You are no longer listening to Don’t Panic, it is Don’t Panic that is listening to you”—a switch from the panoptic mechanism of surveillance (Discipline and Punish [Surveiller et punir]) to a system of deterrence, in which the distinction between the passive and the active is abolished. There is no longer any imperative of submission to the model, or to the gaze “YOU are the model!” “YOU are the majority!” Such is the watershed of a hyperreal sociality, in which the real is confused with the model, as in the statistical operation, or with the medium. …Such is the last stage of the social relation, ours, which is no longer one of persuasion (the classical age of propaganda, of ideology, of publicity, etc.) but one of deterrence: “YOU are information, you are the social, you are the event, you are involved, you have the word, etc.” An about-face through which it becomes impossible to locate one instance of the model, of power, of the gaze, of the medium itself, because you are always already on the other side.

By using repetition, images, and other strategies - all of which communicate truths in ways that are not cognitively or propositional - marketing forms us into the kind of persons who want to buy beer to have meaningful relationships, or to buy a car to be respected, or buy the latest thing to come along simply to satisfy the desire that has been formed and implanted in us. It is important to appreciate that these disciplinary mechanisms transmit values and truth claims, but not via propositions or cognitive means; rather, the values are transmitted more covertly...This covertness of the operation is also what makes it so powerful: the truths are inscribed in us through the powerful instruments of imagination and ritual.

A good systems thinker, particularly in an organizational setting, is someone who can see four levels operating simultaneously: events, patterns of behavior, systems, and mental models.

Growing children with an inner compass that guides their steps toward kindness and compassion and generosity of spirit is far, far and away superior to training children to operate on automatic pilot.

The operative principle for all is what Danny Hillis calls the Golden Rule of Time: Do for the future what you’re grateful the past did for you. (Or what you wish the past had done for you.) That tells you the right thing to do.

Play is one of our human drives that is the basis of creativity. All of the most creative people, whether they're artists or whether they're scientists, their work is really disciplined play. Play is what we do out of freedom, not necessity.

While a machine greatly aids the operator in such tasks, it also disciplines its operator. As the machine might be considered the extended arms and legs of the worker, the worker might be considered an extension of the machine. All machines, and especially very complicated machines, require operators to place themselves in a provided location and to perform functions mechanically adapted to the functions of the machine. To use the machine for control is to be controlled by the machine.

Too obsessed with day-to-day coverage, too easily blown off track by day-to-day events, they have a tendency to flit from issue to issue, rarely engaging with them fully and rarely joining up their various responses into a considered overall approach.

Every community is exposed to two opposite dangers, ossification through too much discipline and reverence for tradition, on the one hand; on the other hand, dissolution, or subjection to foreign conquest, through the growth of an individualism and personal independence that makes co-operation impossible.

We can decentralize decision-making and gain relative speed over the enemy, however, only if conditions are set to enable subordinate success. Where decisions are decentralized, subordinate-unit-leader discipline must be of a higher level than when decisions are made solely at senior levels. This is due to the need for aligning independent decisions in a concert of actions. The glue aligning these decisions is the commander’s clearly articulated intent, firmly setting the operation’s aim. The other necessary condition is the education and training of the subordinate leaders to ensure they have the skills necessary to take intelligent initiative.

From a very early age Edison became used to doing things for himself, by necessity. His family was poor, and by the age of twelve he had to earn money to help his parents. He sold newspapers on trains, and traveling around his native Michigan for his job, he developed an ardent curiosity about everything he saw. He wanted to know how things worked—machines, gadgets, anything with moving parts. With no schools or teachers in his life, he turned to books, particularly anything he could find on science. He began to conduct his own experiments in the basement of his family home, and he taught himself how to take apart and fix any kind of watch. At the age of fifteen he apprenticed as a telegraph operator, then spent years traveling across the country plying his trade. He had no chance for a formal education, and nobody crossed his path who could serve as a teacher or mentor. And so in lieu of that, in every city he spent time in, he frequented the public library. One book that crossed his path played a decisive role in his life: Michael Faraday’s two-volume Experimental Researches in Electricity. This book became for Edison what The Improvement of the Mind had been for Faraday. It gave him a systematic approach to science and a program for how to educate himself in the field that now obsessed him—electricity. He could follow the experiments laid out by the great Master of the field and absorb as well his philosophical approach to science. For the rest of his life, Faraday would remain his role model. Through books, experiments, and practical experience at various jobs, Edison gave himself a rigorous education that lasted about ten years, up until the time he became an inventor. What made this successful was his relentless desire to learn through whatever crossed his path, as well as his self-discipline. He had developed the habit of overcoming his lack of an organized education by sheer determination and persistence. He worked harder than anyone else. Because he was a consummate outsider and his mind had not been indoctrinated in any school of thought, he brought a fresh perspective to every problem he tackled. He turned his lack of formal direction into an advantage. If you are forced onto this path, you must follow Edison’s example by developing extreme self-reliance. Under these circumstances, you become your own teacher and mentor. You push yourself to learn from every possible source. You read more books than those who have a formal education, developing this into a lifelong habit. As much as possible, you try to apply your knowledge in some form of experiment or practice. You find for yourself second-degree mentors in the form of public figures who can serve as role models. Reading and reflecting on their experiences, you can gain some guidance. You try to make their ideas come to life, internalizing their voice. As someone self-taught, you will maintain a pristine vision, completely distilled through your own experiences—giving you a distinctive power and path to mastery.

People were suddenly subject to the curse, which caused them to perform for identity instead of operating out of their identity. This has led to all sorts of perversions - people working for love instead of from love, for instance, and men and women measuring their relationship with God by their disciplines instead of by their passion.

In order to assimilate the culture of the oppressor and venture into his fold, the colonized subject has to pawn some of his own intellectual possessions. For instance, one of the things he has had to assimilate is the way the colonialist bourgeoisie thinks. This is apparent in the colonized intellectual's inaptitude to engage in dialogue. For he is unable to make himself inessential when confronted with a purpose or idea. On the other hand, when he operates among the people he is constantly awestruck. He is literally disarmed by their good faith and integrity. He is then constantly at risk of becoming a demagogue. He turns into a kind of mimic man who nods his assent to every word by the people, transformed by him into an arbiter of truth. But the fellah, the unemployed and the starving do not lay claim to truth. They do not say they represent the truth because they are the truth in their very being. During this period the intellectual behaves objectively like a vulgar opportunist. His maneuvering, in fact, is still at work. The people would never think of rejecting him or cutting the ground from under his feet. What the people want is for everything to be pooled together. The colonized intellectual's insertion into this human tide will find itself on hold because of his curious obsession with detail. It is not that the people are opposed to analysis. They appreciate clarification, understand the reasoning behind an argument, and like to see where they are going. But at the start of his cohabitation with the people the colonized intellectual gives priority to detail and tends to forget the very purpose of the struggle - the defeat of colonialism. Swept along by the many facets of the struggle, he tends to concentrate on local tasks, undertaken zealously but almost always too pedantically. He does not always see the overall picture. He introduces the notion of disciplines, specialized areas and fields into that awesome mixer and grinder called a people's revolution. Committed to certain frontline issues he tends to lose sight of the unity of the movement and in the event of failure at the local level he succumbs to doubt, even despair. The people, on the other hand, take a global stance from the very start. "Bread and land: how do we go about getting bread and land?" And this stubborn, apparently limited, narrow-minded aspect of the people is finally the most rewarding and effective model.

The literatures of Greece and Rome comprise the longest, most complete and most nearly continuous record we have of what the strange creature known as Homo sapiens has been busy about in virtually every department of spiritual, intellectual and social activity. That record covers nearly twenty-five hundred years in an unbroken stretch of this animated oddity’s operations in poetry, drama, law, agriculture, philosophy, architecture, natural history, philology, rhetoric, astronomy, logic, politics, botany, zoölogy, medicine, geography, theology,—everything, I believe, that lies in the range of human knowledge or speculation. Hence the mind which has attentively canvassed this record is much more than a disciplined mind, it is an experienced mind. It has come, as Emerson says, into a feeling of immense longevity, and it instinctively views contemporary man and his doings in the perspective set by this profound and weighty experience. Our studies were properly called formative, because beyond all others their effect was powerfully maturing. Cicero told the unvarnished truth in saying that those who have no knowledge of what has gone before them must forever remain children; and if one wished to characterise the collective mind of this present period, or indeed of any period,—the use it makes of its powers of observation, reflection, logical inference,—one would best do it by the one word immaturity.

macrocosm applies equally to the microcosm. Every human being is subject to this law. It operates at the physical, mental and intellectual levels. If the physical body has gone through a proper discipline of yoga and exercise it would presently be hale and healthy. And if the body has had no proper physical training, been sensually indulgent it would be pale and sickly. Similarly, the flow of thoughts and emotions towards the positive or negative would determine the nature of the present inner personality. So what you are now is a result of what you have been doing in the past, dating back from this moment. And what you would be in the future would depend upon what you do from this moment. It is an irrefragable law. The above

Maybe you’ve noticed what I’ve noticed, and thought it strange, or dismissed it as youthful foolishness or that you were missing some critical piece of information that would reveal itself with age and wisdom – that is: every single teacher believes feverishly in the importance of the content of their class, and furthermore, believes that their assessment of you in their class is a direct measure of your capacity for future success, while simultaneously not having a clue as to the content of virtually any other discipline in the school. They will boldly state things like, That’s math, I’m an English teacher or That’s literature, I’m a biology teacher, practically admitting out loud that nothing learned in school is important (except, of course, the course they are teaching).

Non-Essentialists apply implicit or unspoken criteria to the decisions they make in both their personal and their professional lives. For example, when deciding what projects to take on at work, a non-Essentialist may operate by the implicit criterion, “If my manager asks me to do it, then I should do it.” Or even more broadly, “If someone asks me to do something, I should try to do it.” Or

The charge that Anarchism is destructive, rather than constructive, and that, therefore, Anarchism is opposed to organization, is one of the many falsehoods spread by our opponents. They confound our present social institutions with organization; hence they fail to understand how we can oppose the former, and yet favor the latter. The fact, however, is that the two are not identical. “The State is commonly regarded as the highest form of organization. But is it in reality a true organization? Is it not rather an arbitrary institution, cunningly imposed upon the masses? “Industry, too, is called an organization; yet nothing is farther from the truth. Industry is the ceaseless piracy of the rich against the poor. “We are asked to believe that the Army is an organization, but a close investigation will show that it is nothing else than a cruel instrument of blind force. “The Public School! The colleges and other institutions of learning, are they not models of organization, offering the people fine opportunities for instruction? Far from it. The school, more than any other institution, is a veritable barrack, where the human mind is drilled and manipulated into submission to various social and moral spooks, and thus fitted to continue our system of exploitation and oppression. “Organization, as WE understand it, however, is a different thing. It is based, primarily, on freedom. It is a natural and voluntary grouping of energies to secure results beneficial to humanity. “It is the harmony of organic growth which produces variety of color and form, the complete whole we admire in the flower. Analogously will the organized activity of free human beings, imbued with the spirit of solidarity, result in the perfection of social harmony, which we call Anarchism. In fact, Anarchism alone makes non-authoritarian organization of common interests possible, since it abolishes the existing antagonism between individuals and classes. “Under present conditions the antagonism of economic and social interests results in relentless war among the social units, and creates an insurmountable obstacle in the way of a co-operative commonwealth. “There is a mistaken notion that organization does not foster individual freedom; that, on the contrary, it means the decay of individuality. In reality, however, the true function of organization is to aid the development and growth of personality. “Just as the animal cells, by mutual co-operation, express their latent powers in formation of the complete organism, so does the individual, by co-operative effort with other individuals, attain his highest form of development. “An organization, in the true sense, cannot result from the combination of mere nonentities. It must be composed of self-conscious, intelligent individualities. Indeed, the total of the possibilities and activities of an organization is represented in the expression of individual energies. “It therefore logically follows that the greater the number of strong, self-conscious personalities in an organization, the less danger of stagnation, and the more intense its life element. “Anarchism asserts the possibility of an organization without discipline, fear, or punishment, and without the pressure of poverty: a new social organism which will make an end to the terrible struggle for the means of existence,—the savage struggle which undermines the finest qualities in man, and ever widens the social abyss. In short, Anarchism strives towards a social organization which will establish well-being for all. “The germ of such an organization can be found in that form of trades unionism which has done away with centralization, bureaucracy, and discipline, and which favors independent and direct action on the part of its members.

Architecture is a fuzzy amalgamation of ancient knowledge and contemporary practice, an awkward way to look at the world and an inadequate medium to operate on it. Any architectural project takes five years; no single enterprise—ambition, intention, need—remains unchanged in the contemporary maelstrom. Architecture is too slow. Yes, the word "architecture" is still pronounced with certain reverence (outside the profession). It embodies the lingering hope—or the vague memory of a hope—that shape, form, coherence could be imposed on the violent surf of information that washes over us daily. Maybe, architecture doesn't have to be stupid after all. Liberated from the obligation to construct, it can become a way of thinking about anything—a discipline that represents relationships, proportions, connections, effects, the diagram of everything.

An Organizing System is an abstract characterization of how some collection of resources is described and arranged to enable human or computational agents to interact with the resources. The Organizing System is an architectural and conceptual view that is distinct from the physical arrangement of resources that might embody it, and also distinct from the person, enterprise, or institution that implements and operates it.

There is a difference between losing and being beaten. Being beaten means they are better than you. They are faster, stronger, and more talented.” To Larry, losing means something else. It means you lost focus. It means you didn’t concentrate on what was essential. It is all based on a simple but powerful idea: to operate at your highest level of contribution requires that you deliberately tune in to what is important in the here and now.

...Rusche and Kirchheimer relate the different systems of punishment with the systems of production within which they operate: thus, in a slave economy, punitive mechanisms serve to provide an additional labour force -- and to constitute a body of 'civil' slaves in addition to those provided by war or trading; with feudalism, at a time when money and production were still at an early stage of development, we find a sudden increase in corporal punishments -- the body being in most cases the only property accessible; the penitentiary (the Hopital General, the Spinhuis or the Rasphuis), forced labour and the prison factory appear with the development of the mercantile economy. But the industrial system requires a free market in labour and, in the nineteenth century, the role of forced labour in the mechanisms of punishment diminishes accordingly and 'corrective' detention takes its place.

When you operate from the assumption that more or better analysis will create consistency, you will be driven to gather as many market variables as possible into your arsenal of trading tools. But what happens then? You are still disappointed and betrayed by the markets, time and again, because of something you didn’t see or give enough consideration to. It will feel like you can’t trust the markets; but the reality is, you can’t trust yourself.

despite professing a deep distrust of traditional institutions of authority such as governments – conspiracy theories actually reveal an extraordinary faith in the organizational aptitude and institutional discipline of such bodies. Consider the scheming, forward planning, and perpetual fidelity to an agenda that would be required for governments and/or military operations to prosecute an effective conspiracy. Surely the effort involved in a four-and- a-half-decade intergovernmental ruse required to fake the Apollo 11 moon landing would dwarf the cost and organization of a moon landing itself. The conspiracy would be, in many ways, a grander accomplishment than the space exploration it purportedly fabricates. (Then again, perhaps the conspiracist counter is that the substantial sums once diverted to NASA are now being allocated to government programs designed to fake all levels of space exploration...)

The new type of capitalists - the industrial leader - develops new talents with his new function in economic life and, above all, a new discipline and evaluation of labour. He allows commercial interests to recede to a certain extent and concentrates on the internal organization of his factory. The principle of expediency, methodical planning and calculability, which had become very important in the economy in the leading countries since the fifteenth century, now becomes all-powerful. The employer disciplines himself just as ruthless as he does his workmen and employees, and becomes just as much the slave of his concern as his staff. The raising of labour to the level of the ethical force, its glorification and adoration, is fundamentally nothing but the ideological transfiguration of the striving for success and profit and an attempt to stimulate even those elements who share least in the fruits of their labour into enthusiastic co-operation. The idea of freedom is part of the same ideology.

But it seems to have eluded all these philosophers in what way each of us is truly two fold and composite. For that other two fold nature of ours they have not discerned, but merely the more obvious one, the blend of soul and body. But that there is some element of composition, some two fold nature and dissimilarity of the very soul within itself, since the irrational, as though it were another substance, is mingled and joined with reason by some compulsion of Nature — E this, it is likely, was not unknown even to Pythagoras, if we may judge by the man’s enthusiasm for the study of music, which he introduced to enchant and assuage the soul, perceiving that the soul has not every part of itself in subjection to discipline and study, and that not every part can be changed from vice by reason, but that the several parts have need of some other kind of persuasion to co operate with them, to mould them, and to tame them, if they are not to be utterly intractable and obstinate to the teaching of philosophy.

In that way Trumpists were similar to Islamic fundamentalists, who wage battle to create Islamic states where government operates on the basis of strict religious dogma. In this scheme, McCarthy and others could be considered mullahs who would handle day-to-day affairs and discipline those who committed relatively minor transgressions against the state and Islamic orthodoxy. Trump could be considered the equivalent of the chief ayatollah or supreme leader, who would inspire and rule on the biggest issues.

Suggested outline of a strategy document Once you have devised the strategy, you’ll need to explain it to the organisation by writing a strategy document. Below are the key elements it should contain: Where the organisation has come from The successes it has achieved thus far The changing environment and context in which it operates The vision for the future The unique role that the organisation plays The specific strategies that will get it there The timelines The challenges How you’ll measure success The role the organisation’s people play The role of the support functions

Social cohesion is a necessity, and mankind has never yet succeeded in enforcing cohesion by merely rational arguments. Every community is exposed to two opposite dangers: ossification through too much discipline and reverence for tradition, on the one hand; on the other hand, dissolution, or subjection to foreign conquest, through the growth of an individualism and personal independence that makes co-operation impossible. In general, important civilizations start with a rigid and superstitious system, gradually relaxed, and leading, at a certain stage, to a period of brilliant genius, while the good of the old tradition remains and the evil inherent in its dissolution has not yet developed. But as the evil unfolds, it leads to anarchy, thence, inevitably, to a new tyranny, producing a new synthesis secured by a new system of dogma. The doctrine of liberalism is an attempt to escape from this endless oscillation. The essence of liberalism is an attempt to secure a social order not based on irrational dogma, and insuring stability without involving more restraints than are necessary for the preservation of the community. Whether this attempt can succeed only the future can determine.

She had, in truth, discovered, underneath the crust of uncouthness and meagre articulation which was due to their Troglodytean existence, that her unwelcomed daughters had natures that were unselfish almost to sublimity. The harsh discipline accorded to their young lives before their mother's wrongs had been righted, had operated less to crush them than to lift them above all personal ambition. They considered the world and its contents in a purely objective way, and their own lot seemed only to affect them as that of certain human beings among the rest, whose troubles they knew rather than suffered.

lack, or loutish and crass kollective is a program dedicated to the proposition that vulgarity and bad taste are an inalienable right. the lackies, as they are sometimes called, meet if they feel like it at program headquarters, which is known as La Gaucherie. La Gaucherie is densely furnished with seven thousand always-in-operation console color televisions, nine hundred constantly blaring quadrophonic stereos, shag rugs in six hundred and seventy-eight decorator colors, and am eclectic mix of Mediterranean-style dining room sets, fun sofas, interesting wall hangings, and modular seating systems. These members not otherwise occupied practicing the electric guitar or writing articles for Playgirl sit around in unduly comfortable positions expressing their honest feelings and opinions in loud tones of voice. Male lackies are encouraged to leave unbuttoned the first five buttons of their shirts unless they have unusually pale skin and hairy chests, in which case they are required to do so. Female members are encouraged to encourage them. Both sexes participate in a form of meditation that consists of breathing deeply of musk oil while wearing synthetic fabrics. The eventual goal of this discipline is to reach the state of mind known as Los Angeles.

The problem in both cases can be attributed to poor connections between the greenfield and the mainstream. Indeed, when people operate in silos, companies may miss innovation opportunities altogether. Game-changing innovations often cut across established channels or combine elements of existing capacity in new ways. CBS was once the world’s largest broadcaster and owned the world’s largest record company, yet it failed to invent music video, losing this opportunity to MTV. In the late 1990s, Gillette had a toothbrush unit (Oral B), an appliance unit (Braun), and a battery unit (Duracell), but lagged in introducing a battery-powered toothbrush.

Developing a culture of operating from commander’s intent demanded a higher level of unit discipline and self-discipline than issuing voluminous, detailed instructions. In drafting my intent, I learned to provide only what is necessary to achieve a clearly defined end state: tell your team the purpose of the operation, giving no more than the essential details of how you intend to achieve the mission, and then clearly state your goal or end state, one that enables what you intend to do next. Leave the “how” to your subordinates, who must be trained and rewarded for exercising initiative, taking advantage of opportunities and problems as they arise.

The larger Europe grows, the more diverse must be the forms of co-operation it requires. Instead of a centralised bureaucracy, the model should be a market — not only a market of individuals and companies, but also a market in which the players are governments. Thus governments would compete with each other for foreign investments, top management and high earners through lower taxes and less regulation. Such a market would impose a fiscal discipline on governments because they would not want to drive away expertise and business. It would also help to establish which fiscal and regulatory policies produced the best overall economic results. No wonder socialists don't like it.

Two separate and distinct forces were operating in Los Angeles. One was a hardened criminal element incapable of restraint by appeals to reason or discipline. This was a small number in contrast to the large number involved. The larger group of participants were not criminal elements. I was certain that the majority of the more than four thousand persons arrested in Los Angeles were being arrested for the first time. They were the disorganized, the frustrated, and the oppressed. Their looting was a form of social protest. Forgotten by society, taunted by the affluence around them, but effectively barred from its reach, they were acting out hostilities as a method of relief and to focus attention.

While formally or structurally speaking, there are mechanisms of discipline operative in both the convent and the prison, in both the factory and the monastery, more specifically these disciplines and practices are aimed at very different ends. And here we must make an important distinction: we can distinguish good discipline from bad discipline by its telos, its goal or end. So the difference between the disciplines that form us into disciples of Christ and the disciplines of contemporary culture that produce consumers is precisely the goal they are aiming at. Discipline and formation are good insofar as they are directed toward the end, or telos, that is proper to human beings: to glorify God and enjoy him forever.

The language of caste may well seem foreign or unfamiliar to some. Public discussions about racial caste in America are relatively rare. We avoid talking about caste in our society because we are ashamed of our racial history. We also avoid talking about race. We even avoid talking about class. Conversations about class are resisted in part because there is a tendency to imagine that one's class reflects upon one's character. What is key to America's understanding of class is the persistent belief - despite all evidence to the contrary - that anyone, with the proper discipline and drive, can move from a lower class to a higher class. We recognize that mobility may be difficult, but the key to our collective self-image is the assumption that mobility is always possible, so failure to move up reflects on one's character. By extension, the failure of a race or ethnic group to move up reflects very poorly on the group as a whole. What is completely missed in the rare public debates today about the plight of African Americans is that a huge percentage of them are not free to move up at all. It is not just that they lack opportunity, attend poor schools, or are plagued by poverty. They are barred by law from doing so. And the major institutions with which they come into contact are designed to prevent their mobility. To put the matter starkly: The current system of control permanently locks a huge percentage of the African American community out of the mainstream society and economy. The system operates through our criminal justice institutions, but it functions more like a caste system than a system of crime control. Viewed from this perspective, the so-called underclass is better understood as an undercaste - a lower caste of individuals who are permanently barred by law and custom from mainstream society. Although this new system of racialized social control purports to be colorblind, it creates and maintains racial hierarchy much as earlier systems of control did. Like Jim Crow (and slavery), mass incarceration operates as a tightly networked system of laws, policies, customs, and institutions that operate collectively to ensure the subordinate status of a group defined largely by race.

With one final flip the quarter flew high into the air and came down on the mattress with a light bounce. It jumped several inches off the bed, high enough for the instructor to catch it in his hand. Swinging around to face me, the instructor looked me in the eye and nodded. He never said a word. Making my bed correctly was not going to be an opportunity for praise. It was expected of me. It was my first task of the day, and doing it right was important. It demonstrated my discipline. It showed my attention to detail, and at the end of the day it would be a reminder that I had done something well, something to be proud of, no matter how small the task. Throughout my life in the Navy, making my bed was the one constant that I could count on every day. As a young SEAL ensign aboard the USS Grayback, a special operation submarine, I was berthed in sick bay, where the beds were stacked four high. The salty old doctor who ran sick bay insisted that I make my rack every morning. He often remarked that if the beds were not made and the room was not clean, how could the sailors expect the best medical care? As I later found out, this sentiment of cleanliness and order applied to every aspect of military life. Thirty years later, the Twin Towers came down in New York City. The Pentagon was struck, and brave Americans died in an airplane over Pennsylvania. At the time of the attacks, I was recuperating in my home from a serious parachute accident. A hospital bed had been wheeled into my government quarters, and I spent most of the day lying on my back, trying to recover. I wanted out of that bed more than anything else. Like every SEAL I longed to be with my fellow warriors in the fight. When I was finally well enough to lift myself unaided from the bed, the first thing I did was pull the sheets up tight, adjust the pillow, and make sure the hospital bed looked presentable to all those who entered my home. It was my way of showing that I had conquered the injury and was moving forward with my life. Within four weeks of 9/11, I was transferred to the White House, where I spent the next two years in the newly formed Office of Combatting Terrorism. By October 2003, I was in Iraq at our makeshift headquarters on the Baghdad airfield. For the first few months we slept on Army cots. Nevertheless, I would wake every morning, roll up my sleeping bag, place the pillow at the head of the cot, and get ready for the day.

A whole problematic then develops: that of an architecture that is no longer built simply to be seen (as with the ostentation of palaces), or to observe the external space (cf. the geometry of fortresses), but to permit an internal, articulated and detailed control – to render visible those who are inside it; in more general terms, an architecture that would operate to transform individuals: to act on those it shelters, to provide a hold on their conduct, to carry the effects of power right to them, to make it possible to know them, to alter them. Stones can make people docile and knowable. The old simple schema of confinement and enclosure — thick walls, a heavy gate that prevents entering or leaving — began to be replaced by the calculation of openings, of filled and empty spaces, passages and transparencies.

Throughout this long development, from 600 B.C. to the present day, philosophers have been divided into those who wished to tighten social bonds and those who wished to relax them. With this difference others have been associated. The disciplinarians have advocated some system of dogma, either old or new, and have therefore been compelled to be, in a greater or less degree, hostile to science, since their dogmas could not be proved empirically. They have almost invariably taught that happiness is not the good, but that “nobility” or “heroism” is to be preferred. They have had a sympathy with the irrational parts of human nature, since they have felt reason to be inimical to social cohesion. The libertarians, on the other hand, with the exception of the extreme anarchists, have tended to be scientific, utilitarian, rationalistic, hostile to violent passion, and enemies of all the more profound forms of religion. This conflict existed in Greece before the rise of what we recognize as philosophy, and is already quite explicit in the earliest Greek thought. In changing forms, it has persisted down to the present day, and no doubt will persist for many ages to come. It is clear that each party to this dispute—as to all that persist through long periods of time—is partly right and partly wrong. Social cohesion is a necessity, and mankind has never yet succeeded in enforcing cohesion by merely rational arguments. Every community is exposed to two opposite dangers: ossification through too much discipline and reverence for tradition, on the one hand; on the other hand, dissolution, or subjection to foreign conquest, through the growth of an individualism and personal independence that makes co-operation impossible.

Although some organizations today may survive and prosper because they have intu- itive geniuses managing them, most are not so fortunate. Most organizations can benefit from strategic management, which is based upon integrating intuition and analysis in decision making. Choosing an intuitive or analytic approach to decision making is not an either–or proposition. Managers at all levels in an organization inject their intuition and judgment into strategic-management analyses. Analytical thinking and intuitive thinking complement each other. Operating from the I’ve-already-made-up-my-mind-don’t-bother-me-with-the-facts mode is not management by intuition; it is management by ignorance. Drucker says, “I believe in intuition only if you discipline it. ‘Hunch’ artists, who make a diagnosis but don’t check it out with the facts, are the ones in medicine who kill people, and in management kill businesses.

Mafiosi, for Franchetti, were entrepreneurs in violence, specialists who had developed what today would be called the most sophisticated business model in the marketplace. Under the leadership of their bosses, mafia bands ‘invested’ violence in various commercial spheres in order to extort protection money and guarantee monopolies. This was what he called the violence industry. As Franchetti wrote, [in the violence industry] the mafia boss . . . acts as capitalist, impresario and manager. He unifies the management of the crimes committed . . . he regulates the way labour and duties are divided out, and controls discipline amongst the workers. (Discipline is indispensable in this as in any other industry if abundant and constant profits are to be obtained.) It is the mafia boss’s job to judge from circumstances whether the acts of violence should be suspended for a while, or multiplied and made fiercer. He has to adapt to market conditions to choose which operations to carry out, which people to exploit, which form of violence to use.

Lovelace defined as an ‘operation’ the control of material and symbolic entities beyond the second-order language of mathematics (like the idea, discussed in chapter 1, of an algorithmic thinking beyond the boundary of computer science). In a visionary way, Lovelace seemed to suggest that mathematics is not the universal theory par excellence but a particular case of the science of operations. Following this insight, she envisioned the capacity of numerical computers qua universal machines to represent and manipulate numerical relations in the most diverse disciplines and generate, among other things, complex musical artefacts: [The Analytical Engine] might act upon other things besides number, were objects found whose mutual fundamental relations could be expressed by those of the abstract science of operations, and which should be also susceptible of adaptations to the action of the operating notation and mechanism of the engine … Supposing, for instance, that the fundamental relations of pitched sounds in the science of harmony and of musical composition were susceptible of such expression and adaptations, the engine might compose elaborate and scientific pieces of music of any degree of complexity or extent.

The story of The Rape of the Lock, sylphs and all, could have been told, though not so effectively, in prose. The Odyssey and the Comedy have something to say that could have been said well, though not equally well, without verse. Most of the qualities Aristotle demands of a tragedy could occur in a prose play. Poetry and prose, however different in language, overlapped, almost coincided, in content. But modern poetry, if it ‘says’ anything at all, if it aspires to ‘mean’ as well as to ‘be’, says what prose could not say in any fashion. To read the old poetry involved learning a slightly different language; to read the new involves the unmaking of your mind, the abandonment of all the logical and narrative connections which you use in reading prose or in conversation. You must achieve a trance-like condition in which images, associations, and sounds operate without these. Thus the common ground between poetry and any other use of words is reduced almost to zero. In that way poetry is now more quintessentially poetical than ever before; ‘purer’ in the negative sense. It not only does (like all good poetry) what prose can’t do: it deliberately refrains from doing anything that prose can do. Unfortunately, but inevitably, this process is accompanied by a steady diminution in the number of its readers. Some have blamed the poets for this, and some the people. I am not sure that there need be any question of blame. The more any instrument is refined and perfected for some particular function, the fewer those who have the skill, or the occasion, to handle it must of course become. Many use ordinary knives and few use surgeons’ scalpels. The scalpel is better for operations, but it is no good for anything else. Poetry confines itself more and more to what only poetry can do; but this turns out to be something which not many people want done. Nor, of course, could they receive it if they did. Modern poetry is too difficult for them. It is idle to complain; poetry so pure as this must be difficult. But neither must the poets complain if they are unread. When the art of reading poetry requires talents hardly less exalted than the art of writing it, readers cannot be much more numerous than poets. The explication of poetry is already well entrenched as a scholastic and academic exercise. The intention to keep it there, to make proficiency in it the indispensable qualification for white-collared jobs, and thus to secure for poets and their explicators a large and permanent (because a conscript) audience, is avowed. It may possibly succeed. Without coming home any more than it now does to the ‘business and bosoms’ of most men, poetry may, in this fashion, reign for a millennium; providing material for the explication which teachers will praise as an incomparable discipline and pupils will accept as a necessary moyen de parvenir. But this is speculation.

In the absence of expert [senior military] advice, we have seen each successive administration fail in the business of strategy - yielding a United States twice as rich as the Soviet Union but much less strong. Only the manner of the failure has changed. In the 1960s, under Robert S. McNamara, we witnessed the wholesale substitution of civilian mathematical analysis for military expertise. The new breed of the "systems analysts" introduced new standards of intellectual discipline and greatly improved bookkeeping methods, but also a trained incapacity to understand the most important aspects of military power, which happens to be nonmeasurable. Because morale is nonmeasurable it was ignored, in large and small ways, with disastrous effects. We have seen how the pursuit of business-type efficiency in the placement of each soldier destroys the cohesion that makes fighting units effective; we may recall how the Pueblo was left virtually disarmed when it encountered the North Koreans (strong armament was judged as not "cost effective" for ships of that kind). Because tactics, the operational art of war, and strategy itself are not reducible to precise numbers, money was allocated to forces and single weapons according to "firepower" scores, computer simulations, and mathematical studies - all of which maximize efficiency - but often at the expense of combat effectiveness. An even greater defect of the McNamara approach to military decisions was its businesslike "linear" logic, which is right for commerce or engineering but almost always fails in the realm of strategy. Because its essence is the clash of antagonistic and outmaneuvering wills, strategy usually proceeds by paradox rather than conventional "linear" logic. That much is clear even from the most shopworn of Latin tags: si vis pacem, para bellum (if you want peace, prepare for war), whose business equivalent would be orders of "if you want sales, add to your purchasing staff," or some other, equally absurd advice. Where paradox rules, straightforward linear logic is self-defeating, sometimes quite literally. Let a general choose the best path for his advance, the shortest and best-roaded, and it then becomes the worst path of all paths, because the enemy will await him there in greatest strength... Linear logic is all very well in commerce and engineering, where there is lively opposition, to be sure, but no open-ended scope for maneuver; a competitor beaten in the marketplace will not bomb our factory instead, and the river duly bridged will not deliberately carve out a new course. But such reactions are merely normal in strategy. Military men are not trained in paradoxical thinking, but they do no have to be. Unlike the business-school expert, who searches for optimal solutions in the abstract and then presents them will all the authority of charts and computer printouts, even the most ordinary military mind can recall the existence of a maneuvering antagonists now and then, and will therefore seek robust solutions rather than "best" solutions - those, in other words, which are not optimal but can remain adequate even when the enemy reacts to outmaneuver the first approach.

One way to distinguish philosophy from other disciplines is to see that the problems posed by philosophy are distinct from those of other disciplines. 카톡【AKR331】텔레【RDH705】위커【SPR705】라인【98K33】 Even until the 18th century, mathematics and physics were perceived as natural philosophy rather than philosophy and independent science. 수면제,무조건 피하지 마라… 복용법 지키면 먹는데 도움이 되는 수면제 졸피뎀 스틸녹스 복용방법 제품정보 소개해드리겠습니다 정품수면제 추천해드릴테니 위 카톡 텔레 라인등으로 추가해서 구입문의주세요 The inherent problems of philosophy can be summed up by the four questions of Manuel Kant as an 18th century philosopher. What do I know ?: The main problem of epistemology. How is the external object recognized? Is the external thing real? Is there a real existence that exists independently of human perception ability? How can human perception respond to reality in "out there"? How is awareness formed? What are the criteria by which one consciousness can be true? And how can we acquire knowledge from true awareness? On the other hand, the problem posed by metaphysics can not be solved by most human recognition methods. Does God exist? Does the beginning and end of the universe exist? Is time and space continuous? 수면제는 불면증 초기에 일주일에 3일 이상 잠을 제대로 못자 피로와 스트레스가 심하다면 불면증이라고 생각하고 수면제를 복용을 고려해봐야한다 What should I do?: Ethics major problems. Is there a difference between right and wrong? If so, how can we prove it? In real situations, how do we apply theoretical ideas to right and wrong? What do I want?: The main problem of art philosophy (aesthetics). What kind of pleasure does art give to humans? What is beauty? Where is the value of a work of art? What is human ?: The main problem of social philosophy. How does man make society? How is the state established and how does it operate?

When I met Dr. Phil Zimbardo, the former president of the American Psychological Association, for lunch, I knew him primarily as the mastermind behind the famous Stanford prison experiment.7 In the summer of 1971, Zimbardo took healthy Stanford students, assigned them roles as either “guards” or “inmates,” and locked them in a makeshift “prison” in the basement of Stanford University. In just days, the “prisoners” began to demonstrate symptoms of depression and extreme stress, while the “guards” began to act cruel and sadistic (the experiment was ended early, for obvious reasons). The point is that simply being treated like prisoners and guards had, over the course of just a few days, created a momentum that caused the subjects to act like prisoners and guards. The Stanford prison experiment is legendary, and much has been written about its many implications. But what I wondered was this: If simply being treated in a certain way conditioned these Stanford students to gradually adopt these negative behaviors, could the same kind of conditioning work for more positive behavior too? Indeed, today Zimbardo is attempting a grand social experiment along those lines called the “Heroic Imagination Project.”8 The logic is to increase the odds of people operating with courage by teaching them the principles of heroism. By encouraging and rewarding heroic acts, Zimbardo believes, we can consciously and deliberately create a system where heroic acts eventually become natural and effortless. We have a choice. We can use our energies to set up a system that makes execution of goodness easy, or we can resign ourselves to a system that actually makes it harder to do what is good. Ward’s Positive Tickets system did the former, and it worked. We can apply the same principle to the choices we face when designing systems in our own lives.

Creating “Correct” Children in the Classroom One of the most popular discipline programs in American schools is called Assertive Discipline. It teaches teachers to inflict the old “obey or suffer” method of control on students. Here you disguise the threat of punishment by calling it a choice the child is making. As in, “You have a choice, you can either finish your homework or miss the outing this weekend.” Then when the child chooses to try to protect his dignity against this form of terrorism, by refusing to do his homework, you tell him he has chosen his logical, natural consequence of being excluded from the outing. Putting it this way helps the parent or teacher mitigate against the bad feelings and guilt that would otherwise arise to tell the adult that they are operating outside the principles of compassionate relating. This insidious method is even worse than outand-out punishing, where you can at least rebel against your punisher. The use of this mind game teaches the child the false, crazy-making belief that they wanted something bad or painful to happen to them. These programs also have the stated intention of getting the child to be angry with himself for making a poor choice. In this smoke and mirrors game, the children are “causing” everything to happen and the teachers are the puppets of the children’s choices. The only ones who are not taking responsibility for their actions are the adults. Another popular coercive strategy is to use “peer pressure” to create compliance. For instance, a teacher tells her class that if anyone misbehaves then they all won’t get their pizza party. What a great way to turn children against each other. All this is done to help (translation: compel) children to behave themselves. But of course they are not behaving themselves: they are being “behaved” by the adults. Well-meaning teachers and parents try to teach children to be motivated (translation: do boring or aversive stuff without questioning why), responsible (translation: thoughtless conformity to the house rules) people. When surveys are conducted in which fourth-graders are asked what being good means, over 90% answer “being quiet.” And when teachers are asked what happens in a successful classroom, the answer is, “the teacher is able to keep the students on task” (translation: in line, doing what they are told). Consulting firms measuring teacher competence consider this a major criterion of teacher effectiveness. In other words if the students are quietly doing what they were told the teacher is evaluated as good. However my understanding of ‘real learning’ with twenty to forty children is that it is quite naturally a bit noisy and messy. Otherwise children are just playing a nice game of school, based on indoctrination and little integrated retained education. Both punishments and rewards foster a preoccupation with a narrow egocentric self-interest that undermines good values. All little Johnny is thinking about is “How much will you give me if I do X? How can I avoid getting punished if I do Y? What do they want me to do and what happens to me if I don’t do it?” Instead we could teach him to ask, “What kind of person do I want to be and what kind of community do I want to help make?” And Mom is thinking “You didn’t do what I wanted, so now I’m going to make something unpleasant happen to you, for your own good to help you fit into our (dominance/submission based) society.” This contributes to a culture of coercion and prevents a community of compassion. And as we are learning on the global level with our war on terrorism, as you use your energy and resources to punish people you run out of energy and resources to protect people. And even if children look well-behaved, they are not behaving themselves They are being behaved by controlling parents and teachers.

The climate for relationships within an innovation group is shaped by the climate outside it. Having a negative instead of a positive culture can cost a company real money. During Seagate Technology’s troubled period in the mid-to-late 1990s, the company, a large manufacturer of disk drives for personal computers, had seven different design centers working on innovation, yet it had the lowest R&D productivity in the industry because the centers competed rather than cooperated. Attempts to bring them together merely led people to advocate for their own groups rather than find common ground. Not only did Seagate’s engineers and managers lack positive norms for group interaction, but they had the opposite in place: People who yelled in executive meetings received “Dog’s Head” awards for the worst conduct. Lack of product and process innovation was reflected in loss of market share, disgruntled customers, and declining sales. Seagate, with its dwindling PC sales and fading customer base, was threatening to become a commodity producer in a changing technology environment. Under a new CEO and COO, Steve Luczo and Bill Watkins, who operated as partners, Seagate developed new norms for how people should treat one another, starting with the executive group. Their raised consciousness led to a systemic process for forming and running “core teams” (cross-functional innovation groups), and Seagate employees were trained in common methodologies for team building, both in conventional training programs and through participation in difficult outdoor activities in New Zealand and other remote locations. To lead core teams, Seagate promoted people who were known for strong relationship skills above others with greater technical skills. Unlike the antagonistic committees convened during the years of decline, the core teams created dramatic process and product innovations that brought the company back to market leadership. The new Seagate was able to create innovations embedded in a wide range of new electronic devices, such as iPods and cell phones.

Traveling Across India’s Best Highway Infrastructure The traveler sets off early, immediately noticing the wide lanes, smooth asphalt, and clear signage of India’s Best Highway Infrastructure. Modernroadmakers has applied advanced engineering techniques to ensure safety, durability, and comfort for long-distance drivers. As the traveler navigates straight stretches and gentle curves, #modernroadmakers meticulous attention to detail becomes evident through vibration-free surfaces, consistent lane width, and smooth gradients. Each kilometer provides a reliable and predictable driving experience, reducing fatigue and making the journey enjoyable. Midway, toll plazas and service areas operate seamlessly, reflecting the practical advantages of India’s Best Highway Infrastructure. Emergency lanes, strategically positioned rest zones, and service areas allow uninterrupted traffic flow. Modernroadmakers has incorporated smart planning and traffic management to minimize congestion. The traveler notices that #agraetawahtollroad features, including well-marked signage and accessible rest facilities, enhance predictability and comfort, creating a safe, stress-free travel experience over long distances. Further along, controlled access points, reflective markers, and wide medians reinforce India’s Best Highway Infrastructure. Smooth merging lanes, visible emergency exits, and clearly marked signage support safe driving. Modernroadmakers has designed every feature with efficiency and driver confidence in mind. As the traveler continues, #india'sbesthighwayinfrastructure becomes evident in the orderly traffic patterns, consistent lane markings, and disciplined road behavior. Each kilometer reflects careful planning and thoughtful engineering. As the journey nears completion, the traveler reflects on how highways like this transform long-distance travel in India. India’s Best Highway Infrastructure, developed by Modernroadmakers, connects cities efficiently, supports commerce, and elevates mobility. Long-distance journeys are now predictable, safe, and comfortable, demonstrating that modern highway design sets new benchmarks for road quality, reliability, and driver satisfaction nationwide.

Why, he asked, do all of our policing efforts have to be so reactive, so negative, and so after the fact? What if, instead of just focusing on catching criminals—and serving up ever harsher punishments—after they committed the crime, the police devoted significant resources and effort to eliminating criminal behavior before it happens? To quote Tony Blair, what if they could be tough on crime but also tough on the causes of crime?3 Out of these questions came the novel idea for Positive Tickets, a program whereby police, instead of focusing on catching young people perpetrating crimes, would focus on catching youth doing something good—something as simple as throwing litter away in a bin rather than on the ground, wearing a helmet while riding their bike, skateboarding in the designated area, or getting to school on time—and would give them a ticket for positive behavior. The ticket, of course, wouldn’t carry a fine like a parking ticket but instead would be redeemable for some kind of small reward, like free entry to the movies or to an event at a local youth center—wholesome activities that also had the bonus of keeping the young people off the streets and out of trouble. So how well did Richmond’s unconventional effort to reimagine policing work? Amazingly well, as it turned out. It took some time, but they invested in the approach as a long-term strategy, and after a decade the Positive Tickets system had reduced recidivism from 60 percent to 8 percent. You might not think of a police department as a place where you would expect to see Essentialism at work, but in fact Ward’s system of Positive Tickets is a lesson in the practice of effortless execution. The way of the Nonessentialist is to go big on everything: to try to do it all, have it all, fit it all in. The Nonessentialist operates under the false logic that the more he strives, the more he will achieve, but the reality is, the more we reach for the stars, the harder it is to get ourselves off the ground. The way of the Essentialist is different. Instead of trying to accomplish it all—and all at once—and flaring out, the Essentialist starts small and celebrates progress. Instead of going for the big, flashy wins that don’t really matter, the Essentialist pursues small and simple wins in areas that are essential.

First, I am thrilled that paramedics are finally getting the respect they deserve for being the professionals they can be. The scope of practice is expanding, and patient care modalities are improving, seemingly by the minute. Patient outcomes are also improving as a result, and EMS is passing through puberty and forging into adulthood. On the other hand, autonomy in the hands of the “lesser-motivated,” can be a very dangerous thing. You know as well as I do that there are still plenty of providers who operate from a subjective, complacent, and downright lazy place. Combined with the ever-expanding autonomy, that provider just became more dangerous than he or she ever has been – to the patients and to you. Autonomy in patient care places more pressure for excellence on the provider charged with delivering it, and also on the partner and crew members on scene. Since the base hospital is not involved like it once was, they are likewise less responsible for the errors and omissions of the medics on the scene. Now more than ever, crew members are being held to answer for the mistakes and follies of their coworkers; now more than ever, EMS providers are working without a net. What’s next? I predict (and hope) emergency medical Darwinism is going to force some painful and necessary changes. First, increasing autonomy is going to result in the better and best providing superior patient care. More personal ownership of the results is going to manifest in outcomes such as increased cardiac arrest survival rates, faster and more complete stroke recovery, and significantly better outcomes for STEMI patients, all leading to the brass ring: EMS as a profession, not just a job. On the flip side of that coin, you will see consequences for the not-so-good and completely awful providers. There will be higher instances of licensure action, internal discipline, and wash-out. Unfortunately, all those things will stem from generally preventable negative patient outcomes. The danger for the better provider will be in the penumbra; the murky, gray area of time when providers are self-categorizing. Specifically, the better provider who is aware of the dangerously poor provider but does nothing to fix or flush him or her, is almost certain to be caught up in a bad situation caused by sloppy, complacent, or ultimately negligent patient care that should have been corrected or stopped. The answer is as simple as it is difficult. If you are reading this, it is more likely because you are one of the better, more committed, more professional providers. This transition is up to you. You must dig deep and find the strength necessary to face the issue and force the change; you have to demand more from yourself and from those around you. You must have the willingness to help those providers who want it – and respond to those who need it, but don’t want it – with tough love by showing them the door. In the end, EMS will only ever be as good as you make it. If you lay silent through its evolution, you forfeit the right to complain when it crumbles around you.

The freedom is great. All of us seem to naturally want it, strive for it, even crave it. But that doesn’t mean that we have the appropriate psychological resources to operate effectively in an environment that has few, if any, boundaries and where the potential to do enormous damage to ourselves exists. Almost everyone needs to make some mental adjustments, regardless of their educational background, intelligence or how successful they’ve been in other endeavors.

Another distressing aspect of disciplining young children is that somehow you are always left with the flat end of the dialogue – a straight man forever. It’s not just that you feel idiotic. The real menace in dealing with a five-year-old is that in no time at all you begin to sound like a five-year-old. Let’s say you hear a loud, horrifying crash from the bedroom, so you shout up: “In heaven’s name, what was that?” “What?” “That awful noise.” “What noise?” “You didn’t hear that noise?” “No. Did you?” “Of course I did – I just told you.” “What did it sound like?” “Never mind what it sounded like. Just stop it.” “Stop what?” “Whatever you’re doing.” “I’m not doing anything.” “Stop it anyway.” “I’m brushing my teeth. Shall I stop that?” Obviously this way madness lies. Personally, I knew I had to win this battle of dialectics or seek psychiatric care. I don’t promise that my solution will work equally well in all cases, but it does do nicely around here. Nowadays when I hear that crash I merely call up, clearly and firmly, “Hey you, pick up your pants.” I am, of course, operating on the absolute certainty that whoever it is will have at least one pair of pants on the floor. And the mere motion of picking them up will distract him, temporarily at least, from whatever mayhem he was involved in. As far as that crash is concerned, I never really wanted to know what it was. I just wanted it to stop.

Unless opinions favorable to democracy and to aristocracy, to property and to equality, to co-operation and to competition, to luxury and to abstinence, to sociality and individuality, to liberty and discipline, and all the other standing antagonisms of practical life, are expressed with equal freedom, and enforced and defended with equal talent and energy, there is no chance of both elements obtaining their due; one scale is sure to go up and the other down.

Operational art is what military staffs do to support tactics and strategy.

Prior to the advent of military staffs, armies and navies made military decisions via councils of war, in which the commander would assemble his major subordinates, solicit and pitch courses of action, and seek a consensus on which one to pursue. Napoleon eschewed such meetings once he had enough rank to forego them, calling them "a cowardly proceeding" intended more to shift blame than to determine an effective plan.

General staff officer candidates were chosen from the regular army's officer corps to take a rigorous examination. If they passed, they were then sent to the academy system for years of educational studies. If they passed that, they were then full general-staff officers and assigned and administered not by the regular army, but by the general staff itself.

Information warfare consists of everything a military force does to accurately sense and make sense of its interactions with its environment and enemy forces, preserve its ability to do so, and prevent the enemy from doing the same.

Intelligence is not just information--it is information that has been acquired, processed, and analyzed based on its relevance for the commander, the staff, or the mission.

At the height of the Thirty Years' War (1618-48), France found itself bankrupt, unable to rely on mercenaries and proxy forces, and in possession of a corrupt and moribund army. The government solved this problem through the creation of a modern civil service to administer the army, organize and regulate it, and better support it through regular management and logistics. The result, by the end of the seventeenth century, was the most powerful, professional, and advanced military in Europe.

No military organization can exist without bureaucracy, as distasteful as it may be, and no professional organization should tolerate inefficient administration of bureaucratic requirements. As mentioned above, such problems deplete morale and are a true risk to the operational effectiveness of a command.

The subconscious mind is the universal conductor which the operator modifies with his thoughts and feelings. Visible states are either the vibratory effects of subconscious vibrations within you or they are the vibratory causes of corresponding vibrations within you. A disciplined man never permits them to be causes unless they awaken in him desirable states of consciousness. With a knowledge of the law of reversibility, the disciplined man transforms his world by imagining and feeling only what is lovely and of good report.

As Lean Startups grow, they can use adaptive techniques to develop more complex processes without giving up their core advantage: speed through the Build-Measure-Learn feedback loop. In fact, one of the primary benefits of using techniques that are derived from lean manufacturing is that Lean Startups, when they grow up, are well positioned to develop operational excellence based on lean principles. They already know how to operate with discipline, develop processes that are tailor-made to their situation, and use lean techniques such as the Five Whys and small batches. As a successful startup makes the transition to an established company, it will be well poised to develop the kind of culture of disciplined execution that characterizes the world’s best firms, such as Toyota

This enemy seems to be on many counts a projection of the self: both the ideal and the unacceptable aspects of the self are attributed to him. A fundamental paradox of the paranoid style is the imitation of the enemy. The enemy, for example, may be the cosmopolitan intellectual, but the paranoid will outdo him in the apparatus of scholarship, even of pedantry. Senator McCarthy, with his heavily documented tracts and his show of information, Mr. Welch with his accumulations of irresistible evidence, John Robison with his laborious study of documents in a language he but poorly used, the anti-Masons with their endlessly painstaking discussions of Masonic ritual—all these offer a kind of implicit compliment to their opponents. Secret organizations set up to combat secret organizations give the same flattery. The Ku Klux Klan imitated Catholicism to the point of donning priestly vestments, developing an elaborate ritual and an equally elaborate hierarchy. The John Birch Society emulates Communist cells and quasi-secret operation through “front” groups, and preaches a ruthless prosecution of the ideological war along lines very similar to those it finds in the Communist enemy. Spokesmen of the various Christian anti-Communist “crusades” openly express their admiration for the dedication, discipline, and strategic ingenuity the Communist cause calls forth.

At the very top of its hierarchy, I.S.I. was a black-and-white organization, fully subject to discipline and accountability, Mullen told colleagues. In the middle the organization started to go gray, fading into heavily compartmented operations that drew upon mid-level officers, civilians, contractors, and retirees. Then there were retired I.S.I. director-generals or senior brigadiers with their own followings among militants.

In other words, every item in the proposed budget must be justified from scratch. While this takes more effort it has many advantages: it efficiently allocates resources on the basis of needs rather than history, it detects exaggerated budget requests, it draws attention to obsolete operations, and it encourages people to be clearer in their purpose and how their expenses align to that project

Scientists, operating in the various disciplines, are encapsulated in their private universe, and it is difficult to get word from one cocoon to the other.

The oscillation of 'in and out', 'rushing to and from', 'holding on and breaking away' is naturally profoundly disturbing and disruptive of all continuity in living, and at some point the anxiety aroused becomes so great that it cannot be sustained. It is then that a complete retreat from object relations is embarked on, and the person becomes overtly schizoid, emotionally inaccessible, cut off. This state of emotional apathy, of not suffering any feeling, excitement or enthusiasm, not experiencing either affection or anger, can be very successfully masked. If feeling is repressed, it is often possible to build up a kind of mechanized, robot personality. The ego that operates consciously becomes more a system than a person, a trained and disciplined instrument for 'doing the right and necessary thing' without any real feeling entering in.

Under a credal order, there can be no struggle between self and authority. Where there is not this supreme confidence in authority--or, what amounts to the same thing, where there is no confidence in a supreme authority--the individual will lack confidence in himself. Without such supreme confidence, the individual might drop out and not take the risk of death in battle [...] Self-confidence is inseparable from submission to the credal order, and through that order, to the supreme authority expressed in that order [...] The conformity of action in mass organization is anti-credal. Deep individuality cannot exist except in relation to the highest authority. No inner discipline can operate without a charismatic institution, nor can such an institution survive without that supreme authority from a relation to which self-confidence derives. Without an authority deeply installed, there is no foundation for individuality. Self-confidence thus expresses submission to supreme authority [...] Released from the constraints of charismatic authority, Western culture can engage freely in its own destruction.

Womanism emerged as black women’s intellectual and interpretive response to racism and classism in feminism and its articulation and in response to sexism in black liberationist thought. Womanism includes the radical egalitarianism of feminism, the emancipatory ethic and reverence for black physical and cultural aesthetics of the black liberation movement, and the transformational trajectories of both movements; it is operative in religious and nonreligious literary disciplines.

Pervez Musharraf had a formidable ego. He was a Pakistani nationalist but not especially pious. There was no suggestion that he had undergone a religious recommitment like General Mahmud’s. Indeed, there was little evidence that Musharraf sought a unity of the “tactical and moral” in his life; he seemed above all to be a tactician. He had been educated in Catholic schools in Karachi and spent much of his boyhood in secular Turkey. Musharraf had faced expulsion from the army as a young officer because of discipline infractions. He salvaged his career in the Special Services Group, or S.S.G., as a commando. He won a gallantry award during the 1971 war for operating behind Indian lines. As he rose to become a four-star general and lead the army as chief of staff, he did not take advice easily.

The discipline of control theory is attributed to physicist James Maxwell and his work regulating the velocity of windmills in the nineteenth century.† Control theory addresses a broad variety of situations where no static plan can achieve the desired goal. These are circumstances where, no matter how good the plan is, enough changes occur, both internal to the system and in the environment in which it is operating, that it is unworkable.

The discipline of control theory is attributed to physicist James Maxwell and his work regulating the velocity of windmills in the nineteenth century.† Control theory addresses a broad variety of situations where no static plan can achieve the desired goal. These are circumstances where, no matter how good the plan is, enough changes occur, both internal to the system and in the environment in which it is operating, that it is unworkable. Instead, feedback mechanisms are needed to achieve the intended outcomes. These mechanisms assess what is actually going on (versus what the plan predicted) and how that departs from what was expected. This generates a signal that triggers and informs corrective actions to re-steer the situation

When exercised consistently, willpower and self-discipline will improve, and you will experience lasting results. All skills operate under the same principle—the more you practice, the better at it you will become.

The more time you spend operating with a positive mindset, the more you will become comfortable with it.

If you have leaders with the right behavior, a culture that rewards execution, and a consistent system for getting the right people in the right jobs, the foundation is in place for operating and managing each of the core processes effectively.

people to get drunk. So he banned alcohol completely from the events, and, of course, they were never quite the same after that.” They did get a little wild for me, I guess. But if nothing else, our meetings generated a lot of talk about us back on Wall Street—not all of it good, I’m sure—but the ones who paid attention understood that we were serious operators who were in it for the long haul, that we had a disciplined financial philosophy, and that we had growth on our minds.

I have sometimes been asked at this point: What went on in the minds of those Americans, all highly educated men, that made it possible for them to betray their country? Did none of them suffer a crisis of conscience? The questions presupposes that whoever asks this has still failed to grasp that Communists mean exactly what they have been saying for a hundred years: they regard any government that is no Communist, including their own, merely as the political machine of a class whose power they have organized expressly to overthrow by all means, including violence. Therefore, ultimately the problem of espionage never presents itself to them as a problem of conscience, but as a problem of operations. Making due allowance for the differences of intelligence, energy, background and political development among individual men involved, and bearing in mind that two of them (White and Wadleigh) were not Communists, but fellow travelers, the answer to the questions must still be: no problem of conscience was then involved. For the Communists, the problem of conscience had been settled long before, at the moment when they accepted the program and discipline of the Communist Party. And of the fellow travelers who co-operate to the point of espionage, it must be observed that in effect they have become Communists, whatever fictive differences they may maintain. Faced with the opportunity of espionage, a Communist, though he may hesitate momentarily, will always, exactly to the degree that he is a Communist, engage in espionage. The act will not appear to him in terms of betrayal at all. It will, on the contrary, appear to him as a moral act, the more deserving the more it involves him in personal risk, committed in the name of a faith (Communism) on which, he believes, hinges the hope and future of mankind, and against a system (capitalism) which he believes to be historically bankrupt. At that point, conscience to the Communist, and conscience to the non-Communist mean two things as opposed as the two sides of a battlefield. The failure to understand that fact is part of the total failure of the West to grasp the nature of its enemy, what he wants, what he means to do and how he will go about doing it. It is part of the failure of the West to understand that it is at grips with an enemy having no moral viewpoint in common with itself, that two irreconcilable moralities, proceeding from two irreconcilable readings of man's fate and future are involved, and hence, their conflict is irrepressible. The question of conscience can arise only when, for one reason or another, a Communist questions his faith, as I was about to do, or as later on, in different ways Wadleigh and Keith would do. Then it rises terribly indeed.

Agility is the ability to move and adjust quickly and easily. It springs from trained and disciplined forces. Agility requires that subordinates act to achieve the commander’s intent and fight through any obstacle to accomplish the mission. (Emphasis in the original) Operational agility stems from the capability to deploy and employ forces across the range of Army operations. Army forces and commanders shift among offensive, defensive, stability, and support operations as circumstances and missions require. This capability is not merely physical; it requires conceptual sophistication and intellectual flexibility. Tactical agility is the ability of a friendly force to react faster than the enemy. It is essential to seizing, retaining, and exploiting the initiative. Agility is mental and physical. Agile commanders quickly comprehend unfamiliar situations, creatively apply doctrine, and make timely decisions.

It would seem that my hypothesis on linguistic intelligence being paraded as “brightness” went viral. In my country , a number of persons who have mastered the English language have discredited my intellect on the basis of grammar and linguistics. My thesis did underscore that true intellects can create new disciplines, theories and “synthesize” fundamental truths and concepts. True intellects have high social, emotional and intelligent quotients. They operate at a higher cognitive order because they are able to underpin foundational knowledge along with comprehension and thus develop complex ways of thinking. They have higher cognitive skills and functioning. A true intellect can move their audience in any language be it patois or English because their usage of words and delivery always resonates with the listener and reader. Their output makes you think, wonder, say … wow, I’ve never looked at it that way before. It doesn’t involve gloating or conceit. Pure complex yet revolutionized reasoning and speaking.

In the Forgotten Books of Eden, an apocryphal book allegedly translated from ancient Egyptian in the nineteenth century, we are told that Satan and his hosts were fallen angels who populated the earth before Adam was brought into being, and Satan used lights, fire, and water in his efforts to rid the planet of this troublesome creature. He even disguised himself as an angel from time to time and appeared as a beautiful young woman in his efforts to lead Adam to his doom. UFO-type lights were one of the Devil’s devices described in the Forgotten Books of Eden. Subtle variations on this same theme can be found in the Bible and in the numerous scriptures of the Oriental cultures. Religious man has always been so enthralled with the main (and probably allegorical) story line that the hidden point has been missed. That point is that the earth was occupied before man arrived or was created. The original occupants or forces were paraphysical and possessed the power of transmogrification. Man was the interloper, and the earth’s original occupants or owners were not very happy over the intrusion. The inevitable conflict arose between physical man and the paraphysical owners of the planet. Man accepted the interpretation that this conflict raged between his creator and the Devil. The religious viewpoint has always been that the Devil has been attacking man (trying to get rid of him) by foisting disasters, wars, and sundry evils upon him. There is historical and modern proof that this may be so. A major, but little-explored, aspect of the UFO phenomenon is therefore theological and philosophical rather than purely scientific. The UFO problem can never be untangled by physicists and scientists unless they are men who have also been schooled in liberal arts, theology, and philosophy. Unfortunately, most scientific disciplines are so demanding that their practitioners have little time or inclination to study complicated subjects outside their own immediate fields of interest. Satan and his demons are part of the folklore of all races, no matter how isolated they have been from one another. The Indians of North America have many legends and stories about a devil-like entity who appeared as a man and was known as the trickster because he pulled off so many vile stunts. Tribes in Africa, South America, and the remote Pacific islands have similar stories.

The same question applies to the problems of child-rearing. How can we successfully remove the child from his inflated state and give him a realistic and responsible notion of his relation to the world, while at the same time maintaining that living link with the archetypal psyche which is needed in order to make his personality strong and resilient? The problem is to maintain the integrity of the ego-Self axis while dissolving the ego's identification with the Self. On this question rest all the disputes of permissiveness versus discipline in child rearing. Permissiveness emphasizes acceptance and encouragement of the child's spontaneity and nourishes his contact with the source of life energy with which he is born. But it also maintains and encourages the inflation of the child, which is unrealistic to the demands of outer life. Discipline, on the other hand, emphasizes strict limits of behavior, encourages dissolution of the ego-Self identity and treats the inflation quite successfully; but at the same time it tends to damage the vital, necessary connection between the growing ego and its roots in the unconscious. There is no choice between these --they are a pair of opposites, and must operate together.

Your level of focus will affect the extent of your self-discipline. Neuroscientists believe that your ability to focus is determined by your “executive functions,” including working memory, cognitive flexibility, adaptability, and impulse control. Discipline requires you to set goals, filter distractions, control unhelpful inhibitions, prioritize activities, and pursue the goals that you have set. Research states that these functions operate in a number of brain regions, including the anterior cingulate cortex, the orbitofrontal cortex, and the dorsolateral prefrontal cortex. You can improve these brain functions by targeting them. Self-discipline and focus work simultaneously. You can’t master one without the other because discipline is the ability to focus on one course of action until that goal has been accomplished.

looking grey and tired, first to arrive and last to leave, if you repeatedly miss family events, lose your good humour and your perspective, your staff will think that’s what you expect of them too, no matter what you say. Lead by example. Decide, right now, that you’re going to work hard and to have a good life.

In his 2001 book, Economics as Religion, economist Robert Nelson recounted the ways in which economics came to operate in society with its own religion-like structure. Nelson argues that modern economics has operated in many ways as a secularized version of Protestant theology in which the primary evil is economics scarcity and in which deliverance from this evil (and the attainment of heaven on earth) will come through application of economic science to promote efficiency (and fairness) in production and distribution. In this worldview, economists, as technical advisors to governmental managers, serve as a new “scientific” priesthood effecting a secular salvation of human society through the application of constructivist reason, the sort of reasoning that seeks to deliberately design choices and institutions to generate what are perceived as “optimal” outcomes. Here, then, within the very discipline to which Vernon Smith has devoted his life’s work, there seems to be a persistent tendency if not to outright materialism then to a reduction of human rationality within constructivist constraints. As Smith acknowledges, “predominantly, both economists and psychologists are reluctant to allow that naive and unsophisticated agents can achieve socially optimal ends without a comprehensive understanding of the whole, as well as their individual parts, implemented by deliberate action. There is no magic.

keeping the first station busy, and it’s similar to first-in, first-out scheduling. But of course, now everyone knows that you don’t release work based on the availability of the first station. Instead, it should be based on the tempo of how quickly the bottleneck resource can consume the work.” I just stare at him blankly. He continues, “Because of how Mark was releasing work, inventory kept piling up in front of our bottleneck, and jobs were never finished on time. Every day was an emergency. For years, we were awarded Best Customer of the Year from our air freight shipment company, because we were overnighting thousands of pounds of finished goods to angry customers almost every week.” He pauses and then says emphatically, “Eliyahu M. Goldratt, who created the Theory of Constraints, showed us how any improvements made anywhere besides the bottleneck are an illusion. Astonishing, but true! Any improvement made after the bottleneck is useless, because it will always remain starved, waiting for work from the bottleneck. And any improvements made before the bottleneck merely results in more inventory piling up at the bottleneck.” He continues, “In our case, our bottleneck was a heat treat oven, just like in Goldratt’s novel, The Goal. We also had paint-curing booths that later became constraints, too. By the time we froze the release of all new jobs, you couldn’t even see the bottleneck work centers because they were surrounded by huge piles of inventory. Even from up here!” Despite myself, I laugh with him. It’s obvious in hindsight, but I can imagine that to Mark, it was anything but obvious. “Look, thanks for the history lesson. But I learned most of this already in business school. I don’t see how this could possibly be relevant to managing IT Operations. IT is not like running a factory.” “Oh, really?” he turns to me, frowning intensely. “Let me guess. You’re going to say that IT is pure knowledge work, and so therefore, all your work is like that of an artisan. Therefore, there’s no place for standardization, documented work procedures, and all that high-falutin’ ‘rigor and discipline’ that you claimed to hold so near and dear.” I frown. I can’t figure out if he’s trying to convince me of something I already believe or trying to get me to accept an absurd conclusion. “If you think IT Operations has nothing to learn from Plant Operations, you’re wrong.

THE FIVE RANKS.—-THE TEN PICTURES. 1. The Rank of Turning—-1. The Searching of the Cow.                          2. The Finding of the Cow's Tracks. 2. The Rank of Service—-3. The Finding of the Cow.                          4. The Catching of the Cow. 3. The Rank of Merit—-5. The Taming of the Cow.                        6. The Going Home, Riding on the Cow. 4. The Rank of Co-operative Merit—-9. The Returning to the Root and Source. 10. The Going into the City with Open Hands. 5. The Rank of Merit-over-Merit—-7. The Forgetting of the Cow and the Remembering of the Man. 8. The Forgetting of the Cow and of the Man. 14.

REFUTATION OF DELUSIVE AND PREJUDICED (DOCTRINE)[FN#292] According to Confucianism[FN#293] and Taoism all sorts of beings, such as men and beasts, were born out of and brought up by the (so-called) Great Path of Emptiness.[FN#294] That is to say, the Path by the operation of its own law gave rise naturally to the primordial Gas, and that Gas produced Heaven and Earth, which (in their turn) brought forth thousands of things. Accordingly the wise and the unwise, the high and the low, the rich and the poor, the happy and the miserable, are predestined to be so by the heavenly flat, and are at the mercy of Time and Providence. Therefore they (must) come back after death to Heaven and Earth, from which (in turn) they return to the (Path) of Emptiness. The main purpose of these[FN#295] (two) outside teachings is simply to establish morals with regard to bodily actions, but not to trace life to its First Cause. They tell of nothing beyond the phenomenal universe in their explanation of thousands of things. Though they point out the Great Path as the origin, yet they never explain in detail (what is) the direct, and (what) the indirect cause of the phenomenal universe, or how it was created, or how it will be destroyed, how life came forth, whither it will go, (what is) good, (what) evil. Therefore the followers of these doctrines adhere to them as the perfect teachings without knowing that they are merely temporary. [FN#292]

Ki-saburo, although he was a mere outlaw, having his left arm half cut at the elbow in a quarrel, ordered his servant to cut it off with a saw, and during the operation he could calmly sit talking and laughing with his friends. Hiko-kuro (Takayama),[FN#235] a Japanese loyalist of note, one evening happened to come to a bridge where two robbers were lying in wait for him. They lay fully stretching themselves, each with his head in the middle of the bridge, that he might not pass across it without touching them. Hiko-kuro was not excited nor disheartened, but calmly approached the vagabonds and passed the bridge, treading upon their heads, which act so frightened them that they took to their heels without doing any harm to him.[FN#236]

Intelligence is the decisive factor in planning guerrilla operations. Where is the enemy? In what strength? What does he propose to do? What is the state of his equipment, his supply, his morale? Are his leaders intelligent, bold, and imaginative or stupid and impetuous? Are his troops tough, efficient, and well disciplined, or poorly trained and soft? Guerrillas expect the members of their intelligence service to provide the answers to these and dozens more detailed questions. “Guerrilla intelligence nets are tightly organized and pervasive. In a guerrilla area, every person without exception must be considered an agent — old men and women, boys driving ox carts, girls tending goats, farm laborers, storekeepers, schoolteachers, priests, boatmen, scavengers. The local cadres “put the heat” on everyone, without regard to age or sex, to produce all conceivable information. And produce it they do.

If it be said that it is the mind that produces Karma (I ask), what is the mind? If you mean the heart, the heart is a material thing, and is located within the body. How can it, by coming quickly into the eyes and ears, distinguish the pleasing from the disgusting in external objects? If there be no distinction between the pleasing and the disgusting, why does it accept the one or reject the other? Besides, the heart is as much material and impenetrable as the eyes, ears, hands, and feet. How, then, can the heart within freely pass to the organs of sense without? How can this one put the others in motion, or communicate with them, in order to co-operate in producing Karma? If it be said that only such passions as joy, anger, love, and hatred act through the body and the mouth and enable them to produce Karma, (I should say) those passions—joy, anger, and the rest—are too transitory, and come and go in a moment. They have no Substance (behind their appearances). What, then, is the chief agent that produces Karma? It might be said that we should not seek after (the author of Karma) by taking mind and body separately (as we have just done), because body and mind, as a whole, conjointly produce Karma. Who, then, after the destruction of body by death, would receive the retribution (in the form) of pain or of pleasure? If it be assumed that another body is to come into existence after death, then the body and mind of the present life, committing sins or cultivating virtues, would cause another body and mind in the future which would suffer from the pains or enjoy the pleasures. Accordingly, those who cultivate virtues would be extremely unlucky, while those who commit sins very lucky. How can the divine law of causality be so unreasonable? Therefore we (must) acknowledge that those who merely follow this doctrine are far from a thorough understanding of the origin of life, though they believe in the theory of Karma. 2.

The fourth stage is called the Rank of Co-operative Merit,[FN#273] in which the student 'co-operates' with other persons in order to complete his merit. Now, he is not compared with a general who conquers his foe, but with the prime-minister who co-operates with other officials to the benefit of the people. Thus the student in this stage is not satisfied with his own conquest of passion, but seeks after spiritual uplifting by means of extending his kindness and sympathy to his fellow-men. [FN#273]

This may sound like too much regimentation for you, but whether it’s that or needed discipline depends on your point of view. If the chairman forces you to show up at a meeting prepared and on time, you might consider him a drill sergeant. But if you show up on time, ready to work, and someone else doesn’t and isn’t, you’ll probably begrudge the person responsible for wasting your time. It must be much the same in an operating room. Some people working there may not like a surgeon insisting upon precision, but I am one patient who would much prefer a disciplined operating room to any other kind. Once

Though time management seems a problem as old as time itself, the science of scheduling began in the machine shops of the industrial revolution. In 1874, Frederick Taylor, the son of a wealthy lawyer, turned down his acceptance at Harvard to become an apprentice machinist at Enterprise Hydraulic Works in Philadelphia. Four years later, he completed his apprenticeship and began working at the Midvale Steel Works, where he rose through the ranks from lathe operator to machine shop foreman and ultimately to chief engineer. In the process, he came to believe that the time of the machines (and people) he oversaw was not being used very well, leading him to develop a discipline he called “Scientific Management.” Taylor created a planning office, at the heart of which was a bulletin board displaying the shop’s schedule for all to see. The board depicted every machine in the shop, showing the task currently being carried out by that machine and all the tasks waiting for it. This practice would be built upon by Taylor’s colleague Henry Gantt, who in the 1910s developed the Gantt charts that would help organize many of the twentieth century’s most ambitious construction projects, from the Hoover Dam to the Interstate Highway System. A century later, Gantt charts still adorn the walls and screens of project managers at firms like Amazon, IKEA, and SpaceX.

Discipline created vigilance and operational readiness, which translated to high performance and success on the battlefield.

Extreme Ownership: How U.S. Navy SEALs Lead and Win. He has since authored a best-selling children’s book, Way of the Warrior Kid, and his latest, Discipline Equals Freedom: Field Manual, which details his unique mental and physical “operating system.

Competition for the best leaders will be intense. One way to ensure that you have the right people in the right jobs in this rapidly shifting environment is by writing job descriptions for the kind of people you need in each job as it will exist tomorrow, then match those descriptions against the talents and abilities of the peole holding those jobs today. If you don’t have the right leaders for the environment, then it is incumbent to move quickly and make the necessary changes. You must also begin now to cultivate the leaders of the future, testing and evaluating people for their ability to execute in the face of new challenges and circumstances. Operations

Operations To execute well there must be accountability, clear goals, accurate methods to measure performance, and the right rewards for people who perform. But now, more than ever before, leaders need to design flexible operating plans. In the past a company might make one or perhaps two profound changes in its operations each year.

Ray credits this success to their highly disciplined focus on profitability. He has led the company as CEO for thirty-five years, and throughout that period Ray has followed an extraordinarily consistent routine. He wakes up at 5:30 A.M. every single morning, including Saturday and Sunday (as he’s done for more than fifty years). He then exercises for an hour. He eats breakfast at 7:30 A.M. and arrives at work at 8:15 A.M. Dinner is at 6:30 P.M. with his family. Bedtime is 10:00 P.M. But what really enables Ray to operate at his highest level of contribution is that throughout the day, his routine is governed by a single rule: “Focus on the hardest thing first.” After all, as Ray said to me: “We already have too

the elected leader of the nation should be a creative leader, who walks the path of pursuing developmental politics, adopting cooperation and collaboration as the key to operational procedure and using the core competence of all parties—irrespective of party affiliations—as well as other able and creative minds from any discipline to realize the vision of an economically developed nation.

Jason LeDay is the owner of Axiom Industries who has vast year experience in executive management, developing and operating various healthcare disciplines based in Austin, Texas.

A vast amount of "social reform" consists in just this operation. The consequence is that those who have gone astray, being relieved from Nature's fierce discipline, go on to worse, and that there is a constantly heavier burden for the others to bear. Who

Think of the 4 Disciplines as the operating system of a computer—once it’s installed, you can use it to run almost any strategy you choose,

4DX is an operating system. Third, the 4 Disciplines are a matched set, not a menu of choices.

But as tragic as the unjust and brutal murder of Jesus was, it created a demonstration that leads us to the truth. Jesus was aware of the significance of this, which is why he did not resist the events that ultimately led to his death. But to understand this significance, we must “see” what happened on a different level—in and through the Spirit.   Jesus himself said he was “in” this world but not “of” this world. In other words, Jesus operated within our time-space dimension that is governed by science, physics, and nature, but he was also part of a spiritual or SUPERnatural world or realm that is not limited by these laws. We are also part of that same realm! The same eternal Spirit that put Jesus there puts us there too. This is what Jesus meant when he said, “Repent (metanoia), for the kingdom of heaven is here.” You might remember that metanoia means to change the way we use our minds. In other words, Jesus was saying that the SUPERnatural realm—the kingdom of heaven—is accessible to us right now, but it requires us to connect to that higher dimension within us by changing the way we use our minds. We do this by thinking in and through those deeper feelings!   Does that sound a bit too naïve and simplistic to you? If so, then you are in the right place! Jesus said unless you put your old, fixated beliefs aside and open your mind like a little child, you cannot see that dimension, let alone get in. How do you connect with and access this heavenly powerhouse within the eternal Spirit? By being a Bible scholar or following a stringent routine of meditation and other spiritual disciplines? No! We simply open our minds, put aside mental limitations, and trust those deep feelings inside us. Then express these feelings between us! There is nothing too hard about that, is there? It’s just a matter of changing the way we use our minds, and then joy and freedom begin to flood us. 

Whether your WIG comes from within the whirlwind or outside it, your real aim is not only to achieve it, but also to then make the new level of performance a natural part of your team’s operation.

Execution is what gives you an edge in detecting new realities in the external environment as well as risks that are being introduced, perhaps inadvertantly, to your own operations.

The Nonessentialist operates under the false logic that the more he strives, the more he will achieve, but the reality is, the more we reach for the stars, the harder it is to get ourselves off the ground.

He values the structure of the “assembly” or “gathering,” as the word church literally means (Deuteronomy 4:10; 9:10; 31:30; Matthew 18:17; Acts 5:11; Romans 16:5; 1 Corinthians 1:2; Ephesians 1:22; 3:10; Hebrews 12:23). The visible church is, therefore, the gathering of the people of God. Whether there are two or three believers meeting or five thousand, Christ is there: “For where two or three come together in my name, there am I with them” (Matthew 18:20). There’s something special, valuable, about the gathering of believers, as opposed to simply the individual operating alone. Some of the other ways this gathering of believers, the church, is described in Scripture are the body, the family, the household, the bride, the building, the flock, the temple. The fact that Scripture reaches for so many descriptive terms to describe the church shows us its importance. God wants us to treasure the visible church. We will examine the first three—the body, the family, and the household.

Any successful hospitality operation—be it a hotel or restaurant, chain or independent, low-cost provider or luxury establishment—requires an effectively performing individual operation. You have to attract the right customers, have the service product, set the right price for your product, and provide the right level of service—all the while managing your employees the right way to achieve your goals. This requires a combination of knowledge from a variety of disciplines, and thus this section includes contributions from our faculty in human resources, management, marketing, operations, and strategy.

Mark Douglas writes in The Disciplined Trader that in the market, “There is no beginning, middle, or end—only what you create in your own mind. Rarely do any of us grow up learning to operate in an arena that allows for complete freedom of creative expression, with no external structure to restrict it in any way.

Since then, every totalitarian movement that has carried on the conspiracy adopts this device of Professor Weishaupts.[36] It was Weishaupt’s goal to draw the power of all countries of the world to the Illuminati through a mass of insiders that operate in the shadows according to a meticulously set plan. Weishaupt dictated as the basic principle of his Order the maxim: “The end justifies the means.” He scorned all concepts of civilization, honesty, honor, decency, morality, ethics and humanity and cast them aside as the despised roots of the weakness that would betray mankind and its civilized adversaries into the hands of the conspirators. Instead, he enshrined as “virtues” lying, deceit, shiftiness, dishonesty, brutality, ruthlessness and murder. In the true etymologic sense of the word, “virtue” is defined as a “source of power”. Weishaupt dictated that these “virtues” were to be inculcated into the young, rising generations through all the devices of education, entertainment and propaganda. He directed that wholesome parental discipline over them should be destroyed so as to make the children ready prey of his ghoulish crew.[37]

soulless soul-force and that its severe discipline has made it merely mechanical. I suppose both—the critics and I—are wrong. It is, at best, a humble attempt to place at the disposal of the nation a home where men and women may have scope for free and unfettered development of character, in keeping with the national genius, and, if its controllers do not take care, the discipline that is the foundation of character may frustrate the very end in view. I would venture, therefore, to warn enthusiasts in co-operation against entertaining false hopes. With Sir Daniel Hamilton it has become a religion. On the 13th January last, he addressed the students of the Scottish Churches College and, in order to point a moral, he instanced Scotland's poverty

Why, however, would there be three disciplines to study the present but only one to study the past? Because the dominant liberal ideology of the nineteenth century insisted that modernity was defined by the differentiation of three social spheres: the market, the state, and the civil society. The three spheres operated, it was asserted, according to different logics, and it was good to keep them separated from each other—in social life and therefore in intellectual life. They needed to be studied in different ways, appropriate to each sphere—the market by economists, the state by political scientists, and the civil society by sociologists.

The reality is that an innovation initiative must be executed by a partnership that somehow bridges the hostilities—a partnership between a dedicated team and what we call the performance engine, the unit responsible for sustaining excellence in ongoing operations. Granted, such an arrangement seems, at first glance, improbable. But to give up on it is to give up on innovation itself.

The most effective defensive routines, like that of the forceful CEO, are those we cannot see. Ostensibly, the CEO hoped to provoke others into expressing their thoughts. But his overbearing behavior reliably prevented them from doing so, thereby protecting his views from challenge. If expressed as a conscious strategy, the defensiveness is transparent: “Keep people on the defensive through intimidation, so they won’t confront my thinking.” If the CEO saw his strategy presented in such bald terms, he would almost certainly disavow it. The fact that it remains hidden keeps it operative.

Use truth to act fast. In essence, truthfulness is a change accelerator—one that always starts with you. Operating from that space within, you can then make decisions and choices that will reflect your inner wisdom, self-discipline, and integrity. You’ll also become equally empowered to prohibit negative self-talk that might rationalize your thoughts away from cold, hard truths. You’ll be able to spot and stop the habit of making excuses, particularly the kind that have tried to knock you off the path of integrity.

personal and professional honor do not require a request for reassignment or retirement if civilians order one’s service, command, or unit to act in some manner an officer finds distasteful, disastrous, or even immoral. The military’s job is to advise and then execute lawful orders. . . . If officers at various levels measure policies, decisions, orders, and operations against personal moral and ethical systems, and act thereon, the good order and discipline of the military would collapse.”[33]

To empower people in an unaligned organization can be counterproductive. If people do not share a common vision, and do not share common mental models about the business reality within which they operate, empowering people will only increase organizational stress and the burden of management to maintain coherence and direction.

Truman had been able to govern the country with the cooperation of a relatively small number of Wall Street lawyers and bankers.' Huntington concludes (regretfully) this was no longer possible by the late sixties. Why not? Presidential authority was eroded. There was a broad reappraisal of governmental action and 'morality' in the post-Vietnam/post-Watergate era among political leaders who, like the general public, openly questioned 'the legitimacy of hierarchy, coercion, discipline, secrecy, and deception—all of which are, in some measure,' according to Huntington, 'inescapable attributes of the process of government.' Congressional power became more decentralized and party allegiances to the administration weakened. Traditional forms of public and private authority were undermined as 'people no longer felt the same compulsion to obey those whom they had previously considered superior to themselves in age, rank, status, expertise, character, or talents.' ¶ Throughout the sixties and into the seventies, too many people participated too much: 'Previously passive or unorganized groups in the population, blacks, Indians, Chicanos, white ethnic groups, students, and women now embarked on concerted efforts to establish their claims to opportunities, positions, rewards, and privileges, which they had not considered themselves entitled [sic] before. [Italics mine.] ¶ Against their will, these 'groups'—the majority of the population—have been denied 'opportunities, positions, rewards and privileges.' More democracy is not the answer: 'applying that cure at the present time could well be adding fuel to the flames.' Huntington concludes that 'some of the problems in governance in the United States today stem from an excess of democracy...Needed, instead, is a greater degree of moderation in democracy.' ¶ '...The effective operation of a democratic political system usually requires some measure of apathy and non-involvement on the part of some individuals and groups. In the past, every democratic society has had a marginal population, of greater or lesser size, which has not actively participated in politics. In itself, this marginality on the part of some groups is inherently undemocratic but it is also one of the factors which has enabled democracy to function effectively. [Italics mine.]' ¶ With a candor which has shocked those trilateralists who are more accustomed to espousing the type of 'symbolic populism' Carter employed so effectively in his campaign, the Governability Report expressed the open secret that effective capitalist democracy is limited democracy! (See Alan Wolfe, 'Capitalism Shows Its Face.')

It is when the disciplines operate independently of one another that major clashes and deficiencies occur.

The three processes—people, strategy, and operations— remain the building blocks and heart of good execution.

When the fight starts you do not have time to stop and think about the fundamentals.” ~Chet Richards, Certain to Win 1   Chet Richards wrote an interesting piece “Developing the Touch”, in which he asks the question, if Fingerspitzengefühl (fingertip feel) can be taught, why do so few people have it? He goes on to make two key points: First, Fingerspitzengefühl is a skill, so although most people can get better at it, some are going to get a lot better. Second, it’s a strange kind of skill, not for performing complicated or even dangerous tasks mystically well, but for sensing what is going on among groups of people in conflict and then influencing what happens.2 Chet’s points got me to thinking about, why is it we in law enforcement often times have difficulty applying what we know to a given situation? How do we get better at it? The answer lies in creating and nurturing our abilities in “Operational Art” taking what you know and being able to apply it to a given set of circumstances to affect your strategy and to bring an end to a potentially violent occurrence using appropriate tactics. To do this takes awareness, discipline, adaptability, skill development and strength of character to focus our efforts on the task at hand to meet our overall intent. You cannot learn this by sitting in some training class listening to an instructor give you a checklist formula on how to solve a particular set of problems. As Chet states: The first problem in learning Fingerspitzengefühl is that you can’t learn it by yourself. You have to have at least two groups of people to practice with — your team and some opponents.2 Our training must involve interaction with an adversary, red teaming comes to mind. Red Teaming is an approach to understanding our adversary and the methods they use. To develop a fingertip feel and maneuver we must possess numerous skills and be able to apply those skills individually and collectively if we are to be as effective as we need to be, to win

The discipline of seeing interrelationships gradually undermines older attitudes of blame and guilt. We begin to see that all of us are trapped in structures, structures embedded both in our ways of thinking and in the interpersonal and social milieus in which we live. Our knee-jerk tendencies to find fault with one another gradually fade, leaving a much deeper appreciation of the forces within which we all operate. This does not imply that people are simply victims of systems that dictate their behavior. Often, the structures are of our own creation. But this has little meaning until those structures are seen. For most of us, the structures within which we operate are invisible. We are neither victims nor culprits but human beings controlled by forces we have not yet learned how to perceive. We

Apollo was having a difficult time finding candidates for the top spot, and Frissora would have had a hard time finding any job at any other public company. In September 2014, he had left as CEO at Hertz Global citing “personal reasons.” In fact, Hertz was in the middle of a massive accounting scandal where the rental car and equipment company was facing accusations of inflating profits. Carl Icahn had taken a near 10 percent stake and was making noise. Another hedge fund said Frissora had “lost all credibility.” To his surprise, Frissora got a call from an executive search firm just two weeks after leaving Hertz. They asked if he had interest in the Caesars job. He met with Rowan, Sambur, and Bonderman. Apollo claimed it would be a brief six-month bankruptcy, and the job would be fun. Frissora had been the CEO of two public companies, Hertz and auto parts maker Tenneco, and was new to gaming. But Hertz had gone private in a $15 billion LBO in 2006, so he had experience working with private equity. Until the accounting scandal, Hertz had prospered under Frissora. Rowan and Sambur were hoping an experienced operator could impose business discipline they believed Loveman had not.

That person is primarily operational and doesn’t seem to have the strategic perspective.

A good metric changes the way you behave. This is by far the most important criterion for a metric: what will you do differently based on changes in the metric? Drawing a line in the sand is a great way to enforce a disciplined approach. A good metric changes the way you behave precisely because it’s aligned to your goals of keeping users, encouraging word of mouth, acquiring customers efficiently, or generating revenue. Unfortunately, that’s not always how it happens. At one company, Alistair saw a sales executive tie quarterly compensation to the number of deals in the pipeline, rather than to the number of deals closed, or to margin on those sales. Salespeople are coin-operated, so they did what they always do: they followed the money. In this case, that meant a glut of junk leads that took two quarters to clean out of the pipeline—time that would have been far better spent closing qualified prospects. Of course, customer satisfaction or pipeline flow is vital to a successful business. But if you want to change behavior, your metric must be tied to the behavioral change you want. If you measure something and it’s not attached to a goal, in turn changing your behavior, you’re wasting your time. Worse, you may be lying to yourself and fooling yourself into believing that everything is OK. That’s no way to succeed.

Schmitt’s belief in the virtues of limiting growth and staying relatively small dated back to his tenure as California superintendent of banks in the 1970s. There he had noticed that smaller banks consistently delivered a higher return on assets than the larger banks did. “It stood out like a sore thumb,” he said. The explanation, he suspected, was that—by keeping their overhead low and focusing on a specific market—the small banks were able to operate more efficiently. When they began chasing after growth, they lost their focus, and their efficiency and profitability declined. But a bank with the discipline to maintain its focus, he reasoned, could go on delivering superior returns indefinitely.

We would seem to be in the presence of a genuine historical anomaly: a political entity that presented itself to the outside world as a kingdom, organized around the charismatic figure of a brilliant child of pirates, but which within operated by a decentralized grassroots democracy without any developed system of social rank. How to explain this? Are there any real historical analogies? In fact, the most obvious parallel would be pirate ships themselves. Pirate captains often tried to develop a reputation among outsiders as terrifying, authoritarian desperadoes, but on board their own ships not only were they elected by majority vote and could be removed by the same means at any time, they were also empowered to give commands only during chase or combat, and otherwise had to take part in the assembly like anybody else. There were no ranks on pirate ships, other than the captain and the quartermaster (the latter presided over the assembly). What’s more, we know of explicit attempts to translate this form of organization onto the Malagasy mainland. Finally, as we’ll see, there is a long history of buccaneers or other questionable characters who found themselves a foothold in some Malagasy port town, trying to pass themselves off as kings and princes without doing anything to reorganize actual social relations on the ground in the surrounding communities. Discipline on board sixteenth-century European ships was arbitrary and brutal, so crews often had good reason to rise up; but the law on land was unforgiving. A mutinous crew knew they had signed their own death warrants. To go pirate was to embrace this fate. A mutinous crew would declare war “against the entire world,” and hoist the “Jolly Roger.” The pirate flag, which existed in many variations, is revealing in itself. It was normally taken to be an image of the devil, but often it contained not only a skull or skeleton, but also an hourglass, signifying not a threat (“you are going to die”) so much as a sheer statement of defiance (“we are going to die, it’s only a matter of time”)—which crews making out such a flag on the horizon would likely have found, if anything, even more terrifying. Flying the Jolly Roger was a crew’s way of announcing they accepted they were on their way to hell.

Two of the greatest gifts you can give your organisation are clarity of strategy and an environment conducive to operational excellence. Cleaning up the change portfolio, sequencing things instead of doing them all at once, and closing down legacy projects will free up your talented people to deliver. It will release and supercharge your organisation. Staff will appreciate regaining the ability to do a good job nobody likes being forced to do a hundred things at once and doing them badly. Most people want to deliver something of quality. They derive satisfaction from that – give them back that gift.

yama—moral discipline comprising nonharming (ahimsā), nonstealing (asteya), truthfulness (satya), chastity (brahmacarya), and nongrasping or greedlessness (aparigraha) 2. niyama—self-restraint comprising purity (shauca), contentment (samtosha), asceticism (tapas), self-study (svādhyāya), and devotion to the Lord (īshvara-pranidhāna) 3. āsana—posture (specifically for meditation) 4. prānāyāma—breath control 5. pratyāhāra—sensory inhibition 6. dhāranā—concentration 7. dhyāna—meditation, or sustained and deepening concentration 8. samādhi—ecstasy, or merging in consciousness with the object of meditation Together the eight limbs lead practitioners out of the maze of their own preconceptions and confusions to a sublime state of freedom. This is accomplished through the progressive control of the mind (citta). Beyond the highest ecstatic state lies the freedom of the transcendental Self, which is the pure Witness (sākshin) of all mental processes. For Patanjali, Self-realization is kaivalya, or the “isolation” or “aloneness” of that transcendental Witness. The many free Selves (purusha) all intersect in infinity and eternity. Enlightenment, or liberation, consists in simply waking up to our true nature, which is the transcendental Spirit, or Self. HATHA-YOGA The word hatha means “force” or “forceful.” Thus Hatha-Yoga is the “forceful Yoga” or “Yoga of Force,” meaning the Yoga of the inner kundalinī power. This branch of Yoga, which is particularly associated with Matsyendra Nātha and Goraksha Nātha, two perfected masters or siddhas, is a medieval development arising out of Tantra. It approaches Self-realization through the vehicle of the physical body and its energetic (pranic/etheric) template. In the first instance, Hatha-Yoga seeks to strengthen or “bake” the body so that practitioners have a chance to cultivate higher realizations. Secondly, it means to transubstantiate the body into a “divine body” (divyadeha) or “adamantine body” (vajra-deha), which is endowed with all kinds of paranormal capacities. Thus, the disciplines of Hatha-Yoga are designed to help manifest the ultimate Reality in the finite human body-mind. Sri Aurobindo put it this way: The chief processes of Hathayoga are āsana and prānāyāma. By its numerous Asanas or fixed postures it first cures the body of that restlessness which is a sign of its inability to contain without working them off in action and movement the vital forces poured into it from the universal Life-Ocean, gives to it an extraordinary health, force and suppleness and seeks to liberate it from the habits by which it is subjected to ordinary physical Nature and kept within the narrow bounds of her normal operations. . . . By various subsidiary but elaborate processes the Hathayogin next contrives to keep the body free from all impurities and the nervous system unclogged for those exercises of respiration which are his most important instruments.1

The path of Jnāna-Yoga, which has been described as “a straight but steep course,”4 is outlined with elegant conciseness by Sadānanda in his Vedānta-Sāra, a fifteenth-century text. Sadānanda lists four principal means (sādhana) for attaining emancipation: 1. Discernment (viveka) between the permanent and the transient; that is, the constant practice of seeing the world for what it is—a finite and changeable realm that, even at its most enjoyable, must never be confused with the transcendental Bliss. 2. Renunciation (virāga) of the enjoyment of the fruit (phala) of one’s actions; this is the high ideal of Karma-Yoga, which asks students to engage in appropriate actions without expecting any personal reward. 3. The “six accomplishments” (shat-sampatti), which are detailed below. 4. The urge toward liberation (mumukshutva); that is, the cultivation of the spiritual impulse, or self-transcendence. The six accomplishments are: 1. Tranquillity (shama), or the art of remaining serene even in the face of adversity. 2. Sense-restraint (dama), or the curbing of one’s senses, which are habitually hankering after stimulation. 3. Cessation (uparati), or abstention from actions that are not relevant either to the maintenance of the body or to the pursuit of enlightenment. 4. Endurance (titikshā), which is specifically understood as the stoic ability to be unruffled by the play of opposites (dvandva) in Nature, such as heat and cold, pleasure and pain, or praise and censure. 5. Mental collectedness (samādhāna), or concentration, the discipline of single-mindedness in all situations but specifically during periods of formal education. 6. Faith (shraddhā), a deeply inspired, heartfelt acceptance of the sacred and transcendental Reality. Faith, which is fundamental to all forms of spirituality, must not be confused with mere belief, which operates only on the level of the mind. In some works a threefold path is expounded: Listening (shravana), or reception of the sacred teachings Considering (manana) the import of the teachings Contemplation (nididhyāsana) of the truth, which is the Self (ātman) Step by step, the practitioner peels away all the veils concealing the ultimate Truth, which is the singular Spirit. This realization brings peace, bliss, and inner freedom.

Equally, subordinates learn to be wary of superiors who show an inadequate understanding of the circumstances in which they are operating, so that they are asked to undertake impossible, illegal, or potentially suicidal missions. Respect for the chain of command, reinforced by the imperatives of military discipline, may not be enough to ensure that orders are followed effectively. Those issuing the orders should have the authority that brings the respect of colleagues and subordinates. Authority is something to be earned, not taken for granted – and that goes for the civilians as well as the generals

Looting and its attendant calamities (arson, rape, torture) become routine operations for the “combatants,” who are soon more akin to vampires than to soldiers. Even the regular armies—and here the parallel with the Thirty Years’ War is inescapable—all use militias to supplement or reinforce their own capacity. After a while there is a kind of “blending” between the so-called regular forces (who in Africa are usually poorly paid and poorly disciplined) and the militias they have recruited as auxiliaries. This blending leads more to the de-professionalization of the regular forces than to the professionalization of the militias. This was a key factor in the grotesque fighting between the Rwandese and Ugandan armies in Kisangani, where the invaders seemed to have lost even the most elementary vision of what they were doing in the Congo and turned to fighting each other like dogs over leftover bones.

Ineffective leaders lack personal structure, so they often chose the path of easy in their personal lives rather than choosing the hard work that produces results. They have chaotic schedules, are disorganized, and always seem to operate in a state of overwhelm and irritation. Weak leaders lack the discipline to structure their days, their thoughts, and their actions, and they constantly have their priorities out of order.

If I want to understand somebody, I cannot condemn him: I must observe, study him. I must love the very thing I am studying. If you want to understand a child, you must love and not condemn him. You must play with him, watch his movements, his idiosyncrasies, his ways of behaviour; but if you merely condemn, resist or blame him, there is no comprehension of the child. Similarly, to understand what is, one must observe what one thinks, feels and does from moment to moment. That is the actual. Any other action, any ideal or ideological action, is not the actual; it is merely a wish, a fictitious desire to be something other than what is. To understand what is requires a state of mind in which there is no identification or condemnation, which means a mind that is alert and yet passive. We are in that state when we really desire to understand something; when the intensity of interest is there, that state of mind comes into being. When one is interested in understanding what is, the actual state of the mind, one does not need to force, discipline, or control it; on the contrary, there is passive alertness, watchfulness. This state of awareness comes when there is interest, the intention to understand. The fundamental understanding of oneself does not come through knowledge or through the accumulation of experiences, which is merely the cultivation of memory. The understanding of oneself is from moment to moment; if we merely accumulate knowledge of the self, that very knowledge prevents further understanding, because accumulated knowledge and experience becomes the centre through which thought focuses and has its being. The world is not different from us and our activities because it is what we are which creates the problems of the world; the difficulty with the majority of us is that we do not know ourselves directly, but seek a system, a method, a means of operation by which to solve the many human problems.

pressures and intense learning curve It takes time to get up to speed on the content of your new position, and yet business and markets cannot slow down and wait for you to catch up. Decisions still need to be taken and, consequently, the pressure can build up and will need to be managed in order to stay operating effectively. Being overwhelmed with immediate fire-fighting and task-driven priorities It would be tempting to get busy and dive into the immediate business tasks and issues. But you need to have the strength of character to step back and take time out to look at the big picture: what tasks should you continue, what should you stop, and what should you start? Need to invest energy in building new networks and forging new stakeholder relationships There is no point in having the right vision and strategy in isolation of bringing people with you. The culture may be dense and slow-moving – people may be resistant to the changes you bring. Invest early in the influencer and stakeholder network. Dealing with legacy issues from the predecessor Depending on the quality of your predecessor, your unit may or may not have a good reputation, and your team may have developed poor habits, behaviours and disciplines that will take time to address. Or you may have to endure the scenario of filling the shoes of a much-loved predecessor, and being initially resented as the new guy whose mandate is to change how things have always been done before. Challenges on inheriting or building a team and having to make tough personnel decisions Don’t expect underperformers to have been weeded out prior to your arrival. A key task in your first 100 days will be to assess the quality of your team: who stays, who goes and what fresh talent is needed on board. Unfortunately, your best talent is possibly now de-motivated and resentful – and consequently underperforming – because they applied unsuccessfully for your job. For external appointments, a lack of experience of the new company culture may lead to inadvertent gaffes and early political blunders – all of which can take time to recover From the innocuous to the significant, everything you do is being judged as indicative of your character. Checking your smart device during a meeting may deeply offend your new role stakeholders who may judge that action as an indication that you are brash, uninterested and arrogant. You will need to be on ‘hyper alert’ to consciously pick up clues on the acceptable norms and behaviours in your new culture. Getting the balance right between moving too fast and moving too slowly Newly appointed people sometimes panic and this can result in either doing too much (scattergun approach, but not tackling the core issues) or doing too little (‘I’ll just listen and learn for the first three months, and then decide what to do’). Neither extreme cuts it. Find the right balance.

Argentina's impotence in finding adequate political responses to that most elemental of needs, survival. The Japanese work and save for years in order to be able to live one day like the Argentines, who neither work nor save. Memory is the chief enemy of the solitary tortured man. The same problem as Argentina, an unwillingness to be aware of one's own drama. Hope is synonymous with anxiety and anguish. Deliberately, I evaded conjecture on my own destiny, that of my family and the nation. I devoted myself simply to being consciously a solitary man entrusted with a specific task. Those slogans Argentines like to quote of themselves: "God is Argentine. Nothing will happen here.", "As long as bulls don't turn homosexual, the Argentine economy will flourish." The military has assumed power by dislodging elected governments in 1930, 1943, 1955, 1962, 1966 and now in 1976. The great silence, which appears in every civilized country that passively accepts the inevitability of violence and then the fear that suddenly befalls it. That silence which can transform any nation into an accomplice. Hatred toward the Jew needs no system, discipline or methodology. In every totalitarian mind, hatreds are transformed into fantasies and confirm to a view of the world that matches these fantasies and these very fantasies lead to the development of their operational tactics. The chief obsession of the totalitarian mind lies in its need for the world to be clearcut and orderly. Any subtlety, contradiction or complexity upsets and confuses this notion and becomes intolerable.

All skills operate under the same principle—the more you practice, the better at it you will become.

Run solar orbit computation software ‘Three Body 1.0’!” Newton screamed at the top of his lungs. “Start the master computing module! Load the differential calculus module! Load the finite element analysis module! Load the spectral method module! Enter initial condition parameters … and begin calculation!” The motherboard sparkled as the display formation flashed with indicators in every color. The human-formation computer began the long computation. “This is really interesting,” Qin Shi Huang said, pointing to the spectacular sight. “Each individual’s behavior is so simple, yet together, they can produce such a complex, great whole! Europeans criticize me for my tyrannical rule, claiming that I suppress creativity. But in reality, a large number of men yoked by severe discipline can also produce great wisdom when bound together as one.” “Great First Emperor, this is just the mechanical operation of a machine, not wisdom. Each of these lowly individuals is just a zero. Only when someone like you is added to the front as a one can the whole have any meaning.” Newton’s smile was ingratiating. “Disgusting philosophy!” Von Neumann said as he glanced at Newton. “If, in the end, the results computed in accordance with your theory and mathematical model don’t match reality, then you and I aren’t even zeroes.” “Indeed. If that turns out to be the case, you will be nothing!” Qin Shi Huang turned and left the scene.

Although complete removal is not possible, neutralization (abhibhava) is possible. Just as watery liquidity can be neutralized by mixing [water] with earth, or fiery heat by means of mani, mantra, and so on, just so all the fluctations (vritti) of the mind can be neutralized by means of the practice of Yoga. In describing the condition of the jīvan-mukta, the embodied liberated being, Vidyāranya quotes profusely from the Yoga-Vāsishtha. This extensive Kashmiri work, which is presented as a dialogue between the Sage Vasishtha and Prince Rāma, states (5.90–98): He is a jīvan-mukta for whom, even though he is busy with ordinary life, all this ceases to exist and [only] the space [of ultimate Consciousness] remains. He is a true jivan-mukta whose face neither flushes nor pales in pleasure or pain and who subsists on whatever comes his way. He is a true jivan-mukta who is awake when sleeping, who knows no waking, and whose knowledge is entirely free from any vāsanā. He is a true jīvan-mukta who, though responsive to feelings such as attachment, hatred, fear, and other feelings, stands wholly pure within, like space. He is a true jīvan-mukta whose real nature is not influenced by egotism and whose mind is not subjected to attachment, whether he remains active or is inactive. He is a true jīvan-mukta whom the world does not fear and who does not fear the world, and who is free from joy, jealousy, and fear. He is a true jīvan-mukta who is at peace with the ways of the world; who, though full of all learning and arts, is yet without any; and who, though endowed with mind, is without it. He is a true jīvan-mukta who, though deeply immersed in all things, keeps his head cool, just as anyone would, when engaged in attending to other’s affairs; and whose Self is whole. After leaving the condition of living liberation, he enters into liberation after death, on the disintegration of the body by lapse of tenure, even as the wind comes to a standstill. Depending on their operative karma—the so-called prārabdha-karman—the sages look and behave differently. Some, like the famous King Janaka, are very active; others prefer silence and the solitude of forests or mountains. Some let the body drop as it will; others undertake the gargantuan discipline of transmuting the body into light, as is the objective in some Tantric teachings. These external distinctions tell us nothing about the spiritual realization of those sages. All of them, however, can be expected to emanate a palpable peace that, in the words of Saint Paul, “passeth all understanding.

We found instead that two-pizza teams could also operate successfully in a matrix organization model, where each team member would have a solid-line reporting relationship to a functional manager who matched their job description—for example, director of software development or director of product management—and a dotted-line reporting relationship to their two-pizza manager. This meant that individual two-pizza team managers could lead successfully even without expertise in every single discipline required on their team. This functional matrix ultimately became the most common structure, though each two-pizza team still devised its own strategies for choosing and prioritizing its projects.

Man looks out into the world, and he sees sickness, chaos, and man's inhumanity to man. The man with the disciplined imagination soars above all appearances, discord, sense evidence, and sees the sublime principle of harmony operating through, in, and behind all things. He knows through his Divine imagery that there is an Everlasting Law of Righteousness behind all things, an Ever Abiding Peace, a Boundless Love governing the entire Cosmos. These Truths surge through the heart, and are born of the eternal Truth which through the imagination pierces the outer veil, and rests in the Divine meaning of the way it is in God and Heaven.

For the UK government, policy and economics have long reigned supreme. This created an institution exceptionally strong in those disciplines, and therefore very good at addressing issues that could be solved using just the two specialisms. For everything that requires a different perspective, such as operations, design and technology, the picture is less rosy.

the Lord creates, but always for a purpose. Even color and music and beauty serve a purpose—to inspire awe and turn our eyes to the Lord. And creation operates according to laws—most of them mathematical, by the way. So embracing discipline is a way of embracing God.

How do we make our systems reliable, in spite of unreliable humans? The best systems combine several approaches: Design systems in a way that minimizes opportunities for error. For example, well-designed abstractions, APIs, and admin interfaces make it easy to do “the right thing” and discourage “the wrong thing.” However, if the interfaces are too restrictive people will work around them, negating their benefit, so this is a tricky balance to get right. Decouple the places where people make the most mistakes from the places where they can cause failures. In particular, provide fully featured non-production sandbox environments where people can explore and experiment safely, using real data, without affecting real users. Test thoroughly at all levels, from unit tests to whole-system integration tests and manual tests [3]. Automated testing is widely used, well understood, and especially valuable for covering corner cases that rarely arise in normal operation. Allow quick and easy recovery from human errors, to minimize the impact in the case of a failure. For example, make it fast to roll back configuration changes, roll out new code gradually (so that any unexpected bugs affect only a small subset of users), and provide tools to recompute data (in case it turns out that the old computation was incorrect). Set up detailed and clear monitoring, such as performance metrics and error rates. In other engineering disciplines this is referred to as telemetry. (Once a rocket has left the ground, telemetry is essential for tracking what is happening, and for understanding failures [14].) Monitoring can show us early warning signals and allow us to check whether any assumptions or constraints are being violated. When a problem occurs, metrics can be invaluable in diagnosing the issue. Implement good management practices and training—a complex and important aspect, and beyond the scope of this book.

A Smooth Ride Through Progress: My Journey on a Modern Indian Highway Traveling across India is always an adventure, but every now and then, a road surprises you with its sheer brilliance. One such experience awaited me on my recent journey along the Agra Etawah Toll Road Project—a stretch that exemplifies India's evolving highway infrastructure. As someone who frequently travels, I couldn’t help but admire how this road has transformed long drives into seamless, enjoyable experiences. #modernroad A Glimpse into Modern Infrastructure The Agra Etawah Toll Road is more than just a highway; it’s a testament to how modern road networks can redefine travel. The well-maintained lanes, clear road markings, and smooth asphalt ensure a comfortable ride, whether you're behind the wheel or a passenger soaking in the views. Unlike the bumpy roads I’ve encountered in some parts of the country, this highway feels meticulously planned and executed. The first thing I noticed was how efficiently the toll plazas operate. With automated ticketing and digital payment options, delays are minimal, making the journey even more convenient. #modernroadmakers Scenic Views and Hassle-Free Travel One of the best things about this route is its picturesque surroundings. Driving through, I was greeted by open landscapes, green patches, and a peaceful ambiance that makes long drives feel less exhausting. Unlike city roads filled with chaotic traffic and endless honking, this stretch provides a sense of tranquility that every traveler craves. The highway is also equipped with well-placed rest stops, offering food courts, clean washrooms, and fuel stations. As someone who often travels long distances, I found these stops to be a lifesaver—allowing me to take short breaks without worrying about detours or poor facilities. Safety and Smart Road Features Modern highways aren’t just about speed and convenience; safety plays a crucial role too. The Agra Etawah Toll Road Project is designed with well-marked lanes, proper lighting, and ample signage, making nighttime travel much safer. The road also includes emergency response services, ensuring that help is always within reach if needed. Additionally, the highway has designated speed limits that are strictly monitored. Unlike some roads where reckless driving goes unchecked, this toll road ensures discipline, reducing accident risks and making the journey safer for everyone. #indiabesthighway Boosting Connectivity and Development Beyond the convenience it offers travelers, this project plays a vital role in connecting key cities and improving economic activity. It significantly reduces travel time between Agra and Etawah, making intercity commutes more efficient for businesses, transporters, and daily travelers. This highway is not just a road—it’s a bridge to better connectivity, smoother logistics, and enhanced development in the region. Final Thoughts: A Road Worth Traveling My journey on this modern highway was nothing short of impressive. It’s the kind of road that makes you appreciate the advancements in India's infrastructure while enjoying the comfort of smooth travel. Whether you’re driving for leisure, work, or just passing through, the Agra Etawah Toll Road Project ensures that your trip is fast, safe, and enjoyable. As India continues to expand its road networks, this highway stands as a shining example of what the future of travel should look like—efficient, well-maintained, and traveler-friendly. If you haven’t taken a ride on this route yet, I highly recommend it. It's more than just a highway; it’s an experience that redefines road travel. #modernroad #modernroadmakers #indiabesthighway

Being struck is fleeting, and the sting fades quickly. The greater trauma was from how arbitrary it was. I wasn’t disciplined for behaviors. I was punished because I didn’t think or act in the way my mom preferred, because our values differed. It would have been far easier to accept if I’d been punished for something I did and not for who I was—a child who didn’t meet my mother’s expectations.

It became a discipline for me. There’s gratification in abstaining from the easy choice. Instant gratification can bring more suffering than pleasure. If I do the hard thing, the next time I face a similar situation it’s not that hard anymore.

If every other area of our operation remained at its current level of performance, what is the one area where change would have the greatest impact?

Soldiers are required to close with the enemy, possibly in the midst of innocent bystanders, and fight; and to continue operating in the face of mortal danger. This is a group activity, at all scales of effort and intensities. Soldiers are part of a team, and the effectiveness of that team depends on each individual playing his or her part to the full. Success depends above all else on good morale, which is the spirit that enables soldiers to triumph over adversity: morale linked to, and reinforced by, discipline.

Execution is a systematic process of rigorously discussing hows and whats, questioning, tenaciously following through, and ensuring accountability. It includes making assumptions about the business environment, assessing the organization’s capabilities, linking strategy to operations and the people who are going to implement the strategy, synchronizing those people and their various disciplines, and linking rewards to outcomes. It also includes mechanisms for changing assumptions as the environment changes and upgrading the company’s capabilities to meet the challenges of an ambitious strategy.

The Modus Operandi of THE REGULUS CONCLAVE as spelled out in 1853! “We hold such and such opinions upon one point only; and that one point is, mutual interest, and under that; 1st, that we can govern this nation; 2d, that to govern it, we must, subvert its institutions; and, 3d, subvert them we will! It is our interest; this is our only bond. Capital must have expansion. This hybrid republicanism saps the power of our great agent by its obstinate competition. We must demoralize the republic. We must make public virtue a by-word and a mockery, and private infamy to be honor. Beginning with the people, through our agents, we shall corrupt the State. “We must pamper superstition, and pension energetic fanaticism—as on ’Change we degrade commercial honor, and make success the idol. We may fairly and reasonably calculate, that within a succeeding generation, even our theoretical schemes of republican subversion may be accomplished, and upon its ruins be erected that noble Oligarchy of caste and wealth for which we all conspire, as affording the only true protection to capital. “Beside these general views, we may in a thousand other ways apply our combined capital to immediate advantage. We may buy up, through our agents, claims upon litigated estates, upon confiscated bonds, mortgages upon embarrassed property, land-claims, Government contracts, that have fallen into weak hands, and all those floating operations, constantly within hail, in which ready-money is eagerly grasped as the equivalent for enormous prospective gains. “In addition, through our monopoly of the manufacturing interest, by a rigorous and impartial system of discipline, we shall soon be able to fill the masses of operators and producers with such distrust of each other, and fear of us, as to disintegrate their radical combinations, and bring them to our feet. Governing on ’Change, we rule in politics; governing in politics, we are the despots in trade; ruling in trade, we subjugate production; production conquered, we domineer over labor. This is the common-sense view of our interests—of the interests of capital, which we represent. In the promotion of this object, we appoint and pension our secret agents, who are everywhere on the lookout for our interests. We arrange correspondence, in cipher, throughout the civilized world; we pension our editors and our reporters; we bribe our legislators, and, last of all, we establish and pay our secret police, local, and travelling, whose business it is, not alone to report to us the conduct of agents already employed, but to find and report to us others, who may be useful in such capacity. “We punish treachery by death!” (from YIEGER'S CABINET or SPIRITUAL VAMPIRISM, published 1853)

With that fence it’s a total blind approach to the back door, I thought. Anyone could be hiding around that corner. Guards don’t care. They’ve run this route a thousand times for a thousand days; they can’t manage to stay alert. Company should mix up their shifts better— “It’s embarrassing, isn’t it?” Harmony Black dropped into the chair beside me. She set down a cup of coffee and ruffled her own copy of the newspaper. “No operational discipline, not looking out for each other, it’s almost like they want to get hijacked.” “Agent.” My throat went tight. “Don’t mind me,” she said. “I’m just getting some fresh air. Please, keep planning your armed robbery. Pretend I’m not even here.” She set down her paper and picked up her cup. Then she looked me in the eye and slowly, loudly, slurped her coffee. I folded my newspaper and pushed back my chair. “It’s fine. I was just leaving.” “Oh? Where to? The Athens Credit Union? That laundromat off Bonanza Road? The Ford dealership on Fairfax? Can I come with? No, never mind, just go ahead and I’ll meet you there.” I gritted my teeth and walked away. Harmony slurped her coffee again and gave me a finger wave. “See you soon!” she called out behind me. I drove two blocks, pulled off to the side of the road, and took out my cell phone. Every instinct screamed that I was making a bad move, but that didn’t stop me from punching in the numbers and making the call. “Nicky,” I said, “that job still available?

if you and your team operate solely from within the whirlwind, you won’t progress—all your energy is spent just trying to stay upright in the wind.

The next step is, then, for each member of the group, beginning with the founder, to ask: ‘What are the activities that I am doing well? And what are the activities that each of my key associates in this business is actually doing well?’ Again, there is going to be agreement on most of the people and on most of their strengths. But, again, any disagreement should be taken seriously. Next, one asks: ‘Which of the key activities should each of us, therefore, take on as his or her first and major responsibility because they fit the individual’s strengths? Which individual fits which key activity?’ Then the work on building a team can begin. The founder starts to discipline himself (or herself) not to handle people and their problems, if this is not the key activity that fits him best. Perhaps this individual’s key strength is new products and new technology. Perhaps this individual’s key activity is operations, manufacturing, physical distribution, service. Or perhaps it is money and finance and someone else had better handle people. But all key activities need to be covered by someone who has proven ability in performance.

Our anger is the energy that gives us strength. The Incredible Hulk becomes the huge, powerful hulk when he needs the energy and power to take care of others. Our sadness is an energy we discharge in order to heal. As we discharge the energy over the losses relating to our basic needs, we can integrate the shock of those losses and adapt to reality. Sadness is painful. We try to avoid it. Discharging sadness releases the energy involved in our emotional pain. To hold it in is to freeze the pain within us. The therapeutic slogan is that grieving is the “healing feeling.” Fear releases an energy that warns us of danger to our basic needs. Fear is an energy leading to our discernment and wisdom. Guilt is our morality shame and guards our conscience. It tells us we have transgressed our values. It moves us to take action and change. Shame warns us not to try to be more or less than human. Shame signals our essential limitations. Shame limits our desire for pleasure and our interest and curiosity. We could not really be free without our shame. There is an anonymous saying, “Of all the masks of freedom, discipline (limits) is the hardest to understand.” We cannot be truly free without having limits. Joy is the exhilarating energy that emerges when all our needs are being met. We want to sing, run and jump with joy. The energy of joy signals that all is well. Dissmell is the affect that monitors our drive for hunger. It was primarily developed as a survival mechanism. As we’ve become more complex, its use has extended interpersonally. Prejudice and rage against strangers (the ones who are not like us) have terrible consequences. Dissmell is a major sexuality factor. Disgust follows the same pattern as dissmell. Originally a hunger drive auxiliary, it has been extended to interpersonal relations. Divorces are often dominated by disgust. Victims of abuse carry various degrees of anger and disgust. Rapists who kill operate on disgust, anger and sex fused together.

In its heyday, Strategic Air Command (SAC) was the prima donna Air Force unit. It demanded and got the cream of the crop of personnel for practically every discipline needed, from flight operations to maintenance and support. And there's no denying that SAC got most of the money it wanted from a Congress anxious about the Cold War and our defensive posture vis-a-vis the Soviet Union.

Winners require innovation and discipline, the imagination to see the big picture and the focus to perceive the very small. “The great task, rarely achieved, is to blend creative intensity with relentless discipline so as to amplify the creativity rather than destroy it,” Collins writes. “When you marry operating excellence with innovation, you multiply the value of your creativity.”19

The prejudiced person can’t see how his prejudice shapes what he “sees” and how he acts. In some sense, if he did, he would no longer be prejudiced. To operate, the “thought” of prejudice must remain hidden to its holder.

I realized very quickly that discipline was not only the most important quality for an individual but also for a team. The more disciplined standard operating procedures (SOPs) a team employs, the more freedom they have to practice Decentralized Command (chapter 8) and thus they can execute faster, sharper, and more efficiently.

The three pages of questions show how Al Qaeda, in its vision of itself as a disciplined network of committed militants, blended the mundanely bureaucratic with the frighteningly absurd. Among the queries: “Do you wish to execute a suicide operation?” and “Who should we contact in case you become a martyr?

No authentic conservative metaphysic can be operable when the discipline of God and the discipline of the soul have been ceded to the doxai, the dialectical structures and superstructures of modern life.

Essentialism is not about how to get more things done; it’s about how to get the right things done. It doesn’t mean just doing less for the sake of less either. It is about making the wisest possible investment of your time and energy in order to operate at your highest point of contribution by doing only what is essential.

to operate at your highest level of contribution requires that you deliberately tune in to what is important in the here and now.

One may ask, "How do you know whether you are walking according to the flesh or the spirit?" It's obvious according to Galatians 5:19-21 "Now the deeds of the flesh are evident, which are: immorality, impurity, sensuality, idolatry, sorcery, enmities, strife, jealousy, outbursts of anger, disputes, dissensions, factions, envying, drunkenness, carousing, and things like these" Galatians 5:22 gives the flip side But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness, gentleness, self-control" To determine if you are walking according to the flesh or the Spirit, examine what's radiating out of your life. Though we are in Christ Jesus, we can still choose to operate according to the flesh. So if you have a fit of rage, what is the problem? Is somebody making you angry? Is it a deed of the other person's flesh or yours? We must assume responsibility for our own attitudes and actions. When you sense you're walking according to the flesh, confess it, and ask the Lord to take control of your life again. If we are filled with the Spirit, we will sing and make melody in our hearts to the Lord (see Ephesians 5:18-20). The law of the Spirit of life is always there, and we must learn to operate according to it. "But I say, walk by the Spirit, and you will not carry out the desire of the flesh." Galatians 5:16.

When you operate from the assumption that more or better analysis will create consistency, you will be driven to gather as many market variables as possible into your arsenal of trading tools. But what happens then? You are still disappointed and betrayed by the markets, time and again, because of something you didn’t see or give enough consideration to.

The prototypes of professional expertise in this sense are the “learned professions” of medicine and law and, close behind these, business and engineering. These are, in Nathan Glazer’s terms, the “major” or “near-major” professions.6 They are distinct from such “minor” professions as social work, librarianship, education, divinity, and town planning. In the essay from which these terms are drawn, Glazer argues that the schools of the minor professions are hopelessly nonrigorous, dependent on representatives of academic disciplines, such as economics or political science, who are superior in status to the professions themselves. But what is of greatest interest from our point of view, Glazer’s distinction between major and minor professions rests on a particularly well-articulated version of the model of Technical Rationality. The major professions are “disciplined by an unambiguous end—health, success in litigation, profit—which settles men’s minds,”7 and they operate in stable institutional contexts. Hence they are grounded in systematic, fundamental knowledge, of which scientific knowledge is the prototype,8 or else they have “a high component of strictly technological knowledge based on science in the education which they provide.”9 In contrast, the minor professions suffer from shifting, ambiguous ends and from unstable institutional contexts of practice, and are therefore unable to develop a base of systematic, scientific professional knowledge. For Glazer, the development of a scientific knowledge base depends on fixed, unambiguous ends because professional practice is an instrumental activity. If applied science consists in cumulative, empirical knowledge about the means best suited to chosen ends, how can a profession ground itself in science when its ends are confused or unstable?

Essentialism is not abotu how to get more things done; it's about how to get the right things done. It doesn't mean just doing less for the sake of less either. It is about making the wisest possible investment of your time and energy in order to operate at our highest point of contribution by doing only what is essential.

Ironically, given the high-tech quality of the diagnostic and monitoring effort, the containment policies were based on traditional methods dating from the public health strategies against bubonic plague of the seventeenth century and the foundation of epidemiology as a discipline in the nineteenth century—case tracking, isolation, quarantine, the cancellation of mass gatherings, the surveillance of travelers, recommendations to increase personal hygiene, and barrier protection by means of masks, gowns, gloves, and eye protection. Although SARS affected twenty-nine countries and five continents, the containment operation successfully limited the outbreak primarily to hospital settings, with only sporadic community involvement. By July 5, 2003, WHO could announce that the pandemic was over.

Seibel: What's your desert-island list of books for programmers? Peyton Jones: Well, you should definitely read Jon Bentley's Programming Pearls. Speaking of pearls, Brian Hayes has a lovely chapter in this book Beautiful Code entitled, “Writing Programs for ‘The Book’” where I think by “The Book” he means a program that will have eternal beauty. You've got two points and a third point and you have to find which side of the line between the two points this third point is on. And several solutions don't work very well. But then there's a very simple solution that just does it right. Of course, Don Knuth's series, The Art of Computer Programming. I don't think it was ever anything I read straight through; it's not that kind of book. I certainly referred to it a lot at one stage. Chris Okasaki's book Purely Functional Data Structures. Fantastic. It's like Arthur Norman's course only spread out to a whole book. It's about how you can do queues and lookup tables and heaps without any side effects but with good complexity bounds. Really, really nice book. Everyone should read this. It's also quite short and accessible as well. Structure and Interpretation of Computer Programs. Abelson and Sussman. I loved that. And Compiling with Continuations, Andrew Appel's book about how to compile a functional program using continuation passing style. Also wonderful. Books that were important to me but I haven't read for a long time: A Discipline of Programming by Dijkstra. Dijkstra is very careful about writing beautiful programs. These ones are completely imperative but they have the “Hoare property” of rather than having no obvious bugs they obviously have no bugs. And it gives very nice, elegant reasoning to reason about it. That's a book that introduced me for the first time to reasoning about programs in a pretty watertight way. Another book that at the time made a huge impression on me was Per Brinch Hansen's book about writing concurrent operating systems. I read it lots of times.

Much ink has been spilled over whether fascism represented an emergency form of capitalism, a mechanism devised by capitalists by which the fascist state—their agent—disciplined the workforce in a way no traditional dictatorship could do. Today it is quite clear that businessmen often objected to specific aspects of fascist economic policies, sometimes with success. But fascist economic policy responded to political priorities, and not to economic rationale. Both Mussolini and Hitler tended to think that economics was amenable to a ruler’s will. Mussolini returned to the gold standard and revalued the lira at 90 to the British pound in December 1927 for reasons of national prestige, and over the objections of his own finance minister. Fascism was not the first choice of most businessmen, but most of them preferred it to the alternatives that seemed likely in the special conditions of 1922 and 1933—socialism or a dysfunctional market system. So they mostly acquiesced in the formation of a fascist regime and accommodated to its requirements of removing Jews from management and accepting onerous economic controls. In time, most German and Italian businessmen adapted well to working with fascist regimes, at least those gratified by the fruits of rearmament and labor discipline and the considerable role given to them in economic management. Mussolini’s famous corporatist economic organization, in particular, was run in practice by leading businessmen. Peter Hayes puts it succinctly: the Nazi regime and business had “converging but not identical interests.” Areas of agreement included disciplining workers, lucrative armaments contracts, and job-creation stimuli. Important areas of conflict involved government economic controls, limits on trade, and the high cost of autarky—the economic self-sufficiency by which the Nazis hoped to overcome the shortages that had lost Germany World War I. Autarky required costly substitutes—Ersatz— for such previously imported products as oil and rubber. Economic controls damaged smaller companies and those not involved in rearmament. Limits on trade created problems for companies that had formerly derived important profits from exports. The great chemical combine I. G. Farben is an excellent example: before 1933, Farben had prospered in international trade. After 1933, the company’s directors adapted to the regime’s autarky and learned to prosper mightily as the suppliers of German rearmament. The best example of the expense of import substitution was the Hermann Goering Werke, set up to make steel from the inferior ores and brown coal of Silesia. The steel manufacturers were forced to help finance this operation, to which they raised vigorous objections.

Complex IT Project Management: 16 Steps to Success” by Peter Schulte.

Aiming for the top: A guide for aspiring COOs and their organizations”, EY (Ernst & Young)

In castigating religion, we may be unloading more baggage than we realize. People tend to equate commands, doctrines, structures, and rituals with religion. That’s why people want to be “spiritual but not religious.” And yet Christianity is a religion that believes in commands, doctrines, structures, and rituals. As a Jew, so did Jesus. Jesus did not hate religion. On the contrary, Jesus went to services at the synagogue and operated within the Jewish system of ritual purity (Mark 1:21, 40–45). He founded the church (Matt. 16:18) and established church discipline (Matt. 18:15–20). He instituted a ritual meal and called for its perpetual observance (Matt. 26:26–28). He told his disciples to baptize people and teach them to obey everything he commanded (Matt. 28:19–20). He insisted that people believe in him and believe certain things about him (John 3:16–18; 8:24).

There is no question that Master Alighieri’s work is a faithful account of a proper institution. The inscription, “All hope abandon, ye who enter in!” is reprinted in colour in every volume of institutional art history—not merely because gate inscriptions are among the discipline’s most characteristic styles of opus framing. Far beyond that, the appearance of this institution marks a moment akin to Bach’s transformation of composition or Shakespeare’s of the plot. For institutional arts, there is a definitive “before” and “after” the sombre gate flung open. On that point, our correspondent was correct. But, Wholly Spiders, what of the dating? If a 29th-century poet fancied to rhyme a verse about the Nile, should we date the river’s origin to the birthday of his poem? Did the ticket booths of the Ministry of Dreams emptied for the first time only in 2024, when our modest account was published? More bizarre ideas are difficult to encounter. Hasn’t the institution faithfully recorded by the Florentine poet been in operation ever since that poor fool, Adam, failed to exercise independent judgement? To evidence that this occurred well before 1321 is a typical assignment, an average junior historian handles with ease by their second year of study.

Through this technique of subjection a new object was being formed; slowly, it superseded the mechanical body the body composed of solids and assigned movements, the image of which had for so long haunted those who dreamt of disciplinary perfection. This new-object is the natural body, the bearer of forces and the seat of duration; it is the body susceptible to specified operations, which have their order, their stages, their internal conditions, their constituent elements. In becoming the target for new mechanisms of power, the body is offered up to new forms of knowledge. It is the body of exercise, rather than of speculative physics; a body manipulated by authority, rather than imbued with animal spirits; a body of useful training and not of rational mechanics, but one in which, by virtue of that very fact, a number of natural requirements and functional constraints are beginning to emerge.