Organisational Behaviour Quotes

Constructive feedback is leadership gift and driver of organisational behavioural change

If you do not change employee behaviour, you will not get organisational change and performance improvement"​

Do you want to influence the behaviour of people or organisations? You could always preach about values and visions, or you could appeal to reason. But in nearly every case, incentives work better. These need not be monetary; anything is useable, from good grades to Nobel Prizes to special treatment in the afterlife.

This institutional racism, the report explained, is ‘the collective failure of an organisation to provide an appropriate and professional service to people because of their colour, culture, or ethnic origin. It can be seen or detected in processes, attitudes and behaviour which amount to discrimination through unwitting prejudice, ignorance, thoughtlessness and racist stereotyping which disadvantage minority ethnic people.

The behaviour of the English people I had run into was making it very difficult to nail down a theory that the reason my trip so far had been such a bizarre success, was that Irish people were crazy. One Englishman had spent a morning on the telephone trying to organise a helicopter to take me out to an island, when a boat was leaving only a few yards away, and here was another, making a two-hour round trip for no reason other than to lend a helping hand. Two of the more eccentric pieces of behaviour hadn't been performed by the Irish, but by my fellow countrymen. However, both Andy and Tony had embraced wholeheartedly a love of the Irish way of living life.

(Q: From an outsider’s perspective, what you call “chaos magick” has a lot of rules, discipline, and order involved, and doesn’t seem very chaotic at all. What would you say to such a person?) A: I differentiate sternly between Chaos and Entropy. Only highly ordered and structured systems can display complex creative and unpredictable behaviour, and then only if they have the capacity to act with a degree of freedom and randomness. Systems which lack structure and organisation usually fail to produce anything much, they just tend to drift down the entropy gradient. This applies both to people and to organisations.

Look everywhere. There are miracles and curiosities to fascinate and intrigue for many lifetimes: the intricacies of nature and everything in the world and universe around us from the miniscule to the infinite; physical, chemical and biological functionality; consciousness, intelligence and the ability to learn; evolution, and the imperative for life; beauty and other abstract interpretations; language and other forms of communication; how we make our way here and develop social patterns of culture and meaningfulness; how we organise ourselves and others; moral imperatives; the practicalities of survival and all the embellishments we pile on top; thought, beliefs, logic, intuition, ideas; inventing, creating, information, knowledge; emotions, sensations, experience, behaviour. We are each unique individuals arising from a combination of genetic, inherited, and learned information, all of which can be extremely fallible. Things taught to us when we are young are quite deeply ingrained. Obviously some of it (like don’t stick your finger in a wall socket) is very useful, but some of it is only opinion – an amalgamation of views from people you just happen to have had contact with. A bit later on we have access to lots of other information via books, media, internet etc, but it is important to remember that most of this is still just opinion, and often biased. Even subjects such as history are presented according to the presenter’s or author’s viewpoint, and science is continually changing. Newspapers and TV tend to cover news in the way that is most useful to them (and their funders/advisors), Research is also subject to the decisions of funders and can be distorted by business interests. Pretty much anyone can say what they want on the internet, so our powers of discernment need to be used to a great degree there too. Not one of us can have a completely objective view as we cannot possibly have access to, and filter, all knowledge available, so we must accept that our views are bound to be subjective. Our understanding and responses are all very personal, and our views extremely varied. We tend to make each new thing fit in with the picture we have already started in our heads, but we often have to go back and adjust the picture if we want to be honest about our view of reality as we continually expand it. We are taking in vast amounts of information from others all the time, so need to ensure we are processing that to develop our own true reflection of who we are.

The assertion that religion is a tool for preserving social order and for organising large-scale cooperation may vex many people for whom it represents first and foremost a spiritual path. However, just as the gap between religion and science is smaller than we commonly think, so the gap between religion and spirituality is much bigger. Religion is a deal, whereas spirituality is a journey. Religion gives a complete description of the world, and offers us a well-defined contract with predetermined goals. ‘God exists. He told us to behave in certain ways. If you obey God, you’ll be admitted to heaven. If you disobey Him, you’ll burn in hell.’ The very clarity of this deal allows society to define common norms and values that regulate human behaviour. Spiritual journeys are nothing like that. They usually take people in mysterious ways towards unknown destinations. The quest usually begins with some big question, such as who am I? What is the meaning of life? What is good? Whereas many people just accept the ready-made answers provided by the powers that be, spiritual seekers are not so easily satisfied. They are determined to follow the big question wherever it leads, and not just to places you know well or wish to visit. Thus for most people, academic studies are a deal rather than a spiritual journey, because they take us to a predetermined goal approved by our elders, governments and banks.

Most organised abuser groups call each particular training a “programme”, as if you were a computer. Many specific trained behaviours have “on” and “off” triggers or switches. Some personality systems are set up with an inner world full of wires or strings that connect switches to their effects. These can facilitate a series of actions by a series of insiders. For example, one part watches the person function in the outside world, and presses a button if he or she sees the person disobeying instructions. The button is connected to an internal wire, which rings a bell in the ear of another part. This part then engages in his or her trained behaviour, opening a door to release the pain of a rape, or cutting the person's arm in a certain pattern, or pushing out a child part. So the watcher has no idea of who the other part is or what she or he does. These events can be quite complicated.

NO, the Library of Birmingham is not home to a shadowy organisation that monitors alien-god behaviour in the city.

There is a reason why there is no course in any university on common sense. It cannot be taught. 

The simplest way to explain the behaviour of any bureaucratic organisation is to assume that it is controlled by a cabal of its enemies. —Robert Conquest’s third law of politics

Ritual abuse is highly organised and, obviously, secretive. It is often linked with other major crimes such as child pornography, child prostitution, the drugs industry, trafficking, and many other illegal and heinous activities. Ritual abuse is organised sexual, physical and psychological abuse, which can be systematic and sustained over a long period of time. It involves the use of rituals - things which the abusers 'need' to do, or 'need' to have in place - but it doesn't have to have a belief system. There doesn't have to be God or the Devil, or any other deity for it to be considered 'ritual'. It involves using patterns of learning and development to keep the abuse going and to make sure the child stays quiet. There has been, and still is a great deal of debate about whether or not such abuse exists anywhere in the world. There are many people who constantly deny that there is even such a thing as ritual abuse. All I can say is that I know there is. Not only have I been a victim of it myself, but I have been dealing with survivors of this type of abuse for almost 30 years. If there are survivors, there must be something that they have survived. The things is, most sexual abuse of children is ritualised in some way. Abusers use repetition, routine and ritual to forced children into the patterns of behaviour they require. Some abusers want their victims to wear certain clothing, to say certain things. They might bathe them or cut them, they might burn them or abuse them only on certain days of the week. They might do a hundred other things which are ritualistic, but aren't always called that - partly, I think because we have a terror of the word and of accepting just how premeditated abuse actually is. Abusers instill fear in their victims and ensure silence; they do all they can to avoid being caught. Sexual abuse of a child is rarely a random act. It involves thorough planning and preparation beforehand. They threaten the children with death, with being taken into care, with no one believing them, which physical violence or their favourite teddy being taken away. They are told that their mum will die, or their dad will hate them, the abusers say everyone will think it's their fault, that everyone already knows they are bad. Nothing is too big or small for an abuser to use as leverage. There is unmistakable proof that abusers do get together in order to share children, abuse more children, and even learn from each other. As more cases have come into the public eye in recent years, this has become increasingly obvious. More and more of this type of abuse is coming to light. I definitely think it is the word ritual which causes people to question, to feel uncomfortable, or even just disbelieve. It seems almost incredible that such things would happen, but too many of us know exactly how bad the lives of many children are. A great deal of child pornography shows children being abused in a ritualised setting, and many have now come forward to share their experiences, but there is a still tendency to say it just couldn't happen. p204-205

For the last 48 years, myalgic encephalomyelitis (ME) has been formally classified by the World Health Organisation as a neurological disorder but for the last 29 years a group of UK psychiatrists (known as the Wessely School) have denied it exists other than as an aberrant belief; they insist that it is a mental (behavioural) disorder that can be cured by graded exercise and “cognitive re-structuring”.

Since McDougall contrasts the behaviour of a highly organised group with what has just been described, we shall be particularly interested to learn in what this organisation consists, and by what factors it is produced. The author enumerates five principal conditions ' for raising collective mental life to a higher level. The first and fundamental condition is that there should be some degree of continuity of existence in the group. This may be either material or formal: the former, if the same individuals persist in the group for some time; and the latter, if there is developed within the group a system of fixed positions which are occupied by a succession of individuals. The second condition is that in the individual member of the group some definite idea should be formed of the nature, composition, functions and capacities of the group, so that from this he may develop an emotional relation to the group as a whole. The third is that the group should be brought into interaction (perhaps in the form of rivalry) with other groups similar to it but differing from it in many respects. The fourth is that the group should possess traditions, customs and habits, and especially such as determine the relations of its members to one another. The fifth is that the group should have a definite structure, expressed in the specialisation and differentiation of the functions of its constituents. According to McDougall, if these conditions are fulfilled, the psychological disadvantages of the group formation are removed. The collective lowering of intellectual ability is avoided by withdrawing the performance of intellectual tasks from the group and reserving them for individual members of it.

Mostly because of the harm they do. Not just to users,’ he says, ‘but the whole way along the chain, from poor farmers in Latin America who are terrorised by the cartels, to the organised crime and violence that goes with distributing drugs right here in Australia. And, of course, the damage it does to your body and the pain and criminal behaviour that comes with addiction. Using drugs recreationally might seem like fun in the moment but you’re supporting a whole world of violence and crime.

Mainstream economics takes the particular features of capitalism – a very recent form of economic organisation in human history – as if they were universal, timeless and rational. It treats market exchange as if it’s the essential feature of economic behaviour31 and relegates production or work – a necessity of all provisioning – to an afterthought. It also focuses primarily on the relationship between people and goods (what determines how many oranges we buy?) and pays little attention to the relationships between people that this presupposes.

Such threats and promises often succeed in creating stable human hierarchies and mass-cooperation networks, as long as people believe that they reflect the inevitable laws of nature or the divine commands of God, rather than just human whims. All large-scale human cooperation is ultimately based on our belief in imagined orders. These are sets of rules that, despite existing only in our imagination, we believe to be as real and inviolable as gravity. ‘If you sacrifice ten bulls to the sky god, the rain will come; if you honour your parents, you will go to heaven; and if you don’t believe what I am telling you – you’ll go to hell.’ As long as all Sapiens living in a particular locality believe in the same stories, they all follow the same rules, making it easy to predict the behaviour of strangers and to organise mass-cooperation networks. Sapiens often use visual marks such as a turban, a beard or a business suit to signal ‘you can trust me, I believe in the same story as you’. Our chimpanzee cousins cannot invent and spread such stories, which is why they cannot cooperate in large numbers.

Scientists will discover a weak correlation between A and B, assuming C under D conditions. The university PR office will then post something for immediate release: ‘Scientists Find Potential Link Between A and B (under certain conditions)’. News organisations will pick it up and publish, ‘A causes B, say scientists’, which will then be read by The Internets and turned into ‘A causes B - ALL THE TIME!’ Which will then be picked up by TV shows that run stories like ‘A ... A Killer Among Us??’ All of this eventually leads to your grandma getting all weird about A.

Arthur Deikman's prime and particular contribution, apart from drawing attention to the problem, was to point out how much cultish behaviour goes on unrecognised, in, for instance, business life or in apparently harmless organisations, religious or philanthropic. It is useful to ask oneself the question: do I feel superior because I belong to - whatever it is? Do I look down on people outside? Perhaps the most easily seen feature of a cult s that: WE are better than THEM. It is salutary to recognise how often in a day we feel disapproval or superiority, matching ourselves with 'outsiders'...

Of course a degree of competence is needed, and few jobs are entirely brainless, but supposedly knowledge-intensive organisations are often crowded with people with limited emotional and practical intelligence. These smart people may avoid careful analytical processes and instead rely on fast and frugal mental rules of thumb to get the job done. What’s more, many firms actively encourage employees not to exert their intelligence overmuch. They push smart people into dumb jobs, swamp staff with information, enforce behavioural scripts that are followed mindlessly, encourage colleagues to avoid addressing tough questions, and incentivise experts and amateurs alike to be ignorant. As a result organisations can often help to encourage remarkably bright people to do stupid things.

In the course of this book I will be setting out a case, developed from my experience as a manager and consultant, that many of the management approaches that are taken for granted in organisations, and which are taught on management courses and replicated by management consultants, actually get in the way of doing good work and hinder rather than help. They promise what they cannot deliver because they are predicated on ideas of predictability and control and imply powers of intervention on the part of managers and consultants which they cannot possess. People in organisations do not fit into two-by-two grids, and are not parts of wholes. The interweaving of intentions, hopes, aspirations and behaviour of people who are both inside and outside organisations, who behave both rationally and irrationally, will bring about outcomes which no one has predicted and which no one has planned.

The nudge movement spawned by Thaler and Sunstein has been spectacularly successful around the globe. A 2017 review in the Economist described how policy makers were beginning to embrace insights from behavioral science: In 2009 Barack Obama appointed Mr Sunstein as head of the White House’s Office of Information and Regulatory Affairs. The following year Mr Thaler advised Britain’s government when it established BIT, which quickly became known as the “nudge unit”. If BIT did not save the government at least ten times its running cost (£500,000 a year), it was to be shut down after two years. Not only did BIT stay open, saving about 20 times its running cost, but it marked the start of a global trend. Now many governments are turning to nudges to save money and do better. In 2014 the White House opened the Social and Behavioural Sciences Team. A report that year by Mark Whitehead of Aberystwyth University counted 51 countries in which “centrally directed policy initiatives” were influenced by behavioural sciences. Nonprofit organisations such as Ideas42, set up in 2008 at Harvard University, help run dozens of nudge-style trials and programmes around the world. In 2015 the World Bank set up a group that is now applying behavioural sciences in 52 poor countries. The UN is turning to nudging to help hit the “sustainable development goals”, a list of targets it has set for 2030.32

Until recently, it was believed that when a baby was born its mind was a clean slate on which its teachers could write its choices and prefe r enc e s . The biologi c a l evidenc e now ava i l abl e , however, shows a somewhat different picture of why we think the way we do. It shows convincingly that it is our hormones and brain wiring that are largely r e s p o n s i b l e f o r o u r a t t i t u d e s , p r e f e r e n c e s a n d behaviour. This means that if boys and girls grew up on a deserted island with no organised society or parents to guide them, girls would still cuddle, touch, make friends and play with dolls, while boys would compete mentally and physically with each other and form groups with a clear hierarchy

On 1 April 1996 there was another wonderful happening. My unit, Investigative Psychology, doubled its manpower, or should I say, woman power. We were now two. Elmarie Myburgh, a psychologist from the SAPS Institute for Behavioural Sciences where I had worked before, joined me. Elmarie had completed honours degrees in psychology and criminology. Her perfectionism compensated for my disorderliness. She started by organising the chaos in my office. Elmarie was 26 years old and had her head screwed firmly on her shoulders. She was strong-willed and eager to learn. I decided to take her with me on Ressler’s course in order to introduce her to the detectives. If they accepted her, she would be in. I could not afford to work with someone who did not get on with the detectives. Elmarie had grown up on a farm and had a no-nonsense attitude, although she could be quite moody if she wanted to be. I thought she would be able to handle the detectives and hoped they would be able to handle her.

The study of the specific effects of the geographical environment, consciously organised or not, on the emotions and behaviour of individuals.’2 And in broad terms, psychogeography is, as the name suggests, the point at which psychology and geography collide, a means of exploring the behavioural impact of urban place.

The Ne-Ti axis also leads to a curious duality in the thinking of the INTP. The dominant Ti core tends to assume the role of a controller and organiser of his life, while the Ne behaves like a free spirit, almost childlike in its enthusiasm. The INTP tends to experience these two forces as an almost continuous tug-of-war, with neither ever quite gaining the upper hand. He is not disturbed by this duality and can view it with wistful humour. If he has been free-spiriting for any length of time, he soon feels duty bound to analyse his behaviour and systematise it. While if he has been in an analytical mode for a while, he will soon decide that he can do what he wants freely after all.

Our eyes can distinguish several million colours, our ears can distinguish half a million tones, but our noses can distinguish well over a trillion different odours. Humans can detect virtually all volatile chemicals ever tested. Smells feature in our choice of sexual partners and in our ability to detect fear, anxiety or aggression in others. Human noses can detect some compounds at as low a concentration as 34,000 molecules in one square centimetre, the equivalent of a single drop of water in 20,000 Olympic swimming pools. For an animal to experience a smell, a molecule must land on their olfactory epithelium. In humans, this is a membrane up and behind the nose. The molecule binds to a receptor, and nerves fire. The brain gets involved as chemicals are identified or trigger thoughts and emotional responses. Fungi are equipped with different kinds of bodies. They don’t have noses or brains. Instead, their entire surface behaves like an olfactory epithelium. A mycelial network is one large chemically sensitive membrane: a molecule can bind to a receptor anywhere on its surface and trigger a signalling cascade that alters fungal behaviour. Fungi live their lives bathed in a rich field of chemical information. Truffle fungi use chemicals to communicate to animals their readiness to be eaten; they also use chemicals to communicate with plants, animals, other fungi – and themselves. Through smell, we can participate in the molecular discourse fungi use to organise much of their existence.

Misconduct, or non-conforming behaviour, as it is sometimes called, can be tackled in many ways such as counseling, warning, etc. In extreme cases such as, criminal breach of trust, theft, fraud, etc. the employer is also at liberty to initiate action against the employee, if the misconduct of the latter falls within the purview of the penal provisions of the law of the land. However such proceedings generally conducted by the State agencies, are time consuming and call for a high degree of proof. In addition to the above option, the employer also has an option to deal with the erring employee within the terms of employment. In such an eventuality, the employee may be awarded any penalty which may vary from the communication of displeasure, to the severance of the employer-employee relationship i.e. dismissal from service. Disciplinary authorities play a vital role in this context. Efficiency of the disciplinary authorities is an essential pre-requisite for the effective functioning of the reward and punishment function, more specifically the latter half of it.3. There was a time when the employer was virtually free to hire and fire the employees. Over a period of time, this common law notion has gone. Today an employer can inflict punishment on an employee only after following some statutory provisions depending upon the nature of the organisation.Briefly, the various statutory provisions which govern the actions of different types of organisation are as under: (a) Government: Part XIV of the Constitution relates to the terms of employment in respect of persons appointed in connection with the affairs of the State. Any action against the employees of the Union Government and the State Governments should conform to these Constitutional provisions, which confer certain protections on the 1

From 'Creating True Peace' by Thich Nhat Hanh To better understand the practise of protection, please study the Five Mindfulness Trainings in Chapter 3, particularly the third, sexual responsibility. By practising the Third Mindfulness Training, we protect ourselves, our family, and society. In addition, by observing all the trainings we learn to eat in moderation, to work mindfully, and to organise our daily life so we are there for others. This can bring us great happiness and restore our peace and balance. Expressing Sexual Feelings with Love and Compassion Animals automatically follow their instincts, but humans are different. We do not need to satisfy our cravings the way animals do. We can decide that we will have sex only with love. In this way we can cultivate the deepest love, harmony, and nonviolence. For humans, to engage only in nonviolent sexuality means to have respect for each other. The sexual act can be a sacred expression of love and responsibility. The Third Mindfulness Training teaches us that the physical expression of love can be beautiful and transcendent. If you have a sexual relationship without love and caring, you create suffering for both yourself and your partner, as well as for your family and our entire society. In a culture of peace and nonviolence, civilised sexual behaviour is an important protection. Such love is not sheer craving for sex, it is true love and understanding. Respecting Our Commitments To engage in a sexual act without understanding or compassion is to act with violence. It is an act against civilization. Many people do not know how to handle their bodies or their feelings. They do not realise that an act of only a few minutes can destroy the life of another person. Sexual exploitation and abuse committed against adults and children is a heavy burden on society. Many families have been broken by sexual misconduct. Children who grow up in such families may suffer their entire lives, but if they get an opportunity to practise, they can transform their suffering. Otherwise, when they grow up, they may follow in the footsteps of their parents and cause more suffering, especially to those they love. We know that the more one engages in sexual misconduct, the more one suffers. We must come together as families to find ways to protect our young people and help them live a civilised life. We need to show our young people that happiness is possible without harmful sexual conduct. Teenage pregnancy is a tragic problem. Teens are not yet mature enough to understand that with love comes responsibility. When a thirteen-or fourteen-year-old boy and girl come together for sexual intercourse, they are just following their natural instincts. When a girl gets pregnant and gives birth at such a young age, her parents also suffer greatly. Public schools throughout the United States have nurseries where babies are cared for while their mothers are in the classroom. The young father and mother do not even know yet how to take care of themselves - how can they take care of another human being? It takes years of maturing to become ready to be a parent.

Sadly, there is no evidence that the existence of a code of ethics has any particular relationship to an organisation’s actual practice of ethical behaviours.

Perpetrators were designated vaguely as 'Asians', while claims were made that the abuse was not about ethnicity and religion but about domination of man over woman;and anyway, who are we, with our Church paedophilia and sexual abuse scandals - that of the media personality Jimmy Saville being a case in point - to adopt the moral high ground over a victimised minority?......In both cases , we are dealing with organised - ritualised even - collective activity. In the case of Rotherham, another parallel may be even more pertinent. One of the terrifying effects of the non-contemporaneity of different levels of social life- behaviour that somehow seems out of sync with the age in which we live - is the rise of the violence against women.

Inspiration leads to a changed mindset. A changed mindset triggers a change in behaviour.

Effective learning changes the brain structure which in turn induces the desired behaviour.

A fertile soil, quality seeds, photosynthesis and deep roots make a tree endure. A trusting environment, inspired employees, a learning mentality and anchoring effective behaviours make a High Performing Organisation successful.

THE TEN STEPS TO BUILDING A COMPANY CULTURE 1. Define the company’s core values and align them with aspects such as mission, vision, principles or purpose to create a solid foundation for the organisation. 2. Integrate the desired culture into every aspect of the company, including hiring policies, processes and procedures across all departments and functions. 3. Agree upon expected behaviours and standards for all team members, promoting a positive work environment. 4. Establish a purpose that goes beyond the company’s commercial goals, fostering a deeper connection for employees. 5. Use myths, stories, company-specific vocabulary and legends, along with symbols and habits, to reinforce the company culture and embed it in the collective consciousness. 6. Develop a unique identity as a group and cultivate a sense of exclusivity and pride within the team. 7. Create an atmosphere that celebrates achievements, progress, and living the company culture, boosting motivation and pride. 8. Encourage camaraderie, community and a sense of belonging among team members, encourage mutual dependence and a collective sense of obligation, reinforcing the interconnected nature of the team. 9. Remove barriers and enable employees to express themselves authentically and embrace their individuality within the organisation. 10. Emphasise the unique qualities and contributions of both employees and the collective, positioning them as distinct and exceptional.

Observe their cohabiting customs,’ Gutkind’s great-grandfather wrote, ‘observe them as a scientist might observe the mating habits of white mice, and you will see that however far outside the swarm they wander to satisfy their appetites, for purposes of procreation they invariably regroup. They choose their mistresses and lovers from those for whom they feel neither respect nor compassion and their wives and husbands from their own ranks. As is often reported by innocents who encounter them without knowing by what rules they live, they can be companionable, amusing, even adorable, and in some circumstances, especially where reciprocal favours are looked for, munificent. But this to them is no more than play, the exercise of their undeniable powers and charm for the mere sadistic fun of it. Thereafter their loyalty is solely to each other. Let one of their number suffer and their vengefulness knows no limits; let one of their number perish and they will make the planet quake for it. To some, this is taken to be the proof of the steadfastness of their tribal life, the respect and affection they have been brought up, over many generations, to show to one another. But it is in fact a manifestation of a sense of superiority that values the life of anyone not belonging to their “tribe” at less than nothing. Only witness, in that country which they call their ancestral home (but which few of them except the most desperate appear to be in any hurry to repair to), a recent exchange of prisoners with one of their many enemies in which, for the sake of a single one of their own – just one – they willingly handed over in excess of seven hundred! The mathematics make a telling point. Never, in the history of humanity, has one people held all others in such contempt, or been more convinced that the world can, and will, be organised for their benefit alone. It has been said that were the earth to be laid waste, so long as not a single hair of one of theirs was harmed, they would connive in that destruction. That is not a justification for their destruction, though others argue persuasively for it. But it does invite us to ask how much longer we can tolerate their uncurbed presence.” … ‘Some worm of divisiveness in their own souls has impelled them – throughout history, as though they knew history itself was against them – to the brink of self-destruction. Imaginatively, the story of their annihilation engrosses them; let them enjoy a period of peace and they conjure war, let them enjoy a period of regard and they conjure hate. They dream of their decimation as hungry men dream of banquets. What their heated brains cannot conceive, their inhuman behaviour invites. “Kill us, kill us! Prove us right!” Time and again they have been saved, not by their own resolution, but by the world taking them at their own low self-valuation and endeavouring to deliver them the consummation they devoutly wish. Only then are they able to come together as a people, mend their divisions, and celebrate their escape as one more proof of the divine protection to which their specialness entitles them. But it is a dangerous game and will backfire on them one day.

He would see no reason why he should accept socially approved standards of conduct and morality, or why he should not indulge all his own self-centred vices. So, at the very moment when men appeared capable of setting up the perfectly organised society, one based upon reason and not imagination, man’s vices would reassert themselves and begin to undermine socially conditioned behaviour. This would reveal itself first of all in demands for increasingly democratic social, economic and political conditions and institutions, and then in a demand for increasingly permissive forms of social behaviour and morality until finally the very notion of morality, of right and wrong, would disappear.

Emotional resilience is a protective factor against the development of stress, anxiety and depression, while also contributing to reduced sickness days within employment due to employees being more adept in managing adversity. Resilient individuals have more effective coping strategies in dealing with life and challenging events such as a bereavement or loss of a relationship, job or role. Consequently, they are more likely to maintain performance during adversity. Emotional resilience contributes to healthy behaviours, higher qualifications and skills, better employment, better mental well being, and quicker recovery from illness, which can also provide organisations with a competitive edge.

The point is to think from a position of strength, rather than focus on complaints, or behave like a victim. Not ‘If we had such and such, then you’d see how successful we could be’, but ‘Given that we don’t have such and such, or that this and that is not up to par, we’ll take this action in order to realise our goal anyway.’ Many people – and organisations – prefer to transfer responsibility onto external events, or onto others, but it is much more meaningful (and fun) to focus on your own behaviour.

Many organizations, oblivious that good work culture has the propensity to propel the organization to the next well, turn deaf ears and blind eyes to the cold culture that has inevitably developed within the structure due to lack of supervision and timely strategic advice and training. The higher management may view the work culture that has developed within the company as ancillary to business progress and lunge it across to the HR department to magically iron the creases of an involuntarily besmirched work culture or blunt work culture.

There is a clear-cut trade-off between the level of customer service and profit-making intentions. It’s always our choice to choose one over the other.

What is sensory integration therapy? This form of occupational therapy helps children and adults with SPD (sensory processing disorder) use all their senses together. These are the senses of touch, taste, smell, sight, and hearing. Sensory integration therapy is claimed to help people with SPD respond to sensory inputs such as light, sound, touch, and others; and change challenging or repetitive behaviours. Someone in the family may have trouble receiving and responding to information through their senses. This is a condition called sensory processing disorder (SPD). These people are over-sensitive to things in their surroundings. This disorder is commonly identified in children and with conditions like autism spectrum disorder. The exact cause of sensory processing disorder is yet to be identified. However, previous studies have proven that over-sensitivity to light and sound has a strong genetic component. Other studies say that those with sensory processing conditions have abnormal brain activity when exposed simultaneously to light and sound. Treatment for sensory processing disorder in children and adults is called sensory integration therapy. Therapy sessions are play-oriented for children, so they should be fun and playful. This may include the use of swings, slides, and trampolines and may be able to calm an anxious child. In addition, children can make appropriate responses. They can also perform more normally. SPD can also affect adults Someone who struggles with SPD should consider receiving occupational therapy, which has an important role in identifying and treating sensory integration issues. Occupational therapists are health professionals using different therapeutic approaches so that people can do every work they need to do, inside and outside their homes. Through occupational therapy, affected individuals are helped to manage their immediate and long-term sensory symptoms. Sensory integration therapy for adults, especially for people living with dementia or Alzheimer's disease, may use everyday sounds, objects, foods, and other items to rouse their feelings and elicit positive responses. Suppose an adult is experiencing agitation or anxiety. In that case, soothing music can calm them, or smelling a scent familiar to them can help lessen their nervous excitement and encourage relaxation, as these things can stimulate their senses. Seniors with Alzheimer's/Dementia can regain their ability to connect with the world around them. This can help improve their well-being overall and quality of life. What Are The Benefits of Sensory Integration Therapy Sensory integration treatment offers several benefits to people with SPD: * efficient organisation of sensory information. These are the things the brain collects from one's senses - smell, touch, sight, etc. * Active involvement in an exploration of the environment. * Maximised ability to function in recreational and other daily activities. * Improved independence with daily living activities. * Improved performance in the home, school, and community. * self-regulations. Affected individuals get the ability to understand and manage their behaviours and understand their feelings about things that happen around them. * Sensory systems modulation. If you are searching for an occupational therapist to work with for a family with a sensory processing disorder, check out the Mission Walk Therapy & Rehabilitation Centre. The occupational therapy team of Mission Walk uses individualised care plans, along with the most advanced techniques, so that patients can perform games, school tasks, and other day-to-day activities with their best functional skills. Call Mission Walk today for more information or a free consultation on sensory integration therapy. Our customer service staff will be happy to help.

Over the past thirty years the orthodox view that the maximisation of shareholder value would lead to the strongest economic performance has come to dominate business theory and practice, in the US and UK in particular.42 But for most of capitalism’s history, and in many other countries, firms have not been organised primarily as vehicles for the short-term profit maximisation of footloose shareholders and the remuneration of their senior executives. Companies in Germany, Scandinavia and Japan, for example, are structured both in company law and corporate culture as institutions accountable to a wider set of stakeholders, including their employees, with long-term production and profitability their primary mission. They are equally capitalist, but their behaviour is different. Firms with this kind of model typically invest more in innovation than their counterparts focused on short-term shareholder value maximisation; their executives are paid smaller multiples of their average employees’ salaries; they tend to retain for investment a greater share of earnings relative to the payment of dividends; and their shares are held on average for longer by their owners. And the evidence suggests that while their short-term profitability may (in some cases) be lower, over the long term they tend to generate stronger growth.43 For public policy, this makes attention to corporate ownership, governance and managerial incentive structures a crucial field for the improvement of economic performance. In short, markets are not idealised abstractions, but concrete and differentiated outcomes arising from different circumstances.

The second concept is design. Business models have something to do with how organisations function, specifically in terms of the structures and relationships that govern behaviours and activities.

Love is therefore, an action, a behaviour, a capability.

Like the psychological model outlined above, the psychiatric understanding of ’organised paedophilia’ is a framework that is focused primarily on individual psychological factors and overlooks the role of violence in criminal groups and the contexts in which such groups emerge. The underlying assumption of literature on ‘organised paedophilia’ is that members of sexually abusive groups are motivated by a pathological sexual interest in children but this does not accord with evidence that suggests that abusive groups can simultaneously abuse children and women. It is increasingly recognised that sexual offenders may not specialise in one particular victim category, and a significant proportion of child sexual abusers have also offended against adults (Cann et al. 2007, Heil et al. 2003). Furthermore, many of the behaviours of abusive groups appear to be designed to elicit fear and pain from the victim rather than to generate sexual pleasure for the perpetrator per se., are not mutually exclusive, but there is a sadistic dimension to organised abuse that is not explicable as ‘paedophilic’. A survivor of organised abuse from Belgium, Regina Louf, made this point clearly when she said: I find the expression ‘paedophile network’ misleading. For me paedophiles are those men who go to playgrounds or swimming pools, priests…I certainly don't want to exonerate them, but I would rather have paedophiles than the types we were involved with. There were men who never touched the children. Whether you were five, ten, or fifteen didn’t matter. What mattered to them was sex, power, experience. To do things they would never have tried with their own wives. Among them were some real sadists. (Louf quoted in Bulte and de Conick 1998) A credible theoretical account of organised abuse must necessarily (a) account for the available empirical evidence of organised abuse, (b) address the complex patterns of abuse and violence evident in sexually abusive groups, and (c) explain the ways in which sexually abusive groups form in a range of contexts, including families and institutions.

Combat is an interaction between human organisations. It is adversarial, highly dynamic, complex and lethal. It is grounded in individual and collective human behaviour, and conducted between organisations that are themselves complex. It is not determined, hence uncertain, and evolutionary. Critically, and to an extent in a way which we currently overlook, combat is fundamentally a human activity.12

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