Task Oriented Quotes

Usually, she considered Valgu a solid judge of character. She found it easy to concede trust to those he would call friend. But this man, and his brazen claim that he had the ability to restore her wings. Tegija seemed task oriented, and had an heir of self important pride, common traits among attractive men. Tegija was in all things the exact opposite of her private nightmare. The one where her brothers failed to retrieve her, and the House sold her off to some nervous indecisive man child. No one had even bothered to introduce them.

Above all, during the interval, change from “ego orientation” to “task orientation.” Think: “I know this seems like a personal insult, but it is not. It is a challenge to be overcome that calls on skills I have.

As crude a weapon as the cave man's club, the chemical barrage has been hurled against the fabric of life - a fabric on the one hand delicate and destructible, on the other miraculously tough and resilient, and capable of striking back in unexpected ways. These extraordinary capacities of life have been ignored by the practitioners of chemical control who have brought to their task no "high-minded orientation," no humility before the vast forces with which they tamper.

Hercule Poirot addressed himself to the task of keeping his moustaches out of the soup.

One misconception about highly successful cultures is that they are happy, lighthearted places. This is mostly not the case. They are energized and engaged, but at their core their members are oriented less around achieving happiness than around solving hard problems together. This task involves many moments of high-candor feedback, uncomfortable truth-telling, when they confront the gap between where the group is, and where it ought to be.

Philosophy, then, is not a doctrine, not some simplistic scheme for orienting oneself in the world, certainly not an instrument or achievement of human Dasein. Rather, it is this Dasein itself insofar as it comes to be, in freedom, from out of its own ground. Whoever, by stint of research, arrives at this self-understanding of philosophy is granted the basic experience of all philosophizing, namely that the more fully and originally research comes into its own, the more surely is it "nothing but" the transformation of the same few simple questions. But those who wish to transform must bear within themselves the power of a fidelity that knows how to preserve. And one cannot feel this power growing within unless one is up in wonder. And no one can be caught up in wonder without travelling to the outermost limits of the possible. But no one will ever become the friend of the possible without remaining open to dialogue with the powers that operate in the whole of human existence. But that is the comportment of the philosopher: to listen attentively to what is already sung forth, which can still be perceived in each essential happening of world. And in such comportment the philosopher enters the core of what is truly at stake in the task he has been given to do. Plato knew of that and spoke of it in his Seventh Letter: 'In no way can it be uttered, as can other things, which one can learn. Rather, from out of a full, co-existential dwelling with the thing itself - as when a spark, leaping from the fire, flares into light - so it happens, suddenly, in the soul, there to grow, alone with itself.

There was no real up-and-down structure, but merely a figure at the top and then everyone else scrambling for his attention. It wasn’t task-based so much as response-oriented—whatever captured the boss’s attention focused everybody’s attention.

The greatest task of morals is always sexual regulation; for the reproductive instinct creates problems not only within marriage, but before and after it, and threatens at any moment to disturb social order with its persistence, its intensity, its scorn of law, and its perversions.

Real innovation comes not from top-down pronouncements and narrowly defined tasks. It comes from hiring innovators focused on the big picture who can orient themselves within a problem and solve it without having their hand held the whole time. We call it being loosely coupled but tightly aligned.

The language of innovation is often spoken in a tone that betrays a paradoxical combination of grandiose evangelism and task-oriented practicality, an impersonal celebration of technology, and an earnest celebration of aesthetic idiosyncrasies.

Our hankering for a state of leisure or leisure state is the proof of the fact that most of us are working at a task to which we could never have been called by anyone but a salesman, certainly not by God or by our own natures. Traditional craftsmen whom I have known in the East cannot be dragged away from their work, and will work overtime to their own pecuniary loss. "Why Exhibit Works of Art?

The result is that modern man knows himself only in so far as he can become conscious of himself—a capacity largely dependent on environmental conditions, knowledge and control of which necessitated or suggested certain modifications of his original instinctive tendencies. His consciousness therefore orients itself chiefly by observing and investigating the world around him, and it is to the latter’s peculiarities that he must adapt his psychic and technical resources. This task is so exacting, and its fulfilment so profitable, that he forgets himself in the process, losing sight of his instinctual nature and putting his own conception of himself in place of his real being.

Client-therapist disagreement about the goals and tasks of therapy may impair the therapeutic alliance.† This issue is not restricted to group therapy. Client-therapist discrepancies on therapeutic factors also occur in individual psychotherapy. A large study of psychoanalytically oriented therapy found that clients attributed their successful therapy to relationship factors, whereas their therapists gave precedence to technical skills and techniques.84 In general, analytic therapists value the coming to consciousness of unconscious factors and the subsequent linkage between childhood experiences and present symptoms far more than do their clients, who deny the importance or even the existence of these elements in therapy; instead they emphasize the personal elements of the relationship and the encounter with a new, accepting type of authority figure.

And attention, men! Don’t despair! There is plenty of stuff in here for you too. Since I have spent the majority of my life in rooms filled with men I feel like I know you well. I love you. I love the shit out of you. I think this book will speak to men in a bunch of different ways. I should also point out that there is a secret code in each chapter and if you figure it out it unlocks the next level and you get better weapons to fight the zombie quarterbacks on the Pegasus Bridge. So get cracking, you task-oriented monkey brains.

He had truly meant to pay her a compliment when he told her how different she was from “those silly young noblewomen,” had truly believed that she would be flattered to be thought extraordinary from her sex. It was men like him who had made her into a symbol, had put her into this impossible position. But, in a way, that made the task easy. She knew exactly what she needed to say and do, and she even enjoyed the challenge of playing the role of his ideal: She was worthy only insofar as she oriented herself to men, like a sunflower adoring the sun.

What we can do is limit and expand our perspective to whatever will keep us calmest and most ready for the task at hand. Think of it as selective editing—not to deceive others, but to properly orient ourselves.

Every man, woman and child, regardless of age, ability, nationality, religion, sexual orientation or social class was valuable and must be treated as such. His task, he realised, was finding someone to buy them all.

RED HEAD Tight, inhibited, results-oriented, anxious, aggressive, over-compensating, desperate. BLUE HEAD Loose, expressive, in the moment, calm, clear, accurate, on task. It’s what tennis coach Nick Bollettieri calls the ‘centipede effect’. If a centipede had to think about moving all its legs in the right order, it would freeze, the task too complex and daunting. The same is true of humans. Red is what Suvorov called ‘the Dark’. It is that fixated negative content loop of self-judgement, rigidity, aggression, shut down and panic. Blue is what he called ‘the Light’ – a deep calmness in which you are on task, in the zone, on your game, in control and in flow. It applies to the military; it applies to sport; it applies to business. In the heat of battle, the difference between the inhibitions of the Red and the freedom of Blue is the manner in which we control our attention. It works like this: where we direct our mind is where our thoughts will take us; our thoughts create an emotion; the emotion defines our behaviour; our behaviour defines our performance. So, simply, if we can control our attention, and therefore our thoughts, we can manage our emotions and enhance our performance.

The capacity to organise information or to perform goal-oriented tasks collapsed, and new words, fears, and anxieties emerged, as if from the netherworlds of the mind. In the end, all organized thinking began to crumble, entrapping the schizophrenic within a maze of mental rubble.

At work, they knew me to be capable but fragile. Quiet, clouded up with daydreams. Usually diligent, though sometimes inconsistent, moody. But also something else, something implacable: I was unsavvy in some fundamental, uncomfortable way. The sound of my loud, nervous laugh, like gargling gravel, was a social liability. I skipped too many office parties. They kept me on because my output was prolific and they could task me with more and more production assignments. When I focused a trait I exhibited at the beginning of my time there, I could be detail-oriented to the point of obsession.

the brain’s innate physical structure and two separate, specialized hemispheres facilitate left brain-right brain disconnection under conditions of threat. Capitalizing on the tendency of the left brain to remain positive, task-oriented, and logical under stress, these writers hypothesized that the disconnected left brain side of the personality stays focused on the tasks of daily living, while the other hemisphere fosters an implicit right brain self that remains in survival mode, braced for danger, ready to run, frozen in fear, praying for rescue, or too ashamed to do anything but submit.

I arrived always at the same, disquieting place: the history of Western exploration in the New World in every quarter is a confrontation with an image of distant wealth. Gold, furs, timber, whales, the Elysian Fields, the control of trade routes to the Orient—it all had to be verified, acquired, processed, allocated, and defended. And these far-flung enterprises had to be profitable, or be made to seem profitable, or be financed until they were. The task was wild, extraordinary. And it was complicated by the fact that people were living in North America when we arrived. Their title to the wealth had to be extinguished.

When you attempt to multi-task, your focus, attention, and energy is spent switching between your tasks and re-orienting yourself to exactly where you were before you switched. It’s like swimming against the current. Every time you take a stroke, you might only get one quarter of a stroke forward because of the current, and sometimes you might even go backwards despite your best efforts.   It’s an inefficient use of your time that ends up in your becoming well-versed in the beginning stages of many tasks, but never quite seeing them to completion.   The better approach is to be willfully ignorant of everything else you need to do, while giving full attention to one task at a time. In a sense, a lumberjack can only chop the tree in front of him or her, and can’t do anything with a bunch of half-chopped trees. Chopping the tree in front of you will allow you to make better progress on everything more than actively working on it while multi-tasking.

Alerting, which indicates when to attend, and adapts our level of vigilance. Orienting, which signals what to attend to, and amplifies any object of interest. Executive attention, which decides how to process the attended information, selects the processes that are relevant to a given task, and controls their execution.

Originally tasked with finding out why wolves were slaughtering caribou, Mowat instead discovered that wolves are family-oriented creatures with complex behaviors, not the bloodthirsty beasts they were thought to be. Never Cry Wolf is credited with changing the public perception of wolves and challenging the hunter and government

... the task of finding one's own way must be immeasurably harder when all the heroes, all the protagonists, are not only another gender but another race, or another sexual orientation, and when you find that you yourself are described as savages or the servants or the people who don't matter. There are so many forms of annihilation.

In view of the possibility of finding meaning in suffering, life's meaning is an unconditional one, at least potentially. That unconditional meaning, however, is paralleled by the unconditional value of each and every person. It is that which warrants the indelible quality of the dignity of man. Just as life remains potentially meaningful under any conditions, even those which are most miserable, so too does the value of each and every person stay with him or her, and it does so because it is based on the values that he or she has realized in the past, and is not contingent on the usefulness that he or she may or may not retain in the present. More specifically, this usefulness is usually defined in terms of functioning for the benefit of society. But today's society is characterized by achievement orientation, and consequently it adores people who are successful and happy and, in particular, it adores the young. It virtually ignores the value of those who are otherwise, and in so doing blurs the decisive difference between being valuable in the sense of dignity and being valuable in the sense of usefulness. If one is not cognizant of this difference and holds that na individual's value stems only from his present usefulness, then, believe me, one owes it only to personal inconsistency not to plead for euthanasia along the lines of Hitler's program, that is to say, "mercy" killing of all those who have lost their social usefulness, be it because of old age, incurable illness, mental deterioration, or whatever handicap they may suffer. Confounding the dignity of man with mere usefulness arises from a conceptual confusion that in turn may be traced back to the contemporary nihilism transmitted on many an academic campus and many an analytical couch. Even in the setting of training analyses such an indoctrination may take place. Nihilism does not contend that there is nothing, but it states that everything is meaningless. And George A. Sargent was right when he promulgated the concept of "learned meaninglessness." He himself remembered a therapist who said, "George, you must realize that the world is a joke. There is no justice, everything is random. Only when you realize this will you understand how silly it is to take yourself seriously. There is no grand purpose in the universe. It just is. There's no particular meaning in what decision you make today about how to act." One must generalize such a criticism. In principle, training is indispensable, but if so, therapists should see their task in immunizing the trainee against nihilism rather than inoculating him with the cynicism that is a defense mechanism against their own nihilism.

don’t be swayed by degrees or past positions. See how people live and serve within your community before you give them a title, especially the title of elder. Let them prove themselves in your community of faith by being faithful with task-oriented jobs before moving them into ministry positions. Make sure they are servants before they become leaders.

Indeed ethnography and theory resemble nothing so much as the two arcs of a hyperbola, which cast their beams in opposite directions, lighting up the surfaces, respectively, of mind and world. They are back to back, and darkness reigns between them. But what if each arc were to reverse its orientation, so as to embrace the other in an encompassing, brightly illuminated ellipse? We would then have neither ethnography nor theory, nor even a compound of both. What we would have is an undivided, interstitial field of anthropology. If ethnographic theory is the hyperbola, anthropology is the ellipse. For ethnography, when it turns, is no longer ethnography but the educational correspondences of real life. And theory, when it turns, is no longer theory, but an imagination nourished by its observational engagements with the world. The rupture between reality and imagination—the one annexed to fact, the other to theory—has been the source of much havoc in the history of consciousness. It needs to be repaired. It is surely the task of anthropology, before all else, to repair it. In calling a halt to the proliferation of ethnography, I am not asking for more theory. My plea is for a return to anthropology.

In the Gospels, Jesus repeatedly challenges the religious authorities of the day, but ultimately what he’s saying is relevant to all forms of religion. It wouldn’t matter if he grew up a Jew, or a Christian, or a Buddhist, or a Hindu, because he’s speaking about the structure of religion itself—its hierarchy, its tendency to become corrupted by human beings’ desires for power, for influence, for money. Jesus, I think, had a profound understanding that the religion itself, instead of connecting us to the radiance of being, connecting us to that spiritual mystery, could easily become a barrier to divinity. As soon as we get too caught up with the rites and the rituals and the Thou shalts and Thou shalt nots of conventional religion, we begin to lose sight of the primary task of religion, which is to orient us toward the mystery of being and awaken us to what we really are. Of course,

Reading Chip's college orientation materials, Alfred had been struck by the sentence New England winters can be very cold. The curtains he'd bought at Sears were of a plasticized brown-and-pink fabric with a backing of foam rubber. They were heavy and bulky and stiff. "You'll appreciate these on a cold night," he told Chip. "You'll be surprised how much they cut down drafts." But Chip's freshman roommate was a prep-school product named Roan McCorkle who would soon be leaving thumbprints, in what appeared to be Vaseline, on the fifth-grade photo of Denise. Roan laughed at the curtains and Chip laughed, too. He put them back in the box and stowed the box in the basement of the dorm and let it gather mold there for the next four years. He had nothing against the curtains personally. They were simply curtains and they wanted no more than what any curtains wanted - to hang well, to exclude light to the best of their ability, to be neither too small nor too large for the window that it was their task in life to cover; to be pulled this way in the evening and that way in the morning; to stir in the breezes that came before rain on a summer night; to be much used and little noticed. There were numberless hospitals and retirement homes and budget motels, not just in the Midwest but in the East as well, where these particularly brown rubber-backed curtains could have had a long and useful life. It wasn't their fault that they didn't belong in a dorm room. They'd betrayed no urge to rise above their station; their material and patterning contained not a hint of unseemly social ambition. They were what they were. If anything, when he finally dug them out of the eve of graduation, their virginal pinkish folds turned out to be rather less plasticized and homely and Sears-like than he remembered. They were nowhere near as shameful as he'd thought.

Our subconscious world hides the patterns and attitudes that we’ve learned, copied, or absorbed in our childhood. It automatically runs this old default program until we decide to change it. That’s why it’s our primordial task to gain self-knowledge, instead of repeating on autopilot the default patterns stored in our subconscious. We must learn to make choices that are in harmony with our natural truth which is always oriented towards more love, joy, and self-awareness.

The politics of deference focuses on the consequences that are likeliest to show up in the rooms where elites do most of their interacting: classrooms, boardrooms, political parties. As a result, we seem to end up with far more, and more specific, practical advice about how to, say, allocate tasks at a committee meeting than how to keep people alive. Deference as a default political orientation can work counter to marginalized groups' interests. We are surrounded by a discourse that locates attentional injustice in the selection of spokespeople and book lists taken to represent the marginalized, rather than focusing on the actions of the corporations and algorithms that much more powerfully distribute attention. This discourse ultimately participates in the weaponization of attention in the service of marginalization. It directs what little attentional power we can control at symbolic sites of power rather than at the root political issues that explain why everything is so fucked up.

Casabianca" The boy stood on the burning deck Whence all but he had fled; The flame that lit the battle's wreck Shone round him o'er the dead. Yet beautiful and bright he stood, As born to rule the storm; A creature of heroic blood, A proud, though child-like form. The flames rolled on–he would not go Without his Father's word; That father, faint in death below, His voice no longer heard. He called aloud–'say, Father, say If yet my task is done?' He knew not that the chieftain lay Unconscious of his son. 'Speak, father!' once again he cried, 'If I may yet be gone!' And but the booming shots replied, And fast the flames rolled on. Upon his brow he felt their breath, And in his waving hair, And looked from that lone post of death In still yet brave despair. And shouted but once more aloud, 'My father! must I stay?' While o'er him fast, through sail and shroud, The wreathing fires made way. They wrapt the ship in splendour wild, They caught the flag on high, And streamed above the gallant child, Like banners in the sky. There came a burst of thunder sound– The boy–oh! where was he? Ask of the winds that far around With fragments strewed the sea!– With mast, and helm, and pennon fair, That well had borne their part– But the noblest thing which perished there Was that young faithful heart. Notes: Young Casabianca, a boy about thirteen years old, son of the admiral of the Orient, remained at his post (in the Battle of the Nile), after the ship had taken fire, and all the guns had been abandoned; and perished in the explosion of the vessel, when the flames had reached the powder.

Humans never outgrow their need to connect with others, nor should they, but mature, truly individual people are not controlled by these needs. Becoming such a separate being takes the whole of a childhood, which in our times stretches to at least the end of the teenage years and perhaps beyond. We need to release a child from preoccupation with attachment so he can pursue the natural agenda of independent maturation. The secret to doing so is to make sure that the child does not need to work to get his needs met for contact and closeness, to find his bearings, to orient. Children need to have their attachment needs satiated; only then can a shift of energy occur toward individuation, the process of becoming a truly individual person. Only then is the child freed to venture forward, to grow emotionally. Attachment hunger is very much like physical hunger. The need for food never goes away, just as the child's need for attachment never ends. As parents we free the child from the pursuit of physical nurturance. We assume responsibility for feeding the child as well as providing a sense of security about the provision. No matter how much food a child has at the moment, if there is no sense of confidence in the supply, getting food will continue to be the top priority. A child is not free to proceed with his learning and his life until the food issues are taken care of, and we parents do that as a matter of course. Our duty ought to be equally transparent to us in satisfying the child's attachment hunger. In his book On Becoming a Person, the psychotherapist Carl Rogers describes a warm, caring attitude for which he adopted the phrase unconditional positive regard because, he said, “It has no conditions of worth attached to it.” This is a caring, wrote Rogers, “which is not possessive, which demands no personal gratification. It is an atmosphere which simply demonstrates I care; not I care for you if you behave thus and so.” Rogers was summing up the qualities of a good therapist in relation to her/his clients. Substitute parent for therapist and child for client, and we have an eloquent description of what is needed in a parent-child relationship. Unconditional parental love is the indispensable nutrient for the child's healthy emotional growth. The first task is to create space in the child's heart for the certainty that she is precisely the person the parents want and love. She does not have to do anything or be any different to earn that love — in fact, she cannot do anything, since that love cannot be won or lost. It is not conditional. It is just there, regardless of which side the child is acting from — “good” or “bad.” The child can be ornery, unpleasant, whiny, uncooperative, and plain rude, and the parent still lets her feel loved. Ways have to be found to convey the unacceptability of certain behaviors without making the child herself feel unaccepted. She has to be able to bring her unrest, her least likable characteristics to the parent and still receive the parent's absolutely satisfying, security-inducing unconditional love. A child needs to experience enough security, enough unconditional love, for the required shift of energy to occur. It's as if the brain says, “Thank you very much, that is what we needed, and now we can get on with the real task of development, with becoming a separate being. I don't have to keep hunting for fuel; my tank has been refilled, so now I can get on the road again.” Nothing could be more important in the developmental scheme of things.

(Recently I came across a study that revealed a cognitive bias in which people consistently overlook the evidence of one person being better than another at something and assume that both are equally good at a task. This was exactly what we were seeing.) For example, people who were known not to be creative were being assigned tasks that required creativity; people who didn’t pay attention to details were being assigned to detail-oriented jobs, and so on. We needed a way to make the data that showed what people were like even clearer and more explicit, so I began making “Baseball Cards” for employees that listed their “stats.

A famous American Freudian, commenting on a paper I had read, reported that he just had returned from Moscow. There, he said, he had found a lower frequency of neurosis as compared with the United States. He added that this might be traced to the fact that in Communist countries, as he felt, people are more often confronted with a task to complete. 'This speaks in favor of your theory,' he concluded, 'that meaning direction and task orientation are important in terms of mental health.' A year later, some Polish psychiatrists asked me to give a paper on logotherapy, and when I did so I quoted the American psychoanalyst. 'You are less neurotic than the Americans because you have more tasks to complete,' I told them. And they smugly smiled. 'But do not forget,' I added, 'that the Americans have retained their freedom also to choose their tasks, a freedom which sometimes seems to me to be denied to you.' They stopped smiling. How fine it would be to synthesize East and West, to blend tasks with freedom. Freedom then could fully develop. It really is a negative concept which requires a positive complement. And the positive complement is responsibleness. [...] Freedom threatens to degenerate into mere arbitrariness unless it is lived in terms of responsibleness. I like to say that the Statue of Liberty on the East Coast should be supplemented by a Statue of Responsibility on the West Coast.

A number of factors contribute to the development of an individual’s “practiced self-deception.” First, people who live primarily in fantasy confuse fantasy images with real, goal-directed action. They believe that they are actively pursuing their goals, when in fact they are not taking the steps necessary for success. For example, an executive in the business world may only perform the functions that enhance an image of himself as the “boss,” and leave essential management tasks unattended. The distinction between the image of success and its actual achievement is blurred. Retreat from action-oriented behavior is masked by the person’s focus on superficial signs and activities that preserve vanity and the fantasy image. Secondly, involvement in fantasy distorts one’s perception of reality, making self-deception more possible. Kierkegaard (1849/1954) alluded to this power of fantasy to attract and deceive when he observed: Sometimes the inventiveness of the human imagination suffices to procure possibility. Instead of summoning back possibility into necessity, the man pursues the possibility—and at last cannot find his way back to himself. (p. 77, 79) Thirdly, through its assigned roles and its rules for role-designated behavior, including age-appropriate activities, our culture actively supports people’s tendencies to give themselves up to more and more passivity and fantasy as they move through the life process. In addition, the discrepancy between society’s professed values on the one hand, and how society actually operates, on the other, tends to distort a person’s perceptions of reality, further confusing the difference between idealistic fantasies and actual accomplishments. The general level of pretense, duplicity, and deception existing in our society contributes to everyone’s disillusionment, cynicism, resignation, and passivity. The pooling of the individual defenses and fantasies of all society’s members makes it possible for each person to practice self-delusion under the guise of normalcy. Thus chronic self-denial becomes a socially acceptable defense against death anxiety.

So what was the dierence between Alison and Jillian? Both were pseudo-extroverts, and you might say that Alison was trying and failing where Jillian was succeeding. But Alison’s problem was actually that she was acting out of character in the service of a project she didn’t care about. She didn’t love the law. She’d chosen to become a Wall Street litigator because it seemed to her that this was what powerful and successful lawyers did, so her pseudo-extroversion was not supported by deeper values. She was not telling herself, I’m doing this to advance work I care about deeply, and when the work is done I’ll settle back into my true self. Instead, her interior monologue was The route to success is to be the sort of person I am not. This is not self-monitoring; it is self-negation. Where Jillian acts out of character for the sake of worthy tasks that temporarily require a different orientation, Alison believes that there is something fundamentally wrong with who she is. It’s not always so easy, it turns out, to identify your core personal projects. And it can be especially tough for introverts, who have spent so much of their lives conforming to extroverted norms that by the time they choose a career, or a calling, it feels perfectly normal to ignore their own preferences. They may be uncomfortable in law school or nursing school or in the marketing department, but no more so than they were back in middle school or summer camp.

THE SIX-HOUR SEMINAR that Jack was forced to attend at the beginning of each new semester had been called Orientation until a few years ago, when the university changed the seminar’s name to Onboarding. The name change coincided with a revamp of the orientation curriculum, which had bloated into this all-day human resources horror during which members of the HR team attempted, at unmerciful length, to “socialize the mission statement’s DNA,” is how they put it. They were referring to the many-planked mission statement the university had spent two years and countless consultant dollars developing in a campus-wide effort to express everything the university did in just one sentence. This was the brainchild of the university’s new CFO, who told the faculty in all seriousness that developing a mission statement that captured everything the university did in just one sentence was akin to their “moonshot,” and he asked for their help in this endeavor “not because it is easy, but because it is hard.” Why the university needed to corral its collective intelligence and creativity and energy for the task of expressing everything it did in just one sentence was a mystery to most faculty, but this did not stop their administrator bosses from enthusiastically assigning them to “mission statement working groups” so that they could have a voice (unpaid) in developing this one magical sentence, this one statement that would distill everything everyone did into a phrase ideally small enough for letterhead.

Why did Cold War Washington let Western Europe “get away” with all this light socialism when similar policy orientations led to violent intervention in the Third World? Was it only that, as Francisca said, Americans simply trusted their European cousins—who were white, and therefore responsible—to handle the task of managing democracy? A complementary explanation might be that these countries, some still overseeing remnants of colonial empire, were incredibly rich and powerful. They were much harder to push around, even if Washington had wanted to, and—perhaps more importantly—they sat at the top of the world economy. They were being fully integrated into the US-led system, and so there was much less of a risk they would try to radically reshape the global order, because it had served them quite well.

The way we look out at the world changes how we see these things. Is our perspective truly giving us perspective or is it what’s actually causing the problem? That’s the question. What we can do is limit and expand our perspective to whatever will keep us calmest and most ready for the task at hand. Think of it as selective editing—not to deceive others, but to properly orient ourselves. And it works. Small tweaks can change what once felt like impossible tasks. Suddenly, where we felt weak, we realize we are strong. With perspective, we discover leverage we didn’t know we had. Perspective has two definitions. Context: a sense of the larger picture of the world, not just what is immediately in front of us Framing: an individual’s unique way of looking at the world, a way that interprets its events Both matter, both can be effectively injected to change a situation that previously

stimuli that normally attract attention. The most dramatic demonstration was offered by Christopher Chabris and Daniel Simons in their book The Invisible Gorilla. They constructed a short film of two teams passing basketballs, one team wearing white shirts, the other wearing black. The viewers of the film are instructed to count the number of passes made by the white team, ignoring the black players. This task is difficult and completely absorbing. Halfway through the video, a woman wearing a gorilla suit appears, crosses the court, thumps her chest, and moves on. The gorilla is in view for 9 seconds. Many thousands of people have seen the video, and about half of them do not notice anything unusual. It is the counting task—and especially the instruction to ignore one of the teams—that causes the blindness. No one who watches the video without that task would miss the gorilla. Seeing and orienting are automatic

In any community, there is a tension between a task-oriented culture and a relational (or covenantal) culture. Both are integral to a healthy community. Tasks need the organizational structures of committees, agendas, and regulated, efficient actions. And actions, committees, and structures need to be grounded in, and responsive to, dynamic covenant relationships that are always in process. Most communities, however, have an overwhelming tendency to focus on tasks and structures, and the churches I have served are no exception to this rule. The New York Avenue Presbyterian Church, for example, is awash in tasks, such as serving the homeless and the mentally ill, tutoring inner-city teenagers, and tending to our members. We expend an enormous amount of energy engaging these tasks. In fact, tasks consume most of our time and energy. Thus, relationship building is not easy because it is most often done in and around our activities (our tasks). All of this is to say that relation building, if it is to be foundational to communal life, must be intentional and focused, for tasks can be all-consuming.

focusing on a task can make people effectively blind, even to stimuli that normally attract attention. The most dramatic demonstration was offered by Christopher Chabris and Daniel Simons in their book The Invisible Gorilla. They constructed a short film of two teams passing basketballs, one team wearing white shirts, the other wearing black. The viewers of the film are instructed to count the number of passes made by the white team, ignoring the black players. This task is difficult and completely absorbing. Halfway through the video, a woman wearing a gorilla suit appears, crosses the court, thumps her chest, and moves on. The gorilla is in view for 9 seconds. Many thousands of people have seen the video, and about half of them do not notice anything unusual. It is the counting task—and especially the instruction to ignore one of the teams—that causes the blindness. No one who watches the video without that task would miss the gorilla. Seeing and orienting are automatic functions of System 1, but they depend on the allocation of some attention to the relevant stimulus. The authors note that the most remarkable observation of their study is that people find its results very surprising. Indeed, the viewers who fail to see the gorilla are initially sure

We have been thinking and doing a post jobs-system economy in Detroit for more than two decades. In fall 2011, several hundred people from Detroit and around the nation came together to share the lessons we have derived from our struggles to distinguish “work” from “jobs.” I noted that people moved from the farm to the city to take “jobs.” They went from making clothes and growing food to buying clothes and buying food. Humans changed from producers to consumers, and their models and ideals of work became factory oriented. Olga Bonfiglio, a professor at Kalamazoo College, wrote a thoughtful response to my presentation and the many others comprising our Reimagining Work conference. “Basically, work is about one’s calling in life and contributions to the community while jobs are more about the specific tasks people perform for an organization,” she remarked. “ ‘Jobs’ have a dehumanizing effect as people fill interchangeable slots in a big machine. In today’s global economy workers can be easily replaced with those willing to work for lower wages. So, transformation to any new system of ‘work’ must begin with one’s own personal discernment about identity and purpose in this life.” We know we have not been alone in Detroit. All over the planet more and more people are thinking beyond making a living to making a life—a life that respects Earth and one another. Just as we need to reinvent democracy, now is the time for us to reimagine work and reimagine life. The new paradigm we must establish is about creating systems that bring out the best in each of us, instead of trying to harness the greed and selfishness of which we are capable. It is about a new balance of individual, family, community, work, and play that makes us better humans.

This is a way of thinking about the past in which space and time echo each other, and it is by no means particular to the Bandanese. Indeed, this form of thought may well have found its fullest elaboration on the other side of the planet, among the Indigenous peoples of North America, whose spiritual lives and understanding of history were always tied to specific landscapes. In the words of the great Native American thinker Vine Deloria Jr., a shared feature of Indigenous North American spiritual traditions is that they all “have a sacred center at a particular place, be it a river, a mountain, a plateau, valley, or other natural feature. . . . Regardless of what subsequently happens to the people, the sacred lands remain as permanent fixtures in their cultural or religious understanding.”12 Developing this argument, Deloria contrasts modes of thought that take their orientation from terrestrial spaces with those that privilege time. For the latter, the crucial question in relation to any event is “when did it happen?” For the former, it is “where did it happen?” The first question shapes the possible answers in a determinate way, locating the event within a particular historical period. The second question shapes the possible answers in a completely different way, because it accords a degree of agency to the landscape itself, and all that lies within it, including the entire range of nonhuman beings. The result, in Deloria’s words, is that “the [Indian] tribes confront and interact with a particular land along with its life forms. The task or role of the tribal religions is to relate the community of people to each and every facet of creation as they have experienced it.” For many Indigenous groups, landscapes remain as vividly alive today as they ever were. “For Indian men and women,” writes the anthropologist Peter Basso, of the Western Apache of Arizona, “the past lies embedded in features of the earth—in canyons and lakes, mountains and arroyos, rocks and vacant fields—which together endow their lands with multiple forms of significance that reach into their lives and shape the ways they think.”13 Stories about the past, built around familiar landmarks, inform every aspect of Apache life. Through these stories features of the landscape speak to people just as loudly as the human voices that historians bring to life from documentary sources.

It’s useful to contrast the missileers’ dysfunctional culture with that of their navy counterparts who work in nuclear submarines. At first glance, the two groups seem roughly similar: Both spend vast amounts of time isolated from the rest of society, both are tasked with memorizing and executing tedious protocols, and both are oriented toward Cold War nuclear deterrence missions whose time has passed. Where they differ, however, is in the density of the belonging cues in their respective environments. Sailors in submarines have close physical proximity, take part in purposeful activity (global patrols that include missions beyond deterrence), and are part of a career pathway that can lead to the highest positions in the navy. Perhaps as a result, the nuclear submarine fleet has thus far mostly avoided the kinds of problems that plague the missileers, and in many cases have developed high-performing cultures.

Adolescence is an inside job. In the 1990s, Suniya S. Luthar, Ph.D., studied adolescents and found that ninth-graders with an internal locus of control - those who felt they had some command over the forces shaping their lives - handled stress better than kids with an external orientation - those who felt others had control over forces shaping their lives...Locus of control is not an all-or-nothing concept. None of us are entirely reliant on one or the other...But more and more often, the teenagers I observe aren't even partially internally motivated. They persistently turn outward toward coaches, teachers, and parents...A startlingly large number of these teens are behaving like younger children. They're stuck performing the chief psychosocial tasks of childhood - being good and doing things right to please adults - instead of taking on the developmental work of separation and independence that is appropriate for their age. When faced with teenage-sized problems, they often have nothing more than the skills of a child.

If Bliss Brain is so desirable and pleasurable, why is it so fragile? Why can our brains be distracted from happiness by the slightest hint of a thought? Why is the demon’s slightest whisper enough to drag us out of bliss? Why are our brains hardwired for negativity? The answer is simple: That’s how our ancestors survived. Those who were the most responsive to danger lived. If your ancestor’s brain had a genetic mutation that heard the rustle of the tiger in the grass a nanosecond earlier, he started running a moment sooner. Genes that paid close attention to threats conferred an enormous survival advantage, as I illustrate in my book The Genie in Your Genes. People who were less responsive to potential threats died, and their genes were lost to the gene pool. Those who reacted to the smallest hint of danger survived, passing their paranoid genes to the next generation. In contrast, happiness provided little or no survival value. Fail to notice a beautiful sunset, ignore the sound of children singing, walk by a rose bush without smelling the blooms? Nothing bad happens. But miss the rustle of the tiger? That’s fatal. So thousands of generations of evolution have honed our ability to respond to even the most minuscule whisper of the remotest possibility of threat, and abandon happiness at the drop of a hat. Mother Nature cares greatly about your survival—and not at all about your happiness. That’s why the DMN defaults to worry, instead of to bliss. Mentally rehearsing future stuff that might just possibly hurt us, past stuff that definitely hurt us, and present stuff that might signal danger—all these are signs of a brain that is successfully practicing the strategies that ensured our ancestors’ survival. This isn’t bad. It’s just excessive for the safe modern world in which we live. If you’re at a construction site where a skyscraper is being built, you wear a hard hat and safety goggles. Such an outfit is entirely appropriate for that context. As attire for tea with the queen? Not so much. Although the DMN interrupts meditation, it plays a useful role in our lives. It is active when we are thinking about others, considering our safety, remembering the past, and planning for the future. It is also active in self-oriented and social tasks, including memorizing the experiences we collect during task-oriented activities. The path of your inner mystic will elevate you to enlightenment. The goal of your inner demon is to keep you safe. You can’t get enlightened if you’ve been eaten by the tiger.

Writing God’s laws on our heart is a promised benefit of the New Covenant, but it does not happen all at once. The reason we try to finish the task by committing ourselves to a works-oriented process of growth, is because we have not learned how to receive what we need from God.

One of the hardest parts of rising to the demands of the new ecosystem economy is the task of building an ecosystem-oriented business within an organizational framework that is simply not set up to do so. To successfully build ecosystem-oriented businesses, then, you will need to devise a new organizational model.

Without wonder meditation is not a panacea. In fact when asked the spiritual leader Jiddu Krishnamurti, "What good is all this contemplation doing?" It's no use at all," he responded. "Meditation isn't guaranteed to make you wealthy, gorgeous or famous. That's a mystery. You do want to achieve your goal, but you need to let go of the target-oriented, overachieving, task-centered way of doing and remain in the state of being that helps to incorporate your mind and body in your meditation. It is the paradox of the Zen instruction “Try not to try.

Meditation can generate several different kinds of altered states like strong emotional swings. Some of these states may be fun, but they are not the aim of exploring the whole universe of phenomena — seeing, listening, feeling, eating, touching, and thought — and of seeking our liberation amid the storm rather than demanding that the phenomenon match our desires. Practices of contemplation are powerful. When you work alone, and feel you're not free, please protect yourself. This dangerous feeling could include extreme fear, stress, uncertainty or even signs of the physical. Stay to speak with an instructor, a psychologist or a professional who can educate you about the procedure if something like this happens. Without wonder meditation is not a panacea. In fact when asked the spiritual leader Jiddu Krishnamurti, "What good is all this contemplation doing?" It's no use at all," he responded. "Meditation isn't guaranteed to make you wealthy, gorgeous or famous. That's a mystery. You do want to achieve your goal, but you need to let go of the target-oriented, overachieving, task-centered way of doing and remain in the state of being that helps to incorporate your mind and body in your meditation. It is the paradox of the Zen instruction “Try not to try.” What to Do in an Emergency A professional teacher's guide is often required. A group called the Spiritual Emergence Network advises people suffering from a spiritual emergency and lets qualified psychologists and physicians discern between a psychological emergency and a mental breakdown. Another way to tell the difference is that the person who sees visions in a spiritual disaster realizes they are delusions, whereas in a psychotic breakdown the person believes the dreams are real. If you have feelings that are extremely unpleasant and no trainer is present, immediately stop the practice and concentrate on simple earthy stuff to get yourself focused. Dig into the yard, go out walking or jogging, get a workout, take a bath or a shower and eat heavy stuff. Slow down your spiritual awakening when you feel threatened by it.

Politics is a realm where the grand pronouncement often takes the place of the painstaking and detail-oriented work of getting meaningful things done. This isn't to say that there's anything inherently wrong with grand pronouncements. Good leadership requires vision and aspiration. It requires the articulation of bold ideas that move people to action. But it is often the mastery of the seemingly unimportant details, the careful execution of the tedious tasks, and the dedicated work done outside of the public eye that make the changes we seek possible.

Cardinal John Henry Newman (1801–90) expressed an exceptionally strong distaste for any theology that supports itself by leaning on the vapid criterion of design. Even before Darwin published the Origin of Species, Newman had written in 1852 that William Paley’s design-oriented natural theology could “not tell us one word about Christianity proper,” and that it “cannot be Christian, in any true sense, at all.” Paley’s brand of theology, Newman goes on, “tends, if it occupies the mind, to dispose it against Christianity.” For Newman, in other words, it is not the task of theology to discover a divine designer lurking immediately beneath or behind the data of biology or physics.7

Interestingly, Freeman describes a set of circumstances in which the unstructured group can, in fact, work: It is task oriented. Its function is very narrow and very specific, like putting on a conference or putting out a newspaper. It is the task that basically structures the group. The task determines what needs to be done and when it needs to be done. It provides a guide by which people can judge their actions and make plans for future activity. It is relatively small and homogeneous. Homogeneity is necessary to insure that participants have a “common language” for interaction. People from widely different backgrounds may provide richness to a consciousness-raising group where each can learn from the others’ experience, but too great a diversity among members of a task-oriented group means only that they continually misunderstand each other. Such diverse people interpret words and actions differently. They have different expectations about each other’s behavior and judge the results according to different criteria. If everyone knows everyone else well enough to understand the nuances, they can be accommodated. Usually, they only lead to confusion and endless hours spent straightening out conflicts no one ever thought would arise. There is a high degree of communication. Information must be passed on to everyone, opinions checked, work divided up, and participation assured in the relevant decisions. This is only possible if the group is small and people practically live together for the most crucial phases of the task. Needless to say, the number of interactions necessary to involve everybody increases geometrically with the number of participants. This inevitably limits group participants to about five, or excludes some from some of the decisions. Successful groups can be as large as 10 or 15, but only when they are in fact composed of several smaller subgroups which perform specific parts of the task, and whose members overlap with each other so that knowledge of what the different subgroups are doing can be passed around easily. There is a low degree of skill specialization. Not everyone has to be able to do everything, but everything must be able to be done by more than one person. Thus no one is indispensable. To a certain extent, people become interchangeable parts. Here

Historians call this way of living “task orientation,” because the rhythms of life emerge organically from the tasks themselves, rather than from being lined up against an abstract timeline, the approach that has become second nature for us today.

Historians call this way of living ‘task orientation’, because the rhythms of life emerge organically from the tasks themselves, rather than from being lined up against an abstract timeline, the approach that has become second nature for us today.

Coming home in May, I hit the ground running. I couldn’t feel anything if I kept busy, so I became the most task-oriented person in town. The garden I planted at Samuel’s was overflowing with blooms. Gus’s class snacks were lavish Pinterest-worthy creations. My garden was incredibly tidy. All the little sprouts of weeds were targets for my suppressed emotions. Kill kill kill. I worried Jeffrey. I knew I was a shell of myself. I knew that he could see it. So I avoided him. He found me down in the garden one day. I had collected a heap of rocks that were left over from a landscaping project. Pulling them out, one by one from the back of the Rhino, I was laying a path through our large vegetable garden that would allow me easier access to our snap peas, beans, tomatoes, and cucumbers at the back of the garden. I’d pinched my hand between two large stones and blood caked my knuckles. “Talk to me," he said, hands shoved deep down in his pockets. “What are you talking about? I’m fine." I was angry. I’d wanted to talk months before. I’d wanted him to hold me in bed while I cried. I’d wanted him to not have been so difficult about getting pregnant in the first place. I’d wanted him not to disappear to go chop wood and then get resentful that I was doing the exact same thing. What’s good for the goose, right? I’d wanted him to know I was angry and then apologize. And these mantras of anger had been running around in my head for months. But then — “I’m sorry," he said. Jeffrey had finally seen me. We talked about our grief. We talked about how we both left like failures. We talked about how lonely we were. Suddenly, standing there with his hands in his pockets, Jeffrey was a different person. He was incredibly vulnerable. He talked to me about how much he valued me and that this was him home and that was worth any fight. And as we talked, he started helping me. He stood and went to get a whole bunch of rocks, laying pathways through the garden for me. Each path was a manifestation of what he was saying. We worked on this garden together.

Peg Dawson, a psychologist and author of Smart but Scattered, told me she often has to reassure parents that it’s way too early to worry about their child’s work ethic. “Task initiation is the hardest skill to master, and future orientation doesn’t kick in until tenth or eleventh grade,” she explained. “For parents, it seems simple, but a thirteen-year-old brain is thinking, ‘I don’t have to do it now, so why should I?’” Children deal in the now.

We must not shirk our tasks, not run away from our destiny - for we cannot really get rid of them except by performing them.

Knowing this, I have watched with great interest as Kim Barnas and her team at ThedaCare hospitals in Wisconsin worked at transforming their culture by redesigning the system of daily management. After two years of experimentation, discussion, and study, they found a more deliberative approach to leading a lean healthcare system. By changing the expectations of what managers and frontline supervisors actually do each day, Kim and her team pushed the roots of lean deeper into the organization. This encouraged new ways of thinking, which led to new behaviors. Instead of adding continuous improvement to the list of manager’s duties, improvement became the organizing principle of their work. Thus, a new management system emerged and it was clear that this was the secret sauce that so many had been seeking. Kim discovered that changing a leader’s work content changed the leader as well. From frontline supervisors to top executives, new management duties encouraged everyone to become more respectful, improvement focused, and process orientated. Instead of managing by exception—running after today’s unique emergency—they fixed processes. They standardized processes. In doing so, more improvements to clinical processes remained in place. Projects initiated by frontline caregivers were aligned with the hospital’s major initiatives and relevant to the unit or clinic. Continuous improvement became the working method instead of the extra task.

Planters from Western cultures can tend to be very task oriented, and activities like socializing informally, drinking tea, and chatting can feel like a waste of time. But in most cultures relationships come before tasks. Evangelism is first and foremost about loving people the way God loves them and then sharing the message of God’s redeeming love with them. People are not objects or targets. They want to be respected and understood. They are people worthy of love, respect, and time.

One of the most difficult aspects of jumping to a new curve is setting aside your ego. In her essay, "Shedding My Skin," Rebecca Jackson writes, "Have you ever let go of something that simultaneously protects and strangles you; something that both defines you, but also suffocates your evolution? just like a snake shedding its skin, you have to lose something critical to grow, leaving you vulnerable and exposed in the process."7 When we take a step down to gain momentum for an upward surge, for a time we will know less than those around us. This can deal a blow to the ego. In achievement-oriented cultures, it is very difficult to look dumb even temporarily, asking questions like, "Am I doing this correctly?" especially to lower-status team members. MIT professor emeritus Edgar Schein describes a willingness to acknowledge that "in the here-and-now my status is inferior to yours because you know something or can do something that I need in order to accomplish a task or goal" as the art of humble inquiry. For many, this can feel very painful. In fact, in some cultures, says Schein, "task failure is preferable to humiliation and loss of face."8

Setting task-oriented objectives provides a mental framework where we are held accountable for what we have control over.

Mindfulness is a quiet strength and deeply rooted value which many other cultures understand and often practice better than we do. It can be puzzling to people from other countries as to why Americans are so task-driven and action-oriented.

Managers need to focus on people, not just tasks. They need to rely on others, not just be self-reliant. Managers are also team-oriented and have a broad focus, whereas nonmanagers succeed by having a narrow focus and being detail-oriented.

Thanks again to Alan Butler's work, this time I was able to inspect the work of Hesiod in connection with the Phaistos Disc for being calendrical, and now I view it through the lens of ancient Egypt by projecting it directly onto the circular zodiac of Dendera. Hesiod has used three different references to the days in his work: (the first ..); (the middle ..); and (.. of the month). With this system which he had used, I linked the "first" references to the zodiac's portals on the East; the "middle" references to the Fullmoon days of the month which are located on the zodiac's western portals; and the "of the month" references to the zodiac's days which are located right after passing by and finishing the rotation beyond the eastern portals. Therefore, Hesiod has recognized Egypt's month's count of days (And tell your slaves the thirtieth is the month's best-suited day). He has also explicitly identified the beginning of the Equinox and Solstice portals on the zodiac based on the zodiac's anticlockwise orientation while emphasizing the more prominent role of the Summer Solstice in the calendar system (The first and fourth and seventh days are holy days to men, the eighth and ninth as well). Hesiod has also issued a warning against, Apophis, the snake demon (But shun the fifth day, fifth days are both difficult and dread). Hesiod has recognized Egypt's royal-cosmic copulation event that takes place at the culmination of the Summer Solstice (The first ninth, though, for human beings, is harmless, quite benign for planting and for being born; indeed, it's very fine For men and women both; this day is never bad all through) Hesiod has identified the exact position of the newly born infant boy on the zodiac (For planting vines the middle sixth is uncongenial but good for the birth of males) and also established the Minoan bull's head rhyton connection with Egypt (The middle fourth, which is a day to soothe and gently tame the sheep and curved-horned), (Open a jar on the middle fourth),(And on the fourth the long and narrow boats can be begun). Hesiod gave Osiris' role in the ancient Egyptian agrarian Theology to men (two Days of the waxing month stand out for tasks men have to do, the eleventh and the twelfth) and pointed out the right location of the boar on the zodiac (Geld your boar on the eighth of the month) and counted on top of these days the days of the mule which comes afterward (on the twelfth day of the month [geld] the long-laboring mule) - since the reference to the mule in the historical text comes right after that of the boar's and both are grouped together conceptually with the act of gelding. He has also identified the role of Isis for resurrecting Osiris after the Summer Solstice event (On the fourth day of the month bring back a wife to your abode) and even referred to the two female figures on the zodiac and identified them as, Demeter and Persephone, the two mythical Greek queens (Upon the middle seventh throw Demeter's holy grain) where we see them along with the reference to Poseidon (i.e. fishes and water) right next to them as the account exists in the Greek mythology. Even more, Hesiod knows when the sequence of the boats' appearances begins on the zodiac (And on the fourth the long and narrow boats can be begun). Astonishingly enough, he mentions the solar eclipse when the Moon fully blocks the Sun (the third ninth's best of all, though this is known by few) and also glorifies sunrise and warns from sunset on that same day (Again, few know the after-twentieth day of the month is best ..) and identifies the event's dangerous location on the west (.. at dawn and that it worsens when the sun sinks in the west).

2. PERSISTENCE: If an idea or an activity is important to them, spirited children can “lock” right in. They are committed to their task, goal-oriented, and unwilling to give up. Getting them to change their minds is a major undertaking. They love to debate and are not afraid to assert themselves.

A good businessman knows how to make a profit. An engineer makes sure it runs well. We need more leaders who are task oriented.

deep-seated feelings of inferiority that drive him to continually prove himself. According to Adler, having a good measure of self-esteem leaves us free to be task oriented

The U.S. culture is individualistic, competitive, optimistic, and pragmatic. We believe that the basic unit of society is the individual, whose rights have to be protected at all costs. We are entrepreneurial and admire individual accomplishment. We thrive on competition. Optimism and pragmatism show up in the way we are oriented toward the short term and in our dislike of long-range planning. We do not like to fix things and improve them while they are still working. We prefer to run things until they break because we believe we can then fix them or replace them. We are arrogant and deep down believe we can fix anything—“The impossible just takes a little longer.” We are impatient and, with information technology’s ability to do things faster, we are even more impatient. Most important of all, we value task accomplishment over relationship building and either are not aware of this cultural bias or, worse, don’t care and don’t want to be bothered with it.

This may seem like a harsh view of our culture, and there are certainly trends in other directions, but when we deal with culture at the tacit assumption level we have to think clearly about what our assumptions actually are, quite apart from our espoused values. The result of a pragmatic, individualistic, competitive, task-oriented culture is that humility is low on the value scale.

Neuroscience may one day resolve how planning takes place. The first hints are coming from the hippocampus, which has long been known to be vital both for memory and for future orientation. The devastating effects of Alzheimer’s typically begin with degeneration of this part of the brain. As with all major brain areas, however, the human hippocampus is far from unique. Rats have a similar structure, which has been intensely studied. After a maze task, these rodents keep replaying their experiences in this brain region, either during sleep or sitting still while awake. Using brain waves to detect what kind of maze paths the rats are rehearsing in their heads, scientists found that more is going on than a consolidation of past experiences.

I should also point out that there is a secret code in each chapter and if you figure it out it unlocks the next level and you get better weapons to fight the zombie quarterbacks on the Pegasus Bridge. So get cracking, you task-oriented monkey brains.

Typically a command and control organization uses a top-down approach in allocating work: it defines a title for an individual, like Sales Manager, and then based on that tries to figure out what kind of tasks the person

Building trust and nurturing legitimacy on both sides of the police/citizen divide is not only the first pillar of this task force’s report but also the foundational principle underlying this inquiry into the nature of relations between law enforcement and the communities they serve.

Decades of research and practice support the premise that people are more likely to obey the law when they believe that those who are enforcing it have the legitimate authority to tell them what to do. But the public confers legitimacy only on those whom they believe are acting in procedurally just ways.

Procedurally just behavior is based on four central principles: 1. Treating people with dignity and respect 2. Giving individuals ‘voice’ during encounters 3. Being neutral and transparent in decision making 4. Conveying trustworthy motives8

Research demonstrates that these principles lead to relationships in which the community trusts that officers are honest, unbiased, benevolent, and lawful. The community therefore feels obligated to follow the law and the dictates of legal authorities and is more willing to cooperate with and engage those authorities because it believes that it shares a common set of interests and values with the police.9

Half of all law enforcement agencies in the United States have fewer than ten officers, and nearly three-quarters have fewer than 25 officers.48 Lawrence Sherman noted in his testimony that “so many problems of organizational quality control are made worse by the tiny size of most local police agencies . . . less than 1 percent of 17,985 U.S. police agencies meet the English minimum of 1,000 employees or more.”49 These small forces often lack the resources for training and equipment accessible to larger departments and often are prevented by municipal boundaries and local custom from combining forces with neighboring agencies. Funding and technical assistance can give smaller agencies the incentive to share policies and practices and give them access to a wider variety of training, equipment, and communications technology than they could acquire on their own. Table 1. Full-time state and local law enforcement employees, by size of agency, 2008

Community policing must be a way of doing business by an entire police force, not just a specialized unit of that force.77

It turns out men use the left side of their brain more (problem-solving, task-oriented), while women use the right side of their brain more (feelings, creativity). Also, men have a thinner parietal region in their brains, which gives them the ability to mentally rotate objects in their mind’s eye. That’s a blessing and a curse when you start moving furniture and appliances. You tell us something will fit, and we know it won’t. Sometimes you’re right; usually we are.

For example, seeing a rectangle of a particular orientation facilitates performance on a subsequent grasping task, provided that the object to be grasped shares that orientation (Craighero, Fadiga, Umiltà, & Rizzolatti, 1996). This priming occurs even when the orientation of the rectangle does not reliably predict the orientation of the object to be grasped. A striking corollary is that visual input can activate covert motor

I think Liberals may tend to be more people oriented, whereas Conservatives are more task oriented. It makes Liberals look softheaded to Conservatives and Conservatives hardhearted to Liberals. I'm a Libertarian for the most part. I guess we're just assholes. Practical, critical thinking assholes who ask evil selfish questions like Why are we being punished for something someone else did or might possibly do?, Who is supposed to pay for this? and What about my children and their future?

What Can You Do About a Passive Child? Parents of passive children have a double problem. These kids have the same boundary problems of irresponsibility or resistance to ownership, but it’s harder to engage them in the learning process. Here are some ways children exhibit passivity: • Procrastination. The child responds to you at the last possible moment. He finishes school tasks late and “makes” you wait in the car for him to get ready for school or other meetings. When you ask him to turn the music down or set the dinner table, a normally energetic and quick-moving child slows his pace down immeasurably. He takes enormous time to do what he doesn’t want, and little time to do what he wants. • Ignoring. Your child shuts your instruction out, either pretending not to hear you or simply disregarding you. She keeps attending to her toy, her book, or her daydreaming. • Lack of initiative and risk-taking. Your child avoids new experiences, such as meeting new friends or trying out a sport or artistic medium, and he stays in familiar activities and patterns. • Living in a fantasy world. Your child tends to be more inward-oriented than invested in the real world. He seems happier and more alive when he is lost in his head, and he retreats there at the first sign of problems or discomfort. • Passive defiance. The child resists your requests by looking blankly or sullenly at you, then simply doing nothing. She is obviously angry or contemptuous of your authority, but shows you without words. • Isolation. Your child avoids contact with others, preferring to stay in her room. Rather than confront, argue, or fight with you, she instead reacts against some problem you present by leaving you. Passive kids aren’t bad or evil. They simply have a particular way of approaching life that

This book is a compilation of interesting ideas that have strongly influenced my thoughts and I want to share them in a compressed form. That ideas can change your worldview and bring inspiration and the excitement of discovering something new. The emphasis is not on the technology because it is constantly changing. It is much more difficult to change the accompanying circumstances that affect the way technological solutions are realized. The chef did not invent salt, pepper and other spices. He just chooses good ingredients and uses them skilfully, so others can enjoy his art. If I’ve been successful, the book creates a new perspective for which the selection of ingredients is important, as well as the way they are smoothly and efficiently arranged together. In the first part of the book, we follow the natural flow needed to create the stimulating environment necessary for the survival of a modern company. It begins with challenges that corporations are facing, changes they are, more or less successfully, trying to make, and the culture they are trying to establish. After that, we discuss how to be creative, as well as what to look for in the innovation process. The book continues with a chapter that talks about importance of inclusion and purpose. This idea of inclusion – across ages, genders, geographies, cultures, sexual orientation, and all the other areas in which new ways of thinking can manifest – is essential for solving new problems as well as integral in finding new solutions to old problems. Purpose motivates people for reaching their full potential. This is The second and third parts of the book describes the areas that are important to support what is expressed in the first part. A flexible organization is based on IT alignment with business strategy. As a result of acceleration in the rate of innovation and technological changes, markets evolve rapidly, products’ life cycles get shorter and innovation becomes the main source of competitive advantage. Business Process Management (BPM) goes from task-based automation, to process-based automation, so automating a number of tasks in a process, and then to functional automation across multiple processes andeven moves towards automation at the business ecosystem level. Analytics brought us information and insight; AI turns that insight into superhuman knowledge and real-time action, unleashing new business models, new ways to build, dream, and experience the world, and new geniuses to advance humanity faster than ever before. Companies and industries are transforming our everyday experiences and the services we depend upon, from self-driving cars, to healthcare, to personal assistants. It is a central tenet for the disruptive changes of the 4th Industrial Revolution; a revolution that will likely challenge our ideas about what it means to be a human and just might be more transformative than any other industrial revolution we have seen yet. Another important disruptor is the blockchain - a distributed decentralized digital ledger of transactions with the promise of liberating information and making the economy more democratic. You no longer need to trust anyone but an algorithm. It brings reliability, transparency, and security to all manner of data exchanges: financial transactions, contractual and legal agreements, changes of ownership, and certifications. A quantum computer can simulate efficiently any physical process that occurs in Nature. Potential (long-term) applications include pharmaceuticals, solar power collection, efficient power transmission, catalysts for nitrogen fixation, carbon capture, etc. Perhaps we can build quantum algorithms for improving computational tasks within artificial intelligence, including sub-fields like machine learning. Perhaps a quantum deep learning network can be trained more efficiently, e.g. using a smaller training set. This is still in conceptual research domain.

Once the boundaries have been established, the next step is to make the operations and workflow visible with the assistance of a board or other aids. While identifying the individual steps of the process through which the workflow passes, Kanban groups should not let themselves be tempted to make the mistake of simply illustrating the official process as stipulated in project handbooks. Of course, there are organizations (such as military or infrastructure) that are required to adhere to strict processes. However, apart from these exceptions, official processes usually exhibit the weakness that they only exist on paper and barely correspond to actual reality. Such nonexistent processes are the wrong starting point for change. To orient ourselves around them would unnecessarily delay the change and/or improvement. In a technical kanban system, it is always the process currently being used in real life that should be visualized. The visualization is therefore also a task for the Kanban team—only the team knows how it actually functions. The identified steps in the process are listed in columns according to their operational sequence. Figure 3.1 shows a sample workflow of analysis, development, and testing represented using a visual board. As with most things in Kanban, there is no recommended layout for the board. We have seen boards visualizing the workflow in spiral form and boards using a motorway as a metaphor—anything that expresses the process as sensibly and clearly as possible is permissible. Many teams explicitly take note of the completion criteria (“definition of done”) for each step so that all team members share the same understanding of when the work has been finished.

Apparently England is ever forgetting that she is at present the greatest Mohammedan empire in the world. Of late years she has systematically neglected Arabism and, indeed, actively discouraged it in examinations for the Indian Civil Service, where it is incomparably more valuable than Greek and Latin. Hence, when suddenly compelled to assume the reins of government in Moslem lands, as Afghanistan in times past and Egypt at present, she fails after a fashion which scandalises her few (very few) friends; and her crass ignorance concerning the Oriental peoples which should most interest her, exposes her to the contempt of Europe as well as of the Eastern world. When the regrettable raids of 1883-84, culminating in the miserable affairs of Tokar, Teb and Tamasi, were made upon the gallant Sudani negroids, the Bisharin outlying Sawakin, who were battling for the holy cause of liberty and religion and for escape from Turkish task-masters and Egyptian tax-gatherers, not an English official in camp, after the death of the gallant and lamented Major Morice, was capable of speaking Arabic. Now Moslems are not to be ruled by raw youths who should be at school and college instead of holding positions of trust and emolument. He who would deal with them successfully must be, firstly, honest and truthful and, secondly, familiar with and favourably inclined to their manners and customs if not to their law and religion.

In our pragmatic task-oriented culture we also learn that feelings are a source of distortion and should not influence judgments, and we are often cautioned not to act impulsively on our feelings. But, paradoxically, we may end up acting most on our feelings when we are least aware of them, all the while deluding ourselves that we are carefully acting only on rational assessments. We are often surprisingly oblivious to the influences that our feelings have on our judgments.

The bottom line is that everything is connected to everything. Our political task is nothing less than the transformation of our nation. Health care for all, absolutely. But in order to create a healthy society, we also need to end poverty and provide decent-paying jobs for all people. We need a strong educational system, a clean environment, and equal opportunity for everyone regardless of their race, gender, sexual orientation, or nationality. These, in fact, are all health-related issues.

The architectural competition is a future oriented production of knowledge through architectural projects. From that perspective the competition takes on an appearance of futuristic archaeology. The future is being investigated with the support of design—not how it is, but how it could be if the proposals were to be implemented. What is important here is that the proposals contain different modes of solution for the same competition design problem. There is no given answer, no “correct solution”, but instead the potential of alternative good solutions to the competition task at hand. For this reason doubt and lack of certainty is a constant companion in the jury’s examination of the design proposals.

At a certain point, we talked about work and life and time and parenting. I told them a little bit about the changes I’d been making—slower, less task-oriented, less driven. The husband, perceptively, turned to Aaron, and asked about what this meant for him, for the shared responsibilities of our life. We all laughed, but it was a serious and valid question. Aaron said, “Yeah, things are messier. She’s not running around cleaning and fussing all the time. I have to do more, and I’m not great at that stuff, and there’s more that we just leave undone. But here’s the thing: I have my wife back. And it’s totally, completely worth it.” That’s why this journey matters. Because I was on a dangerous track, where I was giving the best of myself to people and things “out there,” while the tender inner core of my life and my home were increasingly stretched, pressurized, brittle. And now they’re not. Now the most beautiful, well-tended, truly nurtured and nourished parts of my life are the innermost ones, not the flashy public ones. That’s just as it should be.

while developed-world factory workers worry about the threat of lower-wage Asian and immigrant workers . . . the bigger threat there, to both, is robots! They don’t have emotional problems, and they don’t need healthcare and retirement benefits, just a little maintenance. And then there’s the EVEN greater threat of the automation of left-brain tasks in the office, including many higher professional skills. We ultimately have to become creative, right-brain-oriented entrepreneurial workers who create more customized products and services, delivered in real time . . . to compete with computers that do as much for simple and complex left-brain tasks.

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I pause in my work. Before I develop a notation for aesthetics, I must establish a vocabulary for all the emotions I can imagine. I’m aware of many emotions beyond those of normal humans; I see how limited their affective range is. I don’t deny the validity of the love and angst I once felt, but I do see them for what they were: like the infatuations and depressions of childhood, they were just the forerunners of what I experience now. My passions now are more multifaceted; as self-knowledge increases, all emotions become exponentially more complex. I must be able to describe them fully if I’m to even attempt the composing tasks ahead. Of course, I actually experience far fewer emotions than I could; my development is limited by the intelligence of those around me, and the scant intercourse I permit myself with them. I’m reminded of the Confucian concept of ren: inadequately conveyed by “benevolence,” that quality which is quintessentially human, which can only be cultivated through interaction with others, and which a solitary person cannot manifest. It’s one of many such qualities. And here am I, with people, people everywhere, yet not a one to interact with. I’m only a fraction of what a complete individual with my intelligence could be. I don’t delude myself with either self-pity or conceit: I can evaluate my own psychological state with the utmost objectivity and consistency. I know precisely which emotional resources I have and which I lack, and how much value I place on each. I have no regrets. — My new language is taking shape. It is gestalt oriented, rendering it beautifully suited for thought, but impractical for writing or speech. It wouldn’t be transcribed in the form of words arranged linearly, but as a giant ideogram, to be absorbed as a whole. Such an ideogram could convey, more deliberately than a picture, what a thousand words cannot. The intricacy of each ideogram would be commensurate with the amount of information contained; I amuse myself with the notion of a colossal ideogram that describes the entire universe. The printed page is too clumsy and static for this language; the only serviceable media would be video or holo, displaying a time-evolving graphic image. Speaking this language would be out of the question, given the limited bandwidth of the human larynx.

This involves a deep commitment to self-transformation, submission to a course of discipline by which the mind is tricked out of its conventional habit patterns, and a loving regard for the guru, who must be viewed not as an individual but essentially as a cosmic function. That function is designed to obliterate the illusion of discipleship. Thus the spiritual process between guru and disciple is of a highly paradoxical nature: In order to open to the guru’s transmission and allow it to work the miracle of transformation in us, we must assume the role of the disciple and hence deem the guru as external to ourselves. Yet the guru’s transmission stems from the Spirit itself, which is not separate from us, since it is our very own ultimate identity. The whole spiritual path shares in this paradox. The reason, Yoga tells us, is that while we are inherently free, we do not at present realize this in every moment. Instead we consider ourselves conditioned by all kinds of limiting factors. This turns us into seekers. The search ends when we fully and in every moment live in and as the Spirit, which is truly indivisible whole, whereas the so-called individual is in fact a fragmented being conjured by the illusion of the ego. The guru is the ultimate ego buster. Even while the guru has immense sympathy for the disciple who still thinks of himself as a finite island unto himself—an illusion that is fraught with suffering (duhkha)—the guru constantly and patiently attempts to draw the disciple out of himself and into the supra-individual and universal Self. In this task the guru is governed by wisdom (prajnā) and compassion (karunā), which are themselves supraindividual capacities that are oriented toward the Spirit rather than the finite human personality.

Until we get them onto schedules, babies are the ultimate “task-oriented” beings.

It is dopamine that makes us a goal-oriented species with a bias for progress. When we are given a task to complete, a metric to reach, as long as we can see it or clearly imagine it in our mind’s eye, we will get a little burst of dopamine to get us on our way.