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Disclosing New Worlds: Entrepreneurship, Democratic Action, and the Cultivation of Solidarity
Argues that human beings are at their best not when they are engaged in abstract reflection, but when they are intensely involved in changing the taken-for-granted, everyday practices in some domain of their culture—that is, when they are making history. Disclosing New Worlds calls for a recovery of a way of being that has always characterized human life at its best. The book argues that human beings are at their best not when they are engaged in abstract reflection, but when they are intensely involved in changing the taken-for-granted, everyday practices in some domain of their culture—that is, when they are making history. History-making, in this account, refers not to wars and transfers of political power, but to changes in the way we understand and deal with ourselves. The authors identify entrepreneurship, democratic action, and the creation of solidarity as the three major arenas in which people make history, and they focus on three prime methods of history-making—reconfiguration, cross-appropriation, and articulation.
232 pages, Paperback
First published April 1, 1997
6 people are currently reading
139 people want to read
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September 8, 2023
Trump poisons everything. This book was written in 1997 and the authors have no idea how dangerous their disclosing new worlds will turn out to be in the real-world of today.
The authors do give a quick dismissive warning against Hitler by characterizing him as a ‘dangerous opportunistic demagogue’, and therefore making him outside of the book’s recommendations for entrepreneur, political and cultural spheres because in the end this book is just a self-help book with a tone deafness to reality.
Trump understands that we are in a post-modernist world, and the truth is what Trump makes it for the day, the authors don’t like post-modernism as such (they like Charles Taylor, Alasdair Macintire, Heidegger, and Nietzsche each who have a strong privileging for the default identity), but they don’t realize that there are no central overriding authoritative truth-makers and Trump rides roughshod over what they are clumsily proposing by ignoring facts and feeding off the non-reflective feelings of fear, uncertainty, and doubt.
The cult members, the self-appointed privileged identity class, have certainty and meaning only when they are told what to believe. For them masks don’t work, Trump won the election, democrats would cheat if they could, climate change is a Chinese Hoax, facts have no meaning, only assertions matter, because alternative facts are real for them since the other is not them and not worthy of consideration.
This book has no idea how the world really is, and is naïve in its myopic perspective and disagrees explicitly with Descartes’ rational approach through reflection. For them action matters (substance) more than thoughtful abstractions (ontology).
The authors’ premise is that ontological goods must have substantial goods privileged, and that the non-reflective action should precede the reflective. Their examples presume a ‘charity of understanding’, and that the other side is fact based and want to know, understand, and do what is best for the sake of the good. There is no lie that the other side is not willing to embrace if it just serves their cult’s desires and passions. Non-reflective thought gives the mob what they want and makes them emotionally pleased.
The authors’ give Martin Luther King and MADD (Mothers against Drunk Driving) as examples for embracing the paradigms and introducing anomalies in to the public square such as Charles Taylor yearns for and he is cited multiple times in this book, I enjoyed his books, but I see him as misguided and a relic from a by gone era, I feel the same way about this book.
There are no rules of the game and the mob leads the cult leader (Trump in this case) and Fox News (sic) doesn’t control the mob, they control Fox News. The problem is not “an opportunistic demagogue”, but rather the mob themselves who are just waiting for validation for their feelings of anger, resentment and revenge (Trump says “I am your retribution” for a reason).
This book values implicitly the identity of the already privileged and just assume they don’t have an identity. Their examples presume rationality for the other side and that identity is not as important as a well laid out set of facts, but, the privileged never think of themselves as an identity class and only fundamentally change when their illusions melt away. As the book mentions feminism represented a fundamental change for society and the world saw women differently, but the authors don’t realize that it was not the arguments that won the day, but the irrelevance of the deniers.
I don’t think the authors realize that the disclosing of a new world must necessitate the destruction of one’s current world, and that would lead to what is going on now with MAGA morons. They would rather follow a liar than have world collapse. This book doesn’t get that point, and talks past reality.
This book at best is a footnote today. The quaintness of an ideal world that never was bogle’s the mind. The authors truly advocate feelings rather than reflection and facts, and are arguing for feelings as our guide, while not realizing that we are only one Mussolini, one Hitler or one Donald Trump away from a fascist state. Dreyfus wrote a book in 2007 called All Things Shining and he does a similar thing within that book.
The authors do give a quick dismissive warning against Hitler by characterizing him as a ‘dangerous opportunistic demagogue’, and therefore making him outside of the book’s recommendations for entrepreneur, political and cultural spheres because in the end this book is just a self-help book with a tone deafness to reality.
Trump understands that we are in a post-modernist world, and the truth is what Trump makes it for the day, the authors don’t like post-modernism as such (they like Charles Taylor, Alasdair Macintire, Heidegger, and Nietzsche each who have a strong privileging for the default identity), but they don’t realize that there are no central overriding authoritative truth-makers and Trump rides roughshod over what they are clumsily proposing by ignoring facts and feeding off the non-reflective feelings of fear, uncertainty, and doubt.
The cult members, the self-appointed privileged identity class, have certainty and meaning only when they are told what to believe. For them masks don’t work, Trump won the election, democrats would cheat if they could, climate change is a Chinese Hoax, facts have no meaning, only assertions matter, because alternative facts are real for them since the other is not them and not worthy of consideration.
This book has no idea how the world really is, and is naïve in its myopic perspective and disagrees explicitly with Descartes’ rational approach through reflection. For them action matters (substance) more than thoughtful abstractions (ontology).
The authors’ premise is that ontological goods must have substantial goods privileged, and that the non-reflective action should precede the reflective. Their examples presume a ‘charity of understanding’, and that the other side is fact based and want to know, understand, and do what is best for the sake of the good. There is no lie that the other side is not willing to embrace if it just serves their cult’s desires and passions. Non-reflective thought gives the mob what they want and makes them emotionally pleased.
The authors’ give Martin Luther King and MADD (Mothers against Drunk Driving) as examples for embracing the paradigms and introducing anomalies in to the public square such as Charles Taylor yearns for and he is cited multiple times in this book, I enjoyed his books, but I see him as misguided and a relic from a by gone era, I feel the same way about this book.
There are no rules of the game and the mob leads the cult leader (Trump in this case) and Fox News (sic) doesn’t control the mob, they control Fox News. The problem is not “an opportunistic demagogue”, but rather the mob themselves who are just waiting for validation for their feelings of anger, resentment and revenge (Trump says “I am your retribution” for a reason).
This book values implicitly the identity of the already privileged and just assume they don’t have an identity. Their examples presume rationality for the other side and that identity is not as important as a well laid out set of facts, but, the privileged never think of themselves as an identity class and only fundamentally change when their illusions melt away. As the book mentions feminism represented a fundamental change for society and the world saw women differently, but the authors don’t realize that it was not the arguments that won the day, but the irrelevance of the deniers.
I don’t think the authors realize that the disclosing of a new world must necessitate the destruction of one’s current world, and that would lead to what is going on now with MAGA morons. They would rather follow a liar than have world collapse. This book doesn’t get that point, and talks past reality.
This book at best is a footnote today. The quaintness of an ideal world that never was bogle’s the mind. The authors truly advocate feelings rather than reflection and facts, and are arguing for feelings as our guide, while not realizing that we are only one Mussolini, one Hitler or one Donald Trump away from a fascist state. Dreyfus wrote a book in 2007 called All Things Shining and he does a similar thing within that book.
May 17, 2020
7 stars. Incredible book about changing the world or taking small steps first and changing your local community first. I loved this. Nothing more to say from my end. Here are my best bits lifted from the book:
The entrepreneur began to see that work could be understood in terms of speech acts, such as requests, promises, stipulations of conditions of satisfaction and declarations and assessments of completed tasks. The heart of work was not carrying out tasks but designing the nature of the space in which tasks would make sense as worth doing. And indeed as more and more of the commodities we purchase are tied to services we find that we are purchasing relationships with their providers and we understand more and more that each relationship is unique and must be managed By managing not the tasks involved but the concerns to be addressed by the tasks.
Does theMarket have a significantly entrepreneurial business sector? Does the nation have citizen groups involving themselves in legislation and other governmental decision-making? Does the nation have institutions like universities and courts articulating the concerns that cultural figures seek to address?
We write in support of entrepreneurial practices within capitalist market economies of citizens action groups in modern representative democracies and of the culture figures who cultivate solidarity among diverse peoples in modern nations.
Carol Gilligans claim that woman’s standards of situational care enable negotiation in contexts where men’s standards of universal justice produce stalemate.
The Galilein habit of thought that Descartes drew into prominence was detachment. For people interpreting themselves and things with detachment the best view of anything would then be the spectators distanced view. Detachment enables us first of all to obtain a wider view by extracting ourselves from the immediate pressures of the moment and to see what is before us in terms of its relationships to other matters.
The economic power elite that controls the means of production division of labour work rules and so forth, the political power elite that makes the laws and controls the judges; And the cultural power elite that determines which imaginative works structure our aspirations and self definitions – all these elites we may fear because together they control the structural aspects of our lives. The notion of such an elite grows precisely out of the Cartesian notion that a domain of activity can be controlled by those who understand it’s basic features and the laws governing their association.
We seek to show that human beings respond most sensitively to the local situations neither just by reacting as their identity dictates or by responding differently to each situation, but by changing themselves in order to preserve continuously developing identities. That is they respond to each local situation by elaborating a current stand on who they are by reference to past or related stands they have taken. In order to have such a response people must have identities-senses of what their lives as a whole are about.
Once one has a sensitivity to something such as good food, decency, certain kinds of beauty, or even the pleasures of hiking one is already on the path of refining and developing that sensitivity. One sees food decent behaviour beauty and hiking trails in a new light. They draw one to them in the way they did not before. As one is drawn time and time again one then continuously develops one’s skills for dealing with what one is sensitive to.
Endure the humbling eclipse of self that comes in the process of profound learning from others.
A willingness to except Failure,learn from it and act to boldly in the shadows of doubt. He inhabits a realm where expertise may be a form of ignorance and the best possibilities spring from a consensus of impossibility. That is to say that the entrepreneur must learn humility in order never to be sure of her know how and to let herself be captivated by a possibility whose exploration will produce results larger than those produced by her knowledge.
For entrepreneurs reconfiguration is the most important of these but in reconfiguring work our entrepreneur also articulates by gathering the concerns essential for the conversations that set up contexts for tasks: making offers and requests negotiating promises stating conditions of satisfaction and declaring whether these conditions have been satisfied or not. Such aspects of work conversation already important for setting up the contexts for tasks but by focusing on these aspects of conversation at work in meetings and conferences and even in casual talk our entrepreneur made conversations related to work clearer and more efficient. Moreover recall that the entrepreneur had both to discuss his ideas with and to show his prototype to people from other side worlds to see how it could be useful to them before he put his product into final form. This was an instance of cross appropriation.
Anyone who has had a new idea of any sort in whatever domain knows that she immediately faces banalisers Who will say that the idea is really old and has already been tried. People tend to see new thinking according to its kind and not its precise content so a case of new thinking that will be categorised as of a certain type and all the old constraints on ideas of that type will be rehearsed. The other problem with the new thinking can come from the success of the thinkers Own formulation. If a new thought is formulated carefully it will seem obviously true. And this will stand in its way. For again the banalisers Will say that if the thought is so obviously true, it must already have been taken into account. Which definitely isn’t always the case.
We have also seen that the kind of thinking that leads to innovation requires an openness to anomalies in life. It requires an interest in holding onto these anomalies in one’s daily activities and seeing clearly how these anomalies look under different conditions. If people are to do this in an enterprise and the more they do it the more entrepreneurial the enterprise will become then they cannot see their lives and the discloses space in which they work as being settled. Seen things are settled acting as though the way we do things is the natural way of doing things are the greatest enemies of seeing anomalies in the first place and of holding onto them in the second place.
We might think of Lavoie’s entrepreneurs As athletes who become so skilled at the game that they bring out latent possibilities and in doing so change the game is nature. Lavoie is certainly right in saying that the entrepreneur re-gestalts a culture or as he puts it shifts interpretive framework’s and that such shifts are global.
The really successful entrepreneurs we know I’m not usually separate from others; on the contrary they are especially well plugged into the culture. What gives them the ability to sense what their customers will want is not some kind of mysterious alertness that gets switched on but the capacity to read the conversations of mankind. They can pick up the sense of where the fellows in the culture stand, what value stay at here to what purposes they press you and what they consider beautiful and what they deem profane.
We have two preconditions for leading a good life. The first is that we lead our life from the inside in accordance with our beliefs about what gives value to life. Individuals must therefore have the resources and liberties needed to lead their lives in accordance with their beliefs about value without fear of discrimination or punishment. Hence the traditional liberal concern with individual privacy and the opposition to the enforcement of morals. The second precondition is that we must be free to question those beliefs to examine them in light of whatever information examples and arguments our culture can provide. Individuals must therefore have the conditions necessary to acquire an awareness of different views about the good life and an ability to examine these views intelligently. Hence the equally traditional liberal concern for education and freedom of expression and association.
Ideas generally are adopted in institutions if a small cadre of people Share some concern and then start talking to more and more people on officially until the concern takes a certain official shape but enables it to be acknowledged widely discussed widely and finally resolved with the consensus.
As Burke puts it in a free country every man thinks he has a concern in all public matters. This is moreover different from the ancient Pollis or Republic because the modern public sphere is self-consciously separate from power. It is supposed to be listened to by power but it is not itself an exercise of power.
Cross appropriating it occurs when people from one world generate a practice and give it to people in another world who can receive and use it but who would not have generated it on their own. Cross appropriating allowed the mothers against drunk driving MADD to become a leader in changing the style of the national culture much as an entrepreneur could change your style by introducing a new product what we emphasise here however is not the change of style but the means by which practices were changed. While entrepreneurs change practices by means of some products new practice or service that people find attractive and must adjust their practices to use, MADD members spoke interpretively to lead people to take up a new practices. In this case they spoke interpretively in a society that had a dominant style and they caused various sub world's to make changes. When enough changes are made in sub wills, there is a change in the general style of the nation.
Change can sometimes involve multifaceted political skills for example one constituting an association 2 discovering Are disharmony as a disparity worthy of investigation. Number three determining that the practice that the disparity reveals permeates many domains of life. Number four Cross appropriating practices with people in other disclose of spaces so that they become sensitive to the problem and respond to it in their own domain. Number five proposing a social change in the light of what one is seeing a new. Number six talking with people who are specialists in making legal changes.
We can see them that post-Cold War global politics did not involve all the operators of huge sovereign state diplomacy. If democratic politics thrives on the citizen virtue of political action groups, then international political action groups may well produce a more activist and democratic world order without the burden of new world bureaucracies.
Our thesis is that solidarity in a multicultural society lies not in
a passive experience of a common unifying good but in the active cultivation of a set of shared roughly audit concerns that this cultivation produces a “we“ identity.
When genuine history is being made open to people we dedicate themselves to the historical mission in which they see themselves engaged, the average every day is both conserved and redesigned.
But hirsch thinks that a democracy in which people are self-governing requires more than a shared the incoherent national vocabulary, since incoherence would prevent people from governing themselves on the basis of broad principles everyone understood and cared about. Therefore hirsch claims that we in the United States need and have in addition to our shared national vocabulary a shared coherent civil religion that tells us which of our concerns are the highest-tolerance equality freedom patriotism duty and cooperation.
And just as we suggested that national solidarity does not require an audit set of concerns but rather a loosely coordinated bundle of concerns so the educational program that draws our attention to and cultivates that loosely coordinated bundle of concerns need it self be no more ordered. In other words we propose that we take our experience of differences in understanding and worthiness seriously not a something to overcome something to see in the light of something else like western metaphysics that has been overcome and not as a ground of endless contests between those who champion one or another ordered set of arguments and concerns
If historical figures do not emerge from such institutions then we have a strong indication that business government and the courts and universities have been taken over by the disease of careerism.
We have also shown that such exploration and transformation begins in the most humble of activities. Everyone who engages in productive labour in conversation or in community activities has opportunities for changing customary meanings in these areas of life though many like the skills to Exploit those opportunities. Knowing what kind of being is we are is the first step towards expanding history making skills and understanding them. (Dream team?) With this realisation we can pursue new types of education dedicated to focusing our sensitivity to history making and cultivated the skills we need to be more truly ourselves. (Brutiful conversations?)
The entrepreneur began to see that work could be understood in terms of speech acts, such as requests, promises, stipulations of conditions of satisfaction and declarations and assessments of completed tasks. The heart of work was not carrying out tasks but designing the nature of the space in which tasks would make sense as worth doing. And indeed as more and more of the commodities we purchase are tied to services we find that we are purchasing relationships with their providers and we understand more and more that each relationship is unique and must be managed By managing not the tasks involved but the concerns to be addressed by the tasks.
Does theMarket have a significantly entrepreneurial business sector? Does the nation have citizen groups involving themselves in legislation and other governmental decision-making? Does the nation have institutions like universities and courts articulating the concerns that cultural figures seek to address?
We write in support of entrepreneurial practices within capitalist market economies of citizens action groups in modern representative democracies and of the culture figures who cultivate solidarity among diverse peoples in modern nations.
Carol Gilligans claim that woman’s standards of situational care enable negotiation in contexts where men’s standards of universal justice produce stalemate.
The Galilein habit of thought that Descartes drew into prominence was detachment. For people interpreting themselves and things with detachment the best view of anything would then be the spectators distanced view. Detachment enables us first of all to obtain a wider view by extracting ourselves from the immediate pressures of the moment and to see what is before us in terms of its relationships to other matters.
The economic power elite that controls the means of production division of labour work rules and so forth, the political power elite that makes the laws and controls the judges; And the cultural power elite that determines which imaginative works structure our aspirations and self definitions – all these elites we may fear because together they control the structural aspects of our lives. The notion of such an elite grows precisely out of the Cartesian notion that a domain of activity can be controlled by those who understand it’s basic features and the laws governing their association.
We seek to show that human beings respond most sensitively to the local situations neither just by reacting as their identity dictates or by responding differently to each situation, but by changing themselves in order to preserve continuously developing identities. That is they respond to each local situation by elaborating a current stand on who they are by reference to past or related stands they have taken. In order to have such a response people must have identities-senses of what their lives as a whole are about.
Once one has a sensitivity to something such as good food, decency, certain kinds of beauty, or even the pleasures of hiking one is already on the path of refining and developing that sensitivity. One sees food decent behaviour beauty and hiking trails in a new light. They draw one to them in the way they did not before. As one is drawn time and time again one then continuously develops one’s skills for dealing with what one is sensitive to.
Endure the humbling eclipse of self that comes in the process of profound learning from others.
A willingness to except Failure,learn from it and act to boldly in the shadows of doubt. He inhabits a realm where expertise may be a form of ignorance and the best possibilities spring from a consensus of impossibility. That is to say that the entrepreneur must learn humility in order never to be sure of her know how and to let herself be captivated by a possibility whose exploration will produce results larger than those produced by her knowledge.
For entrepreneurs reconfiguration is the most important of these but in reconfiguring work our entrepreneur also articulates by gathering the concerns essential for the conversations that set up contexts for tasks: making offers and requests negotiating promises stating conditions of satisfaction and declaring whether these conditions have been satisfied or not. Such aspects of work conversation already important for setting up the contexts for tasks but by focusing on these aspects of conversation at work in meetings and conferences and even in casual talk our entrepreneur made conversations related to work clearer and more efficient. Moreover recall that the entrepreneur had both to discuss his ideas with and to show his prototype to people from other side worlds to see how it could be useful to them before he put his product into final form. This was an instance of cross appropriation.
Anyone who has had a new idea of any sort in whatever domain knows that she immediately faces banalisers Who will say that the idea is really old and has already been tried. People tend to see new thinking according to its kind and not its precise content so a case of new thinking that will be categorised as of a certain type and all the old constraints on ideas of that type will be rehearsed. The other problem with the new thinking can come from the success of the thinkers Own formulation. If a new thought is formulated carefully it will seem obviously true. And this will stand in its way. For again the banalisers Will say that if the thought is so obviously true, it must already have been taken into account. Which definitely isn’t always the case.
We have also seen that the kind of thinking that leads to innovation requires an openness to anomalies in life. It requires an interest in holding onto these anomalies in one’s daily activities and seeing clearly how these anomalies look under different conditions. If people are to do this in an enterprise and the more they do it the more entrepreneurial the enterprise will become then they cannot see their lives and the discloses space in which they work as being settled. Seen things are settled acting as though the way we do things is the natural way of doing things are the greatest enemies of seeing anomalies in the first place and of holding onto them in the second place.
We might think of Lavoie’s entrepreneurs As athletes who become so skilled at the game that they bring out latent possibilities and in doing so change the game is nature. Lavoie is certainly right in saying that the entrepreneur re-gestalts a culture or as he puts it shifts interpretive framework’s and that such shifts are global.
The really successful entrepreneurs we know I’m not usually separate from others; on the contrary they are especially well plugged into the culture. What gives them the ability to sense what their customers will want is not some kind of mysterious alertness that gets switched on but the capacity to read the conversations of mankind. They can pick up the sense of where the fellows in the culture stand, what value stay at here to what purposes they press you and what they consider beautiful and what they deem profane.
We have two preconditions for leading a good life. The first is that we lead our life from the inside in accordance with our beliefs about what gives value to life. Individuals must therefore have the resources and liberties needed to lead their lives in accordance with their beliefs about value without fear of discrimination or punishment. Hence the traditional liberal concern with individual privacy and the opposition to the enforcement of morals. The second precondition is that we must be free to question those beliefs to examine them in light of whatever information examples and arguments our culture can provide. Individuals must therefore have the conditions necessary to acquire an awareness of different views about the good life and an ability to examine these views intelligently. Hence the equally traditional liberal concern for education and freedom of expression and association.
Ideas generally are adopted in institutions if a small cadre of people Share some concern and then start talking to more and more people on officially until the concern takes a certain official shape but enables it to be acknowledged widely discussed widely and finally resolved with the consensus.
As Burke puts it in a free country every man thinks he has a concern in all public matters. This is moreover different from the ancient Pollis or Republic because the modern public sphere is self-consciously separate from power. It is supposed to be listened to by power but it is not itself an exercise of power.
Cross appropriating it occurs when people from one world generate a practice and give it to people in another world who can receive and use it but who would not have generated it on their own. Cross appropriating allowed the mothers against drunk driving MADD to become a leader in changing the style of the national culture much as an entrepreneur could change your style by introducing a new product what we emphasise here however is not the change of style but the means by which practices were changed. While entrepreneurs change practices by means of some products new practice or service that people find attractive and must adjust their practices to use, MADD members spoke interpretively to lead people to take up a new practices. In this case they spoke interpretively in a society that had a dominant style and they caused various sub world's to make changes. When enough changes are made in sub wills, there is a change in the general style of the nation.
Change can sometimes involve multifaceted political skills for example one constituting an association 2 discovering Are disharmony as a disparity worthy of investigation. Number three determining that the practice that the disparity reveals permeates many domains of life. Number four Cross appropriating practices with people in other disclose of spaces so that they become sensitive to the problem and respond to it in their own domain. Number five proposing a social change in the light of what one is seeing a new. Number six talking with people who are specialists in making legal changes.
We can see them that post-Cold War global politics did not involve all the operators of huge sovereign state diplomacy. If democratic politics thrives on the citizen virtue of political action groups, then international political action groups may well produce a more activist and democratic world order without the burden of new world bureaucracies.
Our thesis is that solidarity in a multicultural society lies not in
a passive experience of a common unifying good but in the active cultivation of a set of shared roughly audit concerns that this cultivation produces a “we“ identity.
When genuine history is being made open to people we dedicate themselves to the historical mission in which they see themselves engaged, the average every day is both conserved and redesigned.
But hirsch thinks that a democracy in which people are self-governing requires more than a shared the incoherent national vocabulary, since incoherence would prevent people from governing themselves on the basis of broad principles everyone understood and cared about. Therefore hirsch claims that we in the United States need and have in addition to our shared national vocabulary a shared coherent civil religion that tells us which of our concerns are the highest-tolerance equality freedom patriotism duty and cooperation.
And just as we suggested that national solidarity does not require an audit set of concerns but rather a loosely coordinated bundle of concerns so the educational program that draws our attention to and cultivates that loosely coordinated bundle of concerns need it self be no more ordered. In other words we propose that we take our experience of differences in understanding and worthiness seriously not a something to overcome something to see in the light of something else like western metaphysics that has been overcome and not as a ground of endless contests between those who champion one or another ordered set of arguments and concerns
If historical figures do not emerge from such institutions then we have a strong indication that business government and the courts and universities have been taken over by the disease of careerism.
We have also shown that such exploration and transformation begins in the most humble of activities. Everyone who engages in productive labour in conversation or in community activities has opportunities for changing customary meanings in these areas of life though many like the skills to Exploit those opportunities. Knowing what kind of being is we are is the first step towards expanding history making skills and understanding them. (Dream team?) With this realisation we can pursue new types of education dedicated to focusing our sensitivity to history making and cultivated the skills we need to be more truly ourselves. (Brutiful conversations?)
August 30, 2009
I read and hear so much about innovation it looses meaning. What is innovation anyway? The authors say that innovation and (for lack of a better term) being the most happy are one and the same. The authors claim that life is best (we are most happy) when we are in the middle of a positive change in how we do things. Notice that it is "how" we do things, not "what" we do.
So, for example, I enjoy teaching others what I know. There is a person I regularly interact with that doesn't appreciate being "taught". By only suggesting practices that are needed at the time, I've been able to reach this person. I had to change how I worked with her. Not what I did. This was an innovation and felt great.
The authors provide the how to innovation that we are looking for. The ideas need time to cook. This is a book to read once through then think on the concepts for a year. Refer to the book to understand again what the authors are saying.
Disclosing New Worlds is foundational for devoted students of human change. It belongs on the shelf next to other great philosophers.
But practically, what innovation are you working on?
So, for example, I enjoy teaching others what I know. There is a person I regularly interact with that doesn't appreciate being "taught". By only suggesting practices that are needed at the time, I've been able to reach this person. I had to change how I worked with her. Not what I did. This was an innovation and felt great.
The authors provide the how to innovation that we are looking for. The ideas need time to cook. This is a book to read once through then think on the concepts for a year. Refer to the book to understand again what the authors are saying.
Disclosing New Worlds is foundational for devoted students of human change. It belongs on the shelf next to other great philosophers.
But practically, what innovation are you working on?
July 27, 2015
Abriendo Mundos es un valioso trabajo acerca de la capacidad de innovar y emprender más allá de los negocios, en la política y la cultura popular. Como “Understanding Computer and Cognition” es una mirada crítica que trasciende la interpretación de los fenómenos humanos como gestión de información o conocimiento, y su enfoca en mirar los espacios sociales de prácticas y de apertura de posibilidades. Inspirado en Thomas Kuhn, ubica en la base del emprendimiento como transformación de la cultura (hacer historia) el compromiso con superar anomalías a partir de prácticas marginales. En este caso, incluye con fuerza la voluntad y capacidad de compromiso con un propósito como motor de la investigación y la invención. Lejos de ser un simple ordenamiento de información como lo propuso la tradición racionalista todavía predominante.
March 25, 2012
Great reflective work on cross appropriating successful proven strategies and learning how to become a history maker servant leader in politics bringing forth solidarity to permanent human conditions and concerns. Great book and phenomenal depth of philosophical reflections for the challenges we face today.
February 23, 2008
A new model for analyzing organizational behavior.
Want to read
January 28, 2009fantastic so far...helping to expand my perspectives on business/entrepreneurship - if this is what they taught in business school I'd apply in a heartbeat.
Displaying 1 - 7 of 7 reviews