tag:blogger.com,1999:blog-49440286761175297282024-03-14T13:32:01.558+01:00BOOKSinTWEETSBOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.comBlogger98125tag:blogger.com,1999:blog-4944028676117529728.post-33914174075822962482024-02-28T23:26:00.006+01:002024-03-05T12:37:59.625+01:0050 tweet di Cal Newport sul focus e il lavoro profondo<p style="text-align: left;"></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEg9GYtNuIfPllhftevRINhIYgJYt6QYE8s0coyLLrUyBxNM73t_Ufm7FFKN1ek-yU56Ty8fRAq48CM6qtzQMyWfEaloBRmRjN0N0QRwF5pBG1QEvgbAcrd_LFABOSKvQ2qkoE_K91jlaBOpMxErAMkHMfhQLot0wVf1coAPdCvodul5C-uR3zE1NwQYzs8" style="clear: left; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img data-original-height="1500" data-original-width="977" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEg9GYtNuIfPllhftevRINhIYgJYt6QYE8s0coyLLrUyBxNM73t_Ufm7FFKN1ek-yU56Ty8fRAq48CM6qtzQMyWfEaloBRmRjN0N0QRwF5pBG1QEvgbAcrd_LFABOSKvQ2qkoE_K91jlaBOpMxErAMkHMfhQLot0wVf1coAPdCvodul5C-uR3zE1NwQYzs8=w208-h320" width="208" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"></td></tr></tbody></table></blockquote><p></p><ol><li>La capacità di lavorare intensamente e senza distrazioni è
tanto importante che potremmo considerarla, per utilizzare l’espressione di Eric
Barker, “il superpotere del ventunesimo secolo” (20)</li><li>Tre o quattro ore al giorno -cinque giorni alla settimana-
di concentrazione ininterrotta e organizzata minuziosamente danno risultati di
grande valore (23)</li><li>Ericsson: L’attenzione diffusa è quasi antitetica all’attenzione
focalizzata richiesta dalla pratica intenzionale (42)</li><li>Lavoro di alta qualità prodotto = (tempo impiegato) x
(intensità della concentrazione) (46)</li><li>Per produrre risultati di alto livello è necessario lavorare
per ampi periodi di tempo pienamente concentrati su una singola attività (50) Più
intensa è l’attenzione residuale, peggiore è la prestazione (48)<span><a name='more'></a></span></li><li>Principio della resistenza minima: in un contesto
lavorativo, senza un chiaro feedback sull’impatto dei diversi comportamenti
sulla produttività, tenderemo a scegliere i comportamenti che al momento sono
più facili (64)</li><li>La chiarezza su ciò che conta fa chiarezza su ciò che non
conta affatto (68).<span><br /></span></li><li>In assenza di indicatori chiari di che cosa significhi
essere produttivi e realizzare valore nel proprio lavoro, molto lavoratori
della conoscenza si rivolgono a un indicatore industriale della produttività, cioè,
fare tante cose in maniera visibile. L’affaccendamento frenetico come sostituto
della produttività (70)</li><li>Una vita vissuta in profondità non è solo gratificante da un
punto di vista economico, ma è anche una vita ben vissuta (83)</li><li>Una gestione oculata dell’attenzione è la <i>conditio sine
qua non</i> di una buona qualità di vita e anche la chiave per migliorare
praticamente ogni aspetto della propria esistenza (84)</li><li>Il cervello costruisce l’idea che abbiamo del mondo a
partire da <i>ciò a cui prestiamo attenzione</i> (84)</li><li>Una giornata lavorativa trascorsa in occupazioni superficiali,
in una prospettiva neurologica, è una giornata stancante e irritante, persino
se la maggior parte delle attività superficiali che catturano la nostra
attenzione sembrano innocue o divertenti (89)</li><li>Gli esseri umani, pare, danno il meglio di sé quando s’impegnano
in profondità in un’attività che li mette alla prova (91)</li><li>L’esperienza del flusso genera felicità (…). La scelta di
andare in profondità orienta la nostra coscienza, rendendo la vita degna di
essere vissuta (92)</li><li>Il pensiero illuminista ha spogliato il mondo di un senso d’ordine
e sacralità che è essenziale per trovare un significato (94)</li><li>Ogni attività, sia fisica sia cognitiva, che sostenga alti
livelli di competenza può generare anche un senso di sacralità (96)</li><li>Non è necessario svolgere un lavoro raro, ma è necessario
invece un approccio raro al lavoro (98)</li><li>Il credo del cavatore: “Noi che ci limitiamo a tagliare le
pietre dobbiamo avere sempre in mente le cattedrali” (96)</li><li>Una vita vissuta in profondità è una vita di valore, da
qualunque punto di vista (99)</li><li>Abbiamo una quantità limitata di forza di volontà che si
esaurisce con l’impegno (108). </li><li>La volontà non è una manifestazione di carattere
che possiamo dispiegare senza limiti; è piuttosto come un muscolo che si stanca
(108)</li><li>Le diverse strategie (…) sono un arsenale di pratiche e
rituali pensati per ottimizzare la nostra capacità di concentrarci
intensamente, abitualmente e con costanza, nella consapevolezza dei limiti
della forza di volontà (109)</li><li>Scegliere una filosofia. La suddivisone del tempo tra “intenso” e “accessibile” può avvenire su diversa scala (116)</li><li>Cerca di individuare, all’inizio
di ogni settimana, gli spazi in cui potrai lavorare con la massima
concentrazione (125)</li><li>Create un rituale. Le persone che si servono della propria
mente per creare prodotti di valore raramente si affidano al caso nelle proprie
abitudini lavorative (126)</li><li>Fate gesti grandiosi. Attuando un cambiamento radicale nel
vostro ambiente abituale, associandolo magari a uno sforzo significativo o a un
investimento di denaro, tutto mirato a sostenere l’impegno alla massima
concentrazione, aumentate l’importanza percepita dell’attività (131)</li><li>Esponetevi spesso alle idee in spazi tipo <i>hub</i> (il
mozzo della ruota) ma conservate un vostro raggio al cui interno lavorate
intensamente sulle idee e sui problemi che incontrate (140)</li><li>Dovremmo scegliere un numero ridotto di “obiettivi di
fondamentale importanza” (…) Se stabiliamo un obiettivo specifico che possa
restituirci benefici tangibili o sostanziali troveremo una grande fonte di entusiasmo
(145)</li><li>Siate pigri. L’ozio non è una semplice vacanza, un’indulgenza
o un vizio; è indispensabile per il cervello come la vitamina D lo è per il
corpo (…). È necessario per compiere ogni lavoro (152)</li><li>L’effetto Zeigarnik indica la capacità che i compiti non
completati hanno di dominare la nostra attenzione (161)</li><li>Far riposare regolarmente il cervello migliora la qualità della
concentrazione. Quando lavoriamo, lavoriamo sodo. Quando abbiamo finito, è
finita (163). I rituali di chiusura possono diventare fastidiosi (…) ma sono
necessari per apprezzare pienamente i frutti dell’ozio sistematico (162)</li><li>Per ottenere il massimo dell’abitudine alla concentrazione intensa,
è necessario l’allenamento, (…) il quale ha due obiettivi: migliorare la capacità
di concentrazione e superare l’impulso alla distrazione (168)</li><li>Invece di programmare una pausa occasionale <i>dalla
distrazione</i> per poterci concentrare a fondo, dovremmo invece pianificare
una pausa occasionale <i>dalla concentrazione</i> per cedere alla distrazione
(171)</li><li>Il semplice aspettare e accettare di annoiarsi è una
esperienza nuova nella vita moderna, ma dalla prospettiva dell’allenamento alla
concentrazione è estremamente importante (176)</li><li>Per riuscire a lavorare concentrati è necessario
riconfigurare il cervello per resistere facilmente agli stimoli della
distrazione (176)</li><li>Pianificare l’utilizzo di internet per fasce orarie è di
grande sostegno nell’aiutarci a recuperare la nostra autonomia di attenzione
(176)</li><li>È evidente ce Facebook offre benefici alla nostra vita sociale,
ma nessuno è sufficientemente importante per ciò che conta realmente per noi in
questo ambito, tanto da giustificare il consumo di tempo e attenzione che il
servizio implica (209)</li><li>Molti lavoratori della conoscenza sono ancora intrappolati
nella mentalità “qualunque sia il beneficio” (204)</li><li>Il principio 80/20: in molti casi, l’80 per cento di un
effetto dato è dovuto a solo un 20 per cento di possibili cause (…) I contributi
a un risultato finale non sono equamente distribuiti (211)</li><li>La ricerca continua di un riconoscimento personale ha un
ruolo prominente nello spingere le persone a frammentare continuamente e in
maniera sconsiderata il proprio tempo e la propria attenzione (218)</li><li>L’uomo tipico dovrebbe utilizzare il tempo libero come
farebbe un aristocratico: per realizzare una rigorosa crescita personale (220)</li><li>Scegliete con più attenzione come trascorrere il tempo libero
(il nostro “giorno nel giorno”) (222)</li><li>Se vogliamo eliminare il richiamo dei siti di
intrattenimento che generano dipendenza e che consumano tempo e attenzione,
occorre offrire al cervello un’alternativa di qualità (224)</li><li>Le attività superficiali che sempre di più dominano il tempo
e l’attenzione dei lavoratori della conoscenza sono meno importanti di quanti
spesso sembrino a prima vista (228)</li><li>Una volta che abbiamo raggiunto il limite giornaliero della
nostra capacità di concentrazione intensa, otterremo meno resultati se
cerchiamo di proseguire (…). Le attività superficiali non diventano pericolose
fintanto che non tolgono spazio alla capacità di concentrazione intensa che riusciamo
a raggiungere in una giornata (230)</li><li>Prendiamo l’abitudine di fermarci prima di agire per chiederci:
“Che cosa ha più senso adesso?” (232)</li><li>Il tempo che produce valore in una giornata piena di impegni
è effettivamente poco (244)</li><li>In gran parte lo stress di cui soffrono i ricercatori
universitari è autoimposto (247)</li><li>Anch’io sono incredibilmente cauto nell’utilizzo della
parola più pericolosa nel vocabolario della produttività: “sì”. Non è semplice
convincermi ad accettare un compito che implichi attività superficiali (249)</li><li>La gran parte delle persone accetta tranquillamente l’idea che
ognuno ha il diritto di controllare le proprie comunicazioni in entrata (255)</li></ol><p></p><p class="MsoNormal"><o:p></o:p></p>
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<p class="MsoNormal"><o:p></o:p></p><br />Cal Newport<br /><i>Deep Work. Concentrati al massimo<br /></i>ROI Edizioni<br />Macerata 2020<br />286 pp.<br /><br />T.O.: <i>Deep Work. Rules for Focused Success in a Distracted World<br /></i>New York, 2016.BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-21225687417280026542023-10-29T20:00:00.001+01:002023-10-29T20:00:41.379+01:00Escuchar para ser: 40 tuits de Franz Jalics<p><i></i></p><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><span style="text-align: left;"><span lang="ES"><div class="separator" style="clear: both; font-style: italic; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVtlQpvX2oOSlb5XJeO7zI8DDop9BGbKALxkLgIFgKcU6O32g7B3Rxh4zfduD6XT6AO9mg2ZBWoYLgPscsuvY9guyFKFYY_IDmyt9eR9QL6JKPKxYHqXNZR5KhRA8iAahaSWA2W6zKlBfw81Svvdx2q5ZlViL1VZd36bvnWlV1MfKWSwmFJXifDewQ0xw/s917/Captura%20de%20pantalla%202023-10-29%20194852.png" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="415" data-original-width="917" height="181" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhVtlQpvX2oOSlb5XJeO7zI8DDop9BGbKALxkLgIFgKcU6O32g7B3Rxh4zfduD6XT6AO9mg2ZBWoYLgPscsuvY9guyFKFYY_IDmyt9eR9QL6JKPKxYHqXNZR5KhRA8iAahaSWA2W6zKlBfw81Svvdx2q5ZlViL1VZd36bvnWlV1MfKWSwmFJXifDewQ0xw/w400-h181/Captura%20de%20pantalla%202023-10-29%20194852.png" width="400" /></a></div><div class="separator" style="clear: both; font-style: italic; text-align: center;"><span style="text-align: left;"><br /></span></div><div style="clear: both; text-align: center;"><span style="font-style: italic; text-align: left;">Se</span><span style="text-align: left;"><span lang="ES"><i>lección de algunas frases del libro Escuchar para ser, de Franz Jalics. </i></span></span><i style="font-style: italic; text-align: left;"><span lang="ES">Los textos de las páginas 1 a 16 corresponden a la introducción de Pablo d’Ors.</span></i></div><div style="clear: both; text-align: center;"><b style="color: #666666; text-align: left;"><br /></b></div><div style="clear: both; text-align: center;"><b style="color: #666666; text-align: left;">Sobre las
conversaciones y la escucha en general</b></div></span></span></div></div><div class="separator" style="clear: both; text-align: center;"><div class="separator" style="clear: both; text-align: center;"><span style="text-align: left;"><span lang="ES"><div style="clear: both; text-align: left;">
<p class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;"></p><ol style="text-align: left;"><li><span lang="ES">Ayudar a alguien no es sacarle del
agujero, sino mostrarle que él mismo puede salir de él, sea porque hay un
camino que puede y debe descubrir, sea, más sencillamente porque no hay agujero
en absoluto (11) </span></li><li><span lang="ES">Querer a alguien es darle la posibilidad
de autoestima (11)</span></li><li><span lang="ES">La prisa es enemiga de la contemplación y
de la verdadera comunicación. La comunicación vertiginosa no es verdadera
comunicación, sino manipulación (12)</span></li><li><span lang="ES">Las pausas entre palabras o frases prueban
que esas palabras o frases dichas no son aprendidas, sino que están siendo
buscadas en el hondón de quien habla, de que se están creando en ese instante
(12)</span></li><li><span lang="ES">No se habla con los otros simplemente para
hacer o para que nos hagan bien, sino para descubrir lo que se es (13)<span><a name='more'></a></span></span></li><li><span lang="ES">El respeto es el primer nivel de la
comunicación. Sin respeto, es decir, aceptación de que el otro sea otro, no se
puede avanzar en la comunicación (14)</span></li><li><span lang="ES">Es más respetuoso con la dignidad humana
-y, desde luego, más cristiano- no ofrecer soluciones, sino despertar en el
otro su capacidad de autonomía y ayudarle a ponerla en práctica (38) </span></li><li><span lang="ES">En una relación de ayuda, todo debe estar
orientado a fomentar la autonomía personal (44)</span></li><li><span lang="ES">A diferencia de otras actitudes, la
autonomía no se puede enseñar. Uno la aprende si su entorno le permite dar
pasos de forma autónoma (44)</span></li><li><span lang="ES">Dar seguridad consiste en hacer ver al
otro que él mismo es capaz de reconocer y resolver sus problemas. No se trata
de transmitir esto con palabras (…) sino a través de determinadas conductas
(46)</span></li><li><span lang="ES">Amar implica reconocer la autonomía del
ser amado (actitud que debe ser bidireccional), respetar las diferencias y
embarcarse en una relación desinteresada. Es capital dejar al otro que sea como
de hecho es (47)</span></li><li><span lang="ES">Nuestro interlocutor se percata
instintivamente de la falta de autenticidad, y ello lo lleva a no sentirse
seguro; como consecuencia, la conversación se vuelve tensa (51)</span></li><li><span lang="ES">La madurez emocional nos ayuda a mantener
una relación cordial sin ser posesivos (53)</span></li><li><span lang="ES">La persona es más importante que sus
problemas. Estos han de verse desde la perspectiva de la persona afectada, con
sus ojos (64)</span></li><li><span lang="ES">[En una conversación que desee ayudar] Nuestras
respuestas deben reflejar la experiencia del otro del mismo modo que él trata
de comunicarla (…) A tales respuestas llamamos <i>reflejos</i> (69)</span></li><li><span lang="ES">[Los reflejos] consisten en repetir,
sintetizar o acentuar el contenido implícito o explícito de sus palabras (69)</span></li><li><span lang="ES">El reflejo no es una simple técnica, sino una
actitud que ayuda a mantener la atención (69) </span></li><li><span lang="ES">Quien acoge con comprensión, empatía y
gran respeto los mensajes que se le confían, puede hacer mucho bien (89)</span></li><li><span lang="ES">Dejamos de estar con la persona si
establecemos asociaciones con nuestros propios problemas, con nuestras heridas,
sentimientos, ideas, convicciones… (93) </span></li><li><span lang="ES">Lo más importante para que un diálogo
funcione es adquirir un modo de pensar altero-céntrico, es decir, que muestre
gran respeto hacia el misterio del interlocutor, acepte sin reservas su
realidad y lo ayude a manifestarse (119)</span></li><li><span lang="ES">La miseria suprema es el abandono. La
felicidad suprema, por el contrario, es la plenitud de comunicación. Cuando uno
se siente acompañado por otro, su amargura se derrite como la nieve en
primavera (144)</span></li><li><span lang="ES">No es la decisión lo que se ha de poner en
el centro, sino al amigo, porque lo importante no es la decisión en sí, sino
que esta salga de él, que sea su decisión. Todo lo que lo impulse a esto es
adecuado (148)</span></li><li><span lang="ES">[En las conversaciones] El silencio
resulta indispensable para un trabajo interior intenso (150) </span></li><li><span lang="ES">Quien olvida que está viendo algo desde un
punto de vista limitado hará afirmaciones apodícticas y pensará que su percepción
es la única posible (159) </span></li><li><span lang="ES">Cuando [durante los diálogos en grupo] se
expresa una afirmación con resolución y de forma tajante, se priva al otro de
la libertad de manifestar sus opiniones aún inseguras, que tendrían como
propósito tantear una posible interpretación del tema (160)</span></li><li><span lang="ES">El grupo consciente de su realidad es tan
sano como una persona cuya imagen de sí coincide con su vida verdadera (168)</span></li><li><span lang="ES">La persona no vive de afirmaciones
generales, sino de percepciones concretas. Entiende lo singular: un ejemplo, un
testimonio, una vivencia… Y a partir de ahí formula leyes universales (188) </span></li><li><span lang="ES">El testimonio de una vivencia es vigoroso
e impele a la reflexión. Las afirmaciones teóricas, en cambio, no mueven a la reflexión,
sino al debate (188)</span></li><li><span lang="ES">Un grupo orientado a la reflexión debe
dedicar al menos el 80% de su tiempo a las experiencias, si quiere que su
reflexión -el tiempo restante- sea valiosa y constructiva (188)</span></li></ol><p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 6pt; text-align: center;"><span lang="ES"><b><span style="color: #666666;">Sobre la comunicación de la fe</span></b><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;"></p><ol style="text-align: left;"><li><span lang="ES">Mientras no nos interesemos por las vivencias
de los otros, no habrá una comunicación positiva y, en consecuencia, tampoco se
producirá la transmisión de la fe (28)</span></li><li><span lang="ES">Dialogar y escuchar se revelaron en el
apostolado más esenciales que cualquier otra cosa (30) </span></li><li><span lang="ES">El anuncio de la fe no consiste tanto en “transmitir”
o “convencer” cuanto en compartir (48)</span></li><li><span lang="ES">Quien quiera hablar con otro sobre la fe,
antes de nada debería entablar con él una relación. Solo así será posible la
comunicación (55)</span></li><li><span lang="ES">Un testimonio de fe solo es posible
después de un trabajo lento, y a menudo arduo, para ir transformando el
ambiente (101)</span></li><li><span lang="ES">Un testimonio de fe en el sentido propio
del Evangelio solo es posible en el marco de una relación gratuita que no
obedece a intereses de ningún tipo (103) </span></li><li><span lang="ES">En situaciones de diálogo espiritual, la
prioridad no es dar interpretaciones psicológicas, sino crear un ambiente
cordial en el que la persona se sienta amada, pues Dios, nuestro Señor, se
revela en el amor (121)</span></li><li><span lang="ES">El que María aceptara su sufrimiento fue
la única ayuda efectiva que Jesús recibió de la humanidad en ese instante (143)</span></li><li><span lang="ES">Las buenas relaciones humanas son como un
cauce por el que puede fluir el agua: resultan absolutamente necesarias para
transmitir la fe (161) </span></li><li><span lang="ES">La fuerza invisible del amor puede desbordar
lo descrito en este libro y expresarse de una manera todavía más espiritual en
el poder de la oración (193)</span></li><li><span lang="ES">La oración supone la fe en que el Señor
interviene en nuestra historia humana y en que su amor obra milagros en las personas
(193)</span></li><li><span lang="ES">Nuestra intención es pura cuando no
relacionamos el bien del otro con nosotros mismos, sino que, de forma del todo
desinteresada, oramos por su felicidad y por la realización de sus anhelos más
profundos, suscitados por el Espíritu Santo (194)</span></li></ol><p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;"></p><div class="separator" style="clear: both; text-align: left;"><i><a href="https://www.amazon.com/-/es/Franz-Jalics/dp/8430120971/ref=sr_1_1?__mk_es_US=%C3%85M%C3%85%C5%BD%C3%95%C3%91&crid=JYKI6IX186W7&keywords=Escuchar+para+ser+Franz+Jalics+Obra+completa+Edici%C3%B3n+a+cargo+de+Pablo+d%E2%80%99Ors+Ediciones+S%C3%ADgueme+Salamanca+2021+204+p%C3%A1ginas&qid=1698605875&sprefix=escuchar+para+ser+franz+jalics+obra+completa+edici%C3%B3n+a+cargo+de+pablo+d+ors+ediciones+s%C3%ADgueme+salamanca+2021+204+p%C3%A1ginas%2Caps%2C151&sr=8-1" target="_blank"></a><div class="separator" style="clear: both; text-align: center;"><a href="https://www.amazon.com/-/es/Franz-Jalics/dp/8430120971/ref=sr_1_1?__mk_es_US=%C3%85M%C3%85%C5%BD%C3%95%C3%91&crid=JYKI6IX186W7&keywords=Escuchar+para+ser+Franz+Jalics+Obra+completa+Edici%C3%B3n+a+cargo+de+Pablo+d%E2%80%99Ors+Ediciones+S%C3%ADgueme+Salamanca+2021+204+p%C3%A1ginas&qid=1698605875&sprefix=escuchar+para+ser+franz+jalics+obra+completa+edici%C3%B3n+a+cargo+de+pablo+d+ors+ediciones+s%C3%ADgueme+salamanca+2021+204+p%C3%A1ginas%2Caps%2C151&sr=8-1" target="_blank"></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8WNzkUDCG5wWWACUOhBlIWJVX3XR1OiJWarctJdguZ83IdPOP0Xu9U6VNFZpd9CSZnrp5FxG9McYvfPuPX4amRm9SvgyEU7ZdlDg7ynG6Qf3gLzEFur7M0l9WazuQcI5DkI0AA5u3pLbIw8p4juw93S6fULa4hz-Mx3ovLJua_39YaAdJsn2Ez8dizUg/s500/31UDmeigsfL.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="322" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi8WNzkUDCG5wWWACUOhBlIWJVX3XR1OiJWarctJdguZ83IdPOP0Xu9U6VNFZpd9CSZnrp5FxG9McYvfPuPX4amRm9SvgyEU7ZdlDg7ynG6Qf3gLzEFur7M0l9WazuQcI5DkI0AA5u3pLbIw8p4juw93S6fULa4hz-Mx3ovLJua_39YaAdJsn2Ez8dizUg/w129-h200/31UDmeigsfL.jpg" width="129" /></a></div>Escuchar para ser</i></div><p></p><div style="line-height: normal; margin-bottom: 0cm; text-align: left;">Franz Jalics<br /><span lang="ES">Obra completa<br /> </span><span lang="ES">Edición a cargo de Pablo d’Ors<br /></span><span lang="ES">Ediciones Sígueme<br /></span><span lang="ES">Salamanca 2021<br /></span><span lang="ES">204 páginas</span></div><p class="MsoNormal" style="line-height: normal; margin-bottom: 6.0pt;"><span lang="ES">
</span></p></div></span></span></div></div><p></p>BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-31107151716387307532023-10-28T16:16:00.001+02:002023-10-28T16:16:13.905+02:00Tweets from “Leadership on the Line”, by Ronald Heifetz & Marty Linsky.<div class="separator"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgY7CbGVStjflmj7k9LHqaus_XnJGysPqEu1JtmkeCICluVWyq3JNFY4ySQfoJ_sFzZlkr2X2zdEDINYNs5B2Taoz5lieDlUg5zLHOCDERQFn6JY759xQqqQf9YeCLWh3MUuJuIK8Oa9TsgmV5gd5rB6FVVQNVFWVHwLDTBfb-Go3fbbRngkBR2kdkFbpA/s1500/71EDCebLC+L._SL1500_.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em; text-align: center;"><img border="0" data-original-height="1500" data-original-width="997" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgY7CbGVStjflmj7k9LHqaus_XnJGysPqEu1JtmkeCICluVWyq3JNFY4ySQfoJ_sFzZlkr2X2zdEDINYNs5B2Taoz5lieDlUg5zLHOCDERQFn6JY759xQqqQf9YeCLWh3MUuJuIK8Oa9TsgmV5gd5rB6FVVQNVFWVHwLDTBfb-Go3fbbRngkBR2kdkFbpA/s320/71EDCebLC+L._SL1500_.jpg" width="213" /></a></div><ol style="text-align: left;"><li>To lead is to live dangerously because when leadership counts, when you lead people through difficult change, you challenge what people hold dear—their daily habits, tools, loyalties, and ways of thinking—with nothing more to offer perhaps than a possibility (20)</li><li>Adaptability has been an essential ingredient for
surviving and thriving for every species of life, from life’s beginning on
earth (4)</li><li><span face="Calibri, sans-serif" lang="EN-US">Leadership requires not only pacing and sequencing the
issues themselves to contain division, but also tending to the holding
environment itself to strengthen the bonds of trust and shared interest that
make the losses of compromise and innovation worth sustaining (15) </span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">People often undermine themselves by taking pushback, criticism, and
attack personally. Self-awareness and discipline are relevant to the task of
generating for yourself the freedom to respond with a nondefensive defense when
the attack is personal, and with an expanded set of options when it is not (16)</span></li><li>Many leadership books are all about inspiration, but downplay the
perspiration. (…) By making the lives of people around you better, leadership
provides meaning in life. It creates purpose (21)<span><a name='more'></a></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">If leadership were about giving people good news, the job would be easy
(…) You place yourself on the line when you tell people what they need to hear
rather than what they want to hear (27)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">The hope of leadership lies in the capacity to deliver disturbing news
and raise difficult questions in a way that people can absorb, prodding them to
take up the message rather than ignore it or kill the messenger (27)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">The deeper the change and the greater the amount of new learning
required, the more resistance there will be and, thus, the greater the danger
to those who lead (30)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">We see so much more routine management than leadership in our society
(...) In mobilizing adaptive work, you have to engage people in adjusting their
unrealistic expectations, rather than try to satisfy them as if the situation
were amenable primarily to a technical remedy (30)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">When you focus your energy primarily on the technical aspects of complex
challenges, you do opt for short-term rewards (34)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Raising questions that go to the core of people’s habits goes
unrewarded, at least for a while (34)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">What makes a problem technical is not that it is trivial; but simply
that its solution already lies within the organization’s repertoire (…) In
contrast, adaptive pressures force the organization to change, lest it decline (35<span style="color: red;">)</span></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Without the willingness to challenge people’s expectations of you, there
is no way you can escape being dominated by the social system and its inherent
limits. (36) Thus, leadership requires disturbing people (37)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">To act outside the narrow confines of your job description when progress
requires it lies close to the heart of leadership, and to its danger (40)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">The toughest problems that groups and communities face are hard
precisely because the group or community will not authorize anyone to push them
to address those problems (40)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">The rules, organizational culture and norms, standard operating
procedures, and economic incentives regularly discourage people from facing the
hardest questions and making the most difficult choices (40)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Habits are hard to give up because they give stability. They are
predictable (44)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">When exercising leadership, you risk getting marginalized, diverted,
attacked, or seduced (47)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Marginalization often comes in more seductive forms. For example, it may
come in the guise of telling you that you are special, <i>sui generis</i> (52)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Personalization tends toward marginalization. Embodying an issue may be
a necessary though risky strategy, particularly for people leading without
authority (54)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Embodying an issue in your authority role ties your survival, not just
your success, to that of the issue (54)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Attacks may take the form of misrepresentation (60)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">We don’t want to minimize how hard it is to keep your composure when
people say awful things about you. It hurts. It does damage. Anyone who’s been
there knows that pain. Exercising leadership often risks having to bear such
scars (61)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Often, the toughest part of your job is managing their disappointed expectations
(63)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Disappointing your own core supporters, your deepest allies on your
issue, creates hardships for you and for them. Yet you make yourself vulnerable
when you too strongly give in to the understandable desire to enjoy their
continuing approval, rather than disappoint them (63)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Leadership, then, requires not only reverence for the pains of change
and recognition of the manifestations of danger, but also the skill to respond
(66)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">We call this skill “getting off the dance floor and going to the
balcony,” an image that captures the mental activity of stepping back in the
midst of action and asking, “What’s really going on here? (68)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">The only way you can gain both a clearer view of reality and some
perspective on the bigger picture is by distancing yourself from the fray (68)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">The goal is to come as close as you can to being in both places
simultaneously, as if you had one eye looking from the dance floor and one eye
looking down from the balcony, watching all the action, including your own (68)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Moving from participant to observer and back again is a skill you can
learn (69)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Don’t jump to a familiar conclusion. Open yourself up to other
possibilities (69)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Most problems come bundled with both technical and adaptive aspects (73)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Often, organizations will try to treat adaptive issues as technical ones
in order to diffuse them (74)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">First, you know you’re dealing with something more than a technical
issue when people’s hearts and minds need to change, and not just their
preferences or routine behaviors (75)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Cultures must distinguish what is essential from what
is expendable as they struggle to move forward (75)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Second, you can distinguish technical problems from
adaptive challenges by a process of exclusion. If you throw all the technical
fixes you can imagine at the problem and the problem persists, it’s a pretty
clear signal that an underlying adaptive challenge still needs to be addressed </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(76)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">Third, the persistence of conflict usually indicates
that people have not yet made the adjustments and accepted the losses that
accompany adaptive change </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(76)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">Observing from the balcony is the critical first step
in exercising—and safeguarding—leadership </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(79)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">Once you find out where people are coming from, you
can connect with them and engage them in change. But hearing their stories is
not the same as taking what they say at face value (80)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Authority figures sit at the nodes of a social system
and are sensitive to any disturbances. They not only act as indicators of
social stability, but will act to restore equilibrium if change efforts go too
far </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(83)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">In times of adaptive stress, groups exert pressure on
people in authority to solve the problems that seem to be causing it.
Consequently, the behaviors of authority figures provide critical clues to the organization’s
level of distress and its customary methods for restoring equilibrium (87)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Leadership is an improvisational art. You may have an
overarching vision, clear, orienting values, and even a strategic plan, but
what you actually do from moment to moment cannot be scripted. To be effective,
you must respond to what is happening (88)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">A plan is no more than today’s best guess. Tomorrow,
you discover the unanticipated effects of today’s actions and adjust to those
unexpected events </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(89)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">Sustaining your leadership requires first and foremost
the capacity to see what is happening to you and your initiative, as it is
happening. This takes discipline and flexibility, and it is hard to do </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(89)<o:p></o:p></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">One of the distinguishing qualities of successful people who lead in any
field is the emphasis they place on personal relationships (90) </span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Finding real partners—people both inside and outside your organization
who share the same goals—takes considerable time and energy. However, making
the effort pays off (98)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Able politicians know well, from hard experience, that
in everyday personal and professional life, the nature and quality of the
connections human beings have with each other is more important than almost any
other factor in determining results</span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> (90)<o:p></o:p></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Partners provide protection, and they create alliances for you with
factions other than your own. They strengthen both you and your initiatives
(93)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">With partners, you are not simply relying on the logical power of your
arguments and evidence, you are building political power as well (93)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">The content of your ideas will improve if you take into account the
validity of other viewpoints—especially if you can incorporate the views of
those who differ markedly from you (93)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Developing trust takes the time and the perseverance to move
productively through conflicts. But without working together, your efforts
incur greater risk (93)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Even people with great authority and a powerful vision need partners
when they are trying to bring about deep change in a community (96)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Creating change requires you to move beyond your own
cohort, beyond your own constituents, your “true believers” </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(98)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">Too often we take the easy road, ignoring our
opponents and concentrating on building an affirmative coalition (102)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">People who oppose what you are trying to accomplish
are usually those with the most to lose by your success. In contrast, your
allies have the least to lose (105)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">For opponents to turn around will cost them dearly in
terms of disloyalty to their own roots and constituency; for your allies to
come along may cost nothing. For that reason, your opponents deserve more of
your attention, as a matter of compassion, as well as a tactic of strategy and
survival</span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> (105)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">As you attend to your allies and opposition in
advancing your issue, do not forget the uncommitted and wary people in the
middle—the people you want to move (105)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Remember that when you ask people to do adaptive work, you are asking a
lot. You may be asking them to choose between two values, both of which are
important to the way they understand themselves (108)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">When Lee Iacocca reduced his own salary to $1 during
Chrysler’s troubles, no one worried that Iacocca would go without dinner. But
the fact that he was willing to make a personal economic sacrifice helped
motivate employees to do likewise as part of the company’s turnaround plan</span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> (114)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">An adaptive change that is beneficial to the
organization as a whole may clearly and tangibly hurt some of those who had
benefited from the world being left behind (114)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">You need partners. Nobody is smart enough or fast enough to engage alone
the political complexity of an organization or community when it is facing and
reacting to adaptive pressures. (116)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Differences in perspective are the engine of human progress (117)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">No one learns only by staring in the mirror. We all
learn—and are sometimes transformed—by encountering differences that challenge
our own experience and assumptions (117)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">The challenge of leadership when trying to generate
adaptive change is to work with differences, passions, and conflicts in a way
that diminishes their destructive potential and constructively harnesses their
energy </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(117)<o:p></o:p></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">A holding environment is a space formed by a network of relationships
that bond people together and enable them to tackle tough, sometimes divisive
questions without flying apart (118)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">A holding environment is a place where there is enough
cohesion to offset the centrifugal forces that arise when people do adaptive
work (118)</span></li><li><span face="Calibri, sans-serif" lang="EN-US"> </span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">If you try to stimulate deep change within an organization, you have to
control the temperature. There are really two tasks here. The first is to raise
the heat enough that people sit up, pay attention, and deal with the real
threats and challenges facing them. The second is to
lower the temperature when necessary to reduce a counterproductive level of
tension (124)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Without stress, there is less stimulus for people to
tolerate difficult change </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(124)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">When people come to you to describe the stress you are
causing, it might be a sign that you have touched a nerve and are doing good
work</span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> (126)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">Lower the Temperature. Speak to people’s anger, fear,
and disorientation. Take action. Structure the problem-solving process—break
the problem into parts, and create time frames, decision rules, and clear role
assignments. Slow down the process. Pace and sequence the issues and who you
bring to the table. Be visible and present—shoulder responsibility and provide
confidence. Orient people—reconnect people to their shared values, and locate
them in an arc of change over time. Low-hanging fruit—make short-term gains by
prioritizing the technical aspects of the problem situation</span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> (127)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">Mental health professionals have said for a long time
that individuals cannot adapt well to too many life changes at once </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(135)<o:p></o:p></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Change sometimes involves loss, and people can sustain only so much loss
at any one time (136)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Pacing typically requires people in authority to let their ideas and
programs seep out a little at a time, so they can be absorbed slowly enough to
be tested and accepted (136)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">By answering, in every possible way, the “why” question, you increase
people’s willingness to endure the hardships that come with the journey to a
better place (137)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">You gain credibility and authority in your career by
demonstrating your capacity to take other people’s problems off their shoulders
and give them back solutions </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(139)<o:p></o:p></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">By resisting attempts to personalize the issues, perhaps by fighting the
urge to explain yourself, you can improve the odds of your survival. You
prevent people from turning you into the issue, and you help keep the
responsibility for the work where it ought to be (147)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Generally, short and straightforward interventions are
more likely to be heard and to be accepted without causing dangerous resistance
</span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(152)<o:p></o:p></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Four types of interventions constitute the tactics of leadership: making
observations, asking questions, offering interpretations, and taking actions.
In practice, they are often combined with one another (152)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">People by and large do not like to have their statements or actions
interpreted (unless they like your assessment) (154)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">When you make an interpretation, you reveal that you
have spent some time on the balcony, and that makes people suspicious that you
are not “on the team” </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(154)<o:p></o:p></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">The best way to stay out of range is to think
constantly about giving the work back to the people who need to take
responsibility (156)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Place the work within and between the factions who are
faced with the challenge, and tailor your interventions so they are unambiguous
and have a context (156)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Holding steady in the heat of action is an essential skill for staying
alive and keeping people focused on the work.(156)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">In this sense, exercising leadership might be understood as
disappointing people at a rate they can absorb (157)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Again and again, you must train yourself to be
deliberate and keep your cool when the world around you is boiling. Silence is
a form of action (157)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">The challenge of exercising leadership often involves
taking intense heat from people whose support you value and need. Neither of
them could have accomplished their aims without the help of those they were
frustrating and disappointing </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(161)<o:p></o:p></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Receiving people’s anger without becoming personally defensive generates
trust. If you can hold steady long enough, remaining respectful of their pains
and defending your perspective without feeling you must defend yourself, you
may find that in the ensuing calm, relationships become stronger (…) all gained extraordinary credibility and moral authority by
receiving anger with grace (161)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">You probably have had a similar experience, raising an
issue in a meeting and having it fall on deaf ears, only to see the same issue
come up again later and dominate the conversation. Though the process may
confuse you and generate dismay, notice the outcome: The issue became ripe
(162)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Sometimes you can get a better hearing by postponing
your issue to a later time </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(164)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">Sometimes, fortuitous events ripen an issue by
heightening the severity of a problem. Used properly, a crisis can provide a
teaching moment. (165)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">The lack of knowledge on an issue is almost always in direct proportion
to its lack of ripeness. A crisis can change this quickly. (167)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Because crises and tragedies generate the urgency to
tackle issues, sometimes the only way to bring focus to an issue and move it
forward is to create a crisis </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(167)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">It is crucial to get to the balcony repeatedly to
regain perspective, to see how and why your passions are being stoked (179)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Containing conflict and imposing order may create some
of the conditions for progress, but they are not progress itself (183)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">The authority you gain is a product of social
expectations (183) </span></li><li><span face="Calibri, sans-serif" lang="EN-US">People grant you power because they expect you to
provide them with a service. If you lose yourself in relishing the acclaim and
power people give you, rather than on providing the services people will need
to restore their adaptability, ultimately you jeopardize your own source of
authority (183)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">In ancient Rome, the emperors had a man stand close to
them at all times whose job was to remind them of their mortality </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(184)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">Indeed, it’s in the nature of adaptive work to be on
the frontier of new and complex realities. If all were within your competence,
life would be a string of mere technical challenges </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(188)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">Mohandas Gandhi was quite open and explicit about his
prodigious efforts to control his sexual appetites. The same is likely to be
true among many businessmen. The struggle for that inner discipline is a
responsibility of leadership and authority </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(196)<o:p></o:p></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">In making sexual demands, you not only violate a trust and destroy a
productive working environment, but you also often sideline yourself and your
issues. Even if you manage to keep your affairs secret, the workplace will
never be the same (196)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Power can be a potent aphrodisiac and source of
attraction for women just as it is for men </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(197)<o:p></o:p></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Ironically, it takes discipline to unplug, slow down, and create moments
of transition every day. It takes deliberate care to restore ourselves so that
our need for intimacy can be known and fulfilled (200)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Indeed, no matter how perfect your upbringing and the “software” your
parents, culture, and community may have given you, you need ongoing practices
to compensate for your vulnerabilities. You need anchors (202)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">The roles we play in our organization, community, and private lives
depend mainly on the expectations of people around us. The self relies on our
capacity to witness and learn throughout our lives, to refine the core values
that orient our decisions—whether or not they conform to expectations (202)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Many people experience a rude awakening when they
leave high positions of authority. Former CEOs and politicians alike find that
their phone calls to important and busy people do not get through as easily,
their e-mails are not answered as quickly, their requests for favors and
special treatment from “friends” no longer get quick results. Such is the harsh
realization that the benefits they enjoyed in the past were at least as much a
function of the role they played, the position they held, as they were a
product of their character</span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;"> (202)<o:p></o:p></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Colleagues, subordinates, and bosses treat you as if the role you play
is the essence of you, the real you (203)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Confusing role with self is a trap (203)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Do not underestimate the challenge of distinguishing
role from self. When people attack you personally, the reflexive reaction is to
take it personally (206)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Being criticized by people you care about is almost
always a part of exercising leadership (206)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">The key is to respond to the attack in a way that places the focus back
where it should be, on the message and the issues (210)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Your management of an attack, more than the substance of the accusation,
determines your fate (210)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">A key aspect of what makes allies extremely helpful is precisely that
they do have other loyalties (…) Sometimes however, we make the mistake of
treating an ally like a confidant (215)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Confidants have few, if any, conflicting loyalties (215)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Confidants can do something that allies can’t do. They can provide you
with a place where you can say everything that’s in your heart, everything
that’s on your mind, without it being predigested or well packaged (215)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">You can reveal your emotions to them without worrying that it will
affect your reputation or undermine your work. You do not have to manage
information. You can speak spontaneously (216)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Almost every person we know with difficult experiences of leadership has
relied on a confidant to help them get through (216)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">When you need someone to talk to in difficult times,
it’s tempting to try to turn a trusted ally into a confidant as well. Not a
good idea </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(217)<o:p></o:p></span></li><li><span face="Calibri, sans-serif" lang="EN-US">In our experience, when you try to turn allies into
confidants, you put them in a bind, place a valuable relationship at risk, and
usually end up losing on both counts. They fail you as a confidant, and they
begin to slip away even as reliable allies </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(220)<o:p></o:p></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">A sanctuary is a place of reflection and renewal, where you can listen
to yourself away from the dance floor and the blare of the music, where you can
reaffirm your deeper sense of self and purpose (220)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Having a readily available sanctuary provides an
indispensable physical anchor and source of sustenance </span><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">(220)<o:p></o:p></span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">[A sanctuary] It’s different from the balcony, where you go to get a
wider perspective on the dynamics of your leadership efforts (220)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Too often, under stress and pressed for time, our
sources of sanctuary are the first places we give up. We consider them a
luxury. Just when you need it most, you cut out going to the gym or taking your
daily walk through the neighborhood, just to grab a few more minutes at the
office (221)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">We’re not peddling a particular type of sanctuary. It could be a jogging
path or a friend’s kitchen table where you have tea. It could be a therapist’s
office, a 12-step group, or a room in your house where you sit and meditate. It
could be a park or a chapel on the route between home and workplace (221)</span></li><li><span face=""Calibri",sans-serif" lang="EN-US" style="mso-ansi-language: EN-US; mso-ascii-theme-font: minor-latin; mso-bidi-theme-font: minor-latin; mso-hansi-theme-font: minor-latin;">Everyone seeking to exercise leadership needs sanctuaries. We all need
anchors to keep us from being swept away by the distractions, the flood of
information, the tensions and temptations (222)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">But we have not yet explored the root question: Why
lead? If exercising leadership is this difficult, why bother? Why put yourself
on the line? (223)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">The freedom to take risks and make meaningful progress
comes in part from the realization that death is inevitable (223)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">The human enterprise is an experiment in love and
community. As we learn to tolerate and then enjoy so much diversity, we strive
to create communities in which more and more of our members can thrive together
(223)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Meaning cannot be measured (...) Yet we live immersed
in a world of measurement so pervasive that even many of our religious
institutions measure success, significantly, by market share (228)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">We even witness religious organizations distorting
their mission to mean “reaching more people,” as if souls were a measurable
commodity (228)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Of course, measurement is a profoundly useful device,
but it cannot tell us what makes life worth living (228)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">The challenge is to use measurement every day, knowing
all the while that we cannot measure that which is of essential value (228)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">After all, there is powerful pressure in our culture
to measure the fruits of our labors, and we feel enormous pride as we take on
“greater” responsibility and gain “greater” authority, wealth, and prestige
(229)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Using measurement as a device is not the same as
believing that measurement captures the essential value of anything. You cannot
measure the good that you do (230)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Measurement is an extraordinarily useful tool. We
don’t mean to diminish its utility (232)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Having bought into the myth of measurement, you cannot
define new modes of loving and care, giving and mattering, unless they can be
measured in the same terms as your previous work (239)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Exercising leadership is a way of giving meaning to
your life by contributing to the lives of others. At its best, leadership is a
labor of love (239)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">The virtue of a sacred heart lies in the courage to
maintain your innocence and wonder, your doubt and curiosity, and your
compassion and love even through moments of despair (242)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Leading with an open heart means you could be at your
lowest point, abandoned by your people and entirely powerless, yet remain
receptive to the full range of human emotions without going numb, striking
back, or engaging in some other defense (242)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">A sacred heart allows you to feel, hear, and diagnose,
even in the midst of your daily work, so that you can accurately gauge
different situations and respond appropriately (242)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">A sacred heart means (…) that even in the midst of
disappointment and defeat, you remain connected to people and to the sources of
your most profound purposes. (244)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Keeping a sacred heart is about protecting innocence,
curiosity, and compassion as you pursue what is meaningful to you (245)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Every day, even in a great university dedicated to
learning, we see many colleagues more eager to show what they know than reveal
what they do not (247)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">The fact that McNamara would write deeply thoughtful
memoirs analyzing his errors of judgment should stand as an inspiration for
anyone taking on the risks of leadership (248)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">To succeed in leading adaptive change, you will need
to nurture the capacity to listen with open ears, and to embrace new and
disturbing ideas (248)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">The practice of leadership requires the capacity to
keep asking basic questions of yourself and of the people in your organization
and community (249)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Be together with someone’s pain. The prefix com- means
“together with,” and the word passion has the same root as the word pain, as in
the phrase “the passion of Jesus” (249)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Like innocence and doubt, compassion is necessary for
success and survival, but also for leading a whole life (250)</span></li><li><span face="Calibri, sans-serif" lang="EN-US">Compassion enables you to pay attention to other
people’s pain and loss even when it seems that you have no resources left (250)</span></li></ol><p></p><p>
</p><p style="margin-bottom: 6.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 6pt;"><br /></p><i><a href="https://www.amazon.it/Leadership-Line-Staying-Through-Dangers/dp/1633692833/ref=asc_df_1633692833/?tag=googshopit-21&linkCode=df0&hvadid=215735436425&hvpos=&hvnetw=g&hvrand=6869236798559499061&hvpone=&hvptwo=&hvqmt=&hvdev=c&hvdvcmdl=&hvlocint=&hvlocphy=20525&hvtargid=pla-347267913976&psc=1" target="_blank">Leadership on the Line. Staying Alive Through the Dangers of Change</a></i><br />Ronald Heifetz & Marty Linsky<br />Harvard Business School Press<br />Revised ed. 2017<br />252 pp.<br /><br /><br /><p><br /></p><div class="separator" style="clear: both; text-align: center;"><br /></div><br />BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-76236037075221603122022-10-31T13:21:00.001+01:002022-10-31T13:21:57.134+01:0036 tweets of Peter Drucker on the Nonprofits and the Management’s New Paradigms <div style="text-align: left;"><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUBHfWYE2sFm09e5e_UrAtmKG-sYeGYKCoD1zeg0SPac9kfk5HuXMIxSytWln28pHCR7WRO_Igbna4O9YBr0CuPVU_rfD6Yx0PC4_7CGc-1e52yKfyCW2i4TcQxi6uRg_TVfVVfmGLcK3-IrcQaw4V9DCEVCxlKW08rdC7OTGS2vCWoN3DoQnnw7Q4/s640/313470688_max.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="640" data-original-width="423" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiUBHfWYE2sFm09e5e_UrAtmKG-sYeGYKCoD1zeg0SPac9kfk5HuXMIxSytWln28pHCR7WRO_Igbna4O9YBr0CuPVU_rfD6Yx0PC4_7CGc-1e52yKfyCW2i4TcQxi6uRg_TVfVVfmGLcK3-IrcQaw4V9DCEVCxlKW08rdC7OTGS2vCWoN3DoQnnw7Q4/s320/313470688_max.jpg" width="212" /></a></div>(From
the book: Peter F. Drucker, “The Essential Drucker”, Collins Business
Essentials, 2009)</div><div style="text-align: left;"><p style="text-align: left;"></p><p style="text-align: left;"></p><ol style="text-align: left;"><li><span style="font-family: georgia;">In two areas, strategy and the effectiveness of the board, nonprofit
organizations are practicing what most American businesses only preach (39)</span></li><li><span style="color: #333333; font-family: georgia;">The nonprofits are, of course, still dedicated to “doing good.” But they
also realize that good intentions are no substitute for organization and
leadership, for accountability, performance, and results (40)</span></li><li><span style="color: #333333; font-family: georgia;">The successful nonprofits have learned to define clearly what changes
outside the organization constitute “results” and to focus on them (42)</span></li><li><span style="color: #333333; font-family: georgia;">Effective use of the board requires a clear mission, careful placement and
continual learning and teaching, management by objectives and self- control,
high demands but corresponding responsibility, and accountability for
performance and results (50)</span></li><li><span style="color: #333333; font-family: georgia;">The modern organization exists to provide a specific service to society. It
therefore has to be in society. It has to be in a community, has to be a
neighbor, has to do its work within a social setting. But also, it has to
employ people to do its work. Its social impacts inevitably go beyond the
specific contribution it exists to make (51)<span><a name='more'></a></span></span></li><li><span style="color: #333333; font-family: georgia;">A healthy business, a healthy university, a healthy hospital cannot exist
in a sick society. Management has a self- interest in a healthy society, even
though the cause of society’s sickness is none of management’s making (52)</span></li><li><span style="color: #333333; font-family: georgia;">A healthy business and a sick society are hardly compatible. Healthy
businesses require a healthy, or at least a functioning, society. The health of
the community is a prerequisite for successful and growing business (57)</span></li><li><span style="color: #333333; font-family: georgia;">But managers, and especially managers of key institutions of society, are
not being paid to be heroes to the popular press. They are being paid for
performance and responsibility (59)</span></li><li><span style="color: #333333; font-family: georgia;">The manager who fails to think through and work for the appropriate
solution to an impact of his business because it makes him “unpopular in the
club” knowingly does harm (66)</span></li><li><span style="color: #333333; font-family: georgia;">A natural science deals with the behavior of objects. But a social
discipline such as management deals with the behavior of people and human
institutions (70)</span></li><li><span style="color: #333333; font-family: georgia;">Management is not business management— any more than, say, medicine is
obstetrics (72)</span></li><li><span style="color: #333333; font-family: georgia;">Mission defines strategy, after all, and strategy defines structure (72)</span></li><li><span style="color: #333333; font-family: georgia;">There surely are differences in managing a chain of retail stores and
managing a Catholic diocese (though amazingly fewer than either chain stores or
bishops might believe) (72)</span></li><li><span style="color: #333333; font-family: georgia;">It has become clear that organization is not an absolute. It is a tool for
making people productive in working together (73)</span></li><li><span style="color: #333333; font-family: georgia;">“Hierarchy,” and the unquestioning acceptance of it by everyone in the
organization, is the only hope in a crisis (74)</span></li><li><span style="color: #333333; font-family: georgia;">If the ship goes down, the captain does not call a meeting, the captain
gives an order (73)</span></li><li><span style="color: #333333; font-family: georgia;">Other situations within the same institution require deliberation. Others
still require teamwork— and so on (74)</span></li><li><span style="color: #333333; font-family: georgia;">There is wisdom to the old proverb of the Roman law that a slave who has three
masters is a free man (75)</span></li><li><span style="color: #333333; font-family: georgia;">Instead of searching for the right organization, management needs to learn
to look for, to develop, to test different people have to be managed
differently (77)</span></li><li><span style="color: #333333; font-family: georgia;">Knowledge workers are not subordinates; they are “associates.” (77)</span></li><li><span style="color: #333333; font-family: georgia;">That they know more about their job than anybody else in the organization
is part of the definition of knowledge workers (78).</span></li><li><span style="color: #333333; font-family: georgia;">An increasing number of people who are full- time employees have to be
managed as if they were volunteers. They are paid, to be sure. But knowledge
workers have mobility. They can leave. They own their “means of production,”
which is their knowledge (80)</span></li><li><span style="color: #333333; font-family: georgia;">What motivates— and especially what motivates knowledge workers— is what
motivates volunteers (80)</span></li><li><span style="color: #333333; font-family: georgia;">Volunteers, we know, have to get more satisfaction from their work than
paid employees, precisely because they do not get a paycheck. They need, above
all, challenge (80)</span></li><li><span style="color: #333333; font-family: georgia;">Different groups in the work population have to be managed differently (80)</span></li><li><span style="color: #333333; font-family: georgia;">Increasingly “employees” have to be managed as “partners”— and it is the
definition of a partnership that all partners are equal (80)</span></li><li><span style="color: #333333; font-family: georgia;">Increasingly, therefore, the management of people is a “marketing job.” And
in marketing one does not begin with the question, What do we want? One begins
with the questions, What does the other party want? What are its values? What
are its goals? What does it consider results? (80)</span></li><li><span style="color: #333333; font-family: georgia;">One does not “manage” people. The task is to lead people. And the goal is
to make productive the specific strengths and knowledge of each individual (82)</span></li><li><span style="color: #333333; font-family: georgia;">Very few institutions know anything about the noncustomers— very few of
them even know that they exist, let alone know who they are (…) it is with the
noncustomers that changes always start (86)</span></li><li><span style="color: #333333; font-family: georgia;">The scope of management is not legal. It has to be operational. It has to
embrace the entire process. It has to be focused on results and performance
across the entire economic chain (89)</span></li><li><span style="color: #333333; font-family: georgia;">Management and entrepreneurship are only two different dimensions of the
same task. An entrepreneur who does not learn how to manage will not last long.
A management that does not learn to innovate will not last long (92)</span></li><li><span style="color: #333333; font-family: georgia;">Business— and every other organization today— has to be designed for change
as the norm and to create change rather than react to it (92)</span></li><li><span style="color: #333333; font-family: georgia;">Management must focus on the results and performance of the organization (93)</span></li><li><span style="color: #333333; font-family: georgia;">The first task of management is to define what results and performance are
in a given organization— and this, as anyone who has worked on it can testify,
is in itself one of the most difficult, one of the most controversial, but also
one of the most important tasks (93)</span></li><li><span style="color: #333333; font-family: georgia;">Management exists for the sake of the institution’s results. It has to
start with the intended results and has to organize the resources of the
institution to attain these results. It is the organ to make the institution,
whether business, church, university, hospital, or a battered women’s shelter,
capable of producing results outside of itself (93)</span></li><li><span lang="EN-US" style="color: #333333;"><span style="font-family: georgia;">Management is the specific tool, the specific function, the specific
instrument to make institutions capable of producing results (94)</span></span></li></ol><p></p><p></p>Peter F. Drucker</div><div style="text-align: left;"><i>The Essential Drucker</i></div><div style="text-align: left;">Collins Business Essentials, 2009</div><p><span lang="EN-US">
<br /></span></p>BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-23832327701620617902022-04-13T12:03:00.002+02:002022-04-14T12:38:13.970+02:00Alcuni tweet da "La vita in Cristo" (Rainiero Cantalamessa)<p style="text-align: center;"> <a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhtV-CcIZzJXoCDuYRJy4clF3ew__T_MTDOxsaP_4GNQVfgUwDaEjq-t6K4KQCu3lCbtVWFIQBZiFjmFIPVdQlflmmMMrfKKGkaBratUsr9NUlkvU91ANihwE_UA2f8J6KT_8JM8rIvW1Dlj45mU79BxA66vRZh3_OeMCu8OlJ1EPAcQhBfIBcZ9Ntr/s3264/BeFunky-collage.jpg" style="margin-left: 1em; margin-right: 1em; text-align: center;"><img border="0" data-original-height="2424" data-original-width="3264" height="238" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhtV-CcIZzJXoCDuYRJy4clF3ew__T_MTDOxsaP_4GNQVfgUwDaEjq-t6K4KQCu3lCbtVWFIQBZiFjmFIPVdQlflmmMMrfKKGkaBratUsr9NUlkvU91ANihwE_UA2f8J6KT_8JM8rIvW1Dlj45mU79BxA66vRZh3_OeMCu8OlJ1EPAcQhBfIBcZ9Ntr/w320-h238/BeFunky-collage.jpg" width="320" /></a></p><p></p><p class="MsoNormal"></p><ol style="text-align: left;"><li>Nell’ambito umano, questi due tipi di amore –virile e
materno- sono sempre, più o meno nettamente, ripartiti: in Dio sono uniti (16)</li><li>Dio si fa mendicante; è come se dicesse: ‘Dammi anche il tuo
essere, perché il mio non mi basta; io non basto a me stesso!’ (17)</li><li>Il Salmo 136 è chiamato ‘grande hallel’ e fu recitato anche
da Gesù nell’ultima cena. È una lunga litania di titoli e di gesta di Dio a
favore di suo popolo, a ognuno dei quali il popolo risponde con il ritornello:
‘Perché eterno è il suo amore per noi!’. Noi possiamo continuare questo salmo
aggiungendo al ricordo dei benefici antichi di Dio quello dei nuovi (29)</li><li>Pascal: “L’incredulo dice: Avrei abbandonato i piaceri, se
avessi la fede; ma io gli rispondo: Avresti la fede se avessi abbandonato i
piaceri” (94)</li><li>Esiste una narcosi di peccato. Il popolo cristiano non riconosce
più il suo vero nemico, il padrone che lo tiene schiavo, solo perché si tratta
di una schiavitù dorata (129)<span><a name='more'></a></span></li><li>Anziché nel liberarsi dal peccato, tutto l’impegno è
concentrato oggi nel liberarsi del rimorso del peccato (…) Come chi crede di
eliminare la morte, eliminando il pensiero della morte (129)</li><li>Tra legge e amore si stabilisce un mirabile scambio, una
sorta di circolarità e di interazione. Se è vero infatti che l’amore custodisce
la legge, è vero anche che la legge custodisce l’amore (159)</li><li>L’amore è a forza della legge è la legge è la difesa
dell’amore (159)</li><li>Il dovere di amare protegge l’amore della ‘disperazione’ o
lo rende ‘beato e indipendente’ nel senso che protegge dalla disperazione di
non poter amare per sempre (160)</li><li>Ti sei ‘legato’ per garantire il tuo amore da ogni
‘alterazione’ (160)</li><li>La trave è il fatto stesso di giudicare, tanto esso è grave
agli occhi di Dio (192)</li><li>Solo Dio può giudicare perché egli conosce i segreti del
cuore, il perché, l’intenzione e lo scopo di ogni azione (192)</li><li>‘Minimizzare’ deve diventare il nostro verbo preferito, nei
rapporti con gli altri: minimizzare i nostri pregi e i difetti altrui (197)</li><li>Bisogna imparare a tenere il proprio ‘io’ costantemente sul
banco degli imputati e appena se ne allontana, per andarsene a collocare su
quello del giudice, ricondurvelo con dolcezza e decisione (197)</li><li>Quanti morti fa la lingua! Nella vita di comunità e di
famiglia le parole negative, taglienti, spietate hanno il potere di far
chiudere ognuno in sé stesso e di spegnere ogni confidenza o clima fraterno
(198)</li><li>Fin nelle sue più remote radici ebraiche, la parola
‘obbedire’ denota l’ascolto ed è riferita alla parola di Dio (236)</li><li>Il termine greco usato nel Nuovo Testamento per designare
l’obbedienza (hypakouein), tradotto letteralmente significa ‘ascoltare
attentamente’, o ‘dare ascolto’ e anche la parola latina ‘oboedientia’ (da
‘ob-audire’) significa la stessa cosa (236)</li><li>Nel suo significato più originario, obbedire vuol dire
sottomettersi alla Parola, riconoscere a essa un potere reale su di te (236)</li></ol><div class="separator" style="clear: both; text-align: left;"><br /><div class="separator" style="clear: both; text-align: left;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVsj-c2o6jsyDk2TNp5nAidhtmfcjRkKcXQO-64YmWwmBaMKBziKRr9j5gkBufwLIKvFjqvQjrD4nd6BdcoEwyyc91PWajCycj-y4w__byNaEm4OcfUlE_tM2KgRlc38dRXjSbDFnvtAVcJEfYInooRXj7Bz_-GoWdFp4cK3Lo79nOJmVhkNmtyr8o/s500/517dYzZnOsL.jpg" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="345" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVsj-c2o6jsyDk2TNp5nAidhtmfcjRkKcXQO-64YmWwmBaMKBziKRr9j5gkBufwLIKvFjqvQjrD4nd6BdcoEwyyc91PWajCycj-y4w__byNaEm4OcfUlE_tM2KgRlc38dRXjSbDFnvtAVcJEfYInooRXj7Bz_-GoWdFp4cK3Lo79nOJmVhkNmtyr8o/w138-h200/517dYzZnOsL.jpg" width="138" /></a></div></div><div class="separator" style="clear: both; text-align: left;"><div class="separator" style="clear: both;"><br /></div><div class="separator" style="clear: both;">Rainiero Cantalamessa</div><i><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiVsj-c2o6jsyDk2TNp5nAidhtmfcjRkKcXQO-64YmWwmBaMKBziKRr9j5gkBufwLIKvFjqvQjrD4nd6BdcoEwyyc91PWajCycj-y4w__byNaEm4OcfUlE_tM2KgRlc38dRXjSbDFnvtAVcJEfYInooRXj7Bz_-GoWdFp4cK3Lo79nOJmVhkNmtyr8o/s500/517dYzZnOsL.jpg">La vita in Cristo</a></i><br />Ancora<br />Milano 1986<br />273 pp.</div><p></p>BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-34525391649577439432022-01-31T23:09:00.000+01:002022-01-31T23:09:03.671+01:00Alcuni tweet per ricordare “Il sogno di un uomo ridicolo” di Dostoevskij<p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEiA6YBeSMqI-Tcqr8L71f9O5C2XIaUgdB1KVVwzbf2swPeFo78sPgD5F6cyGPaYBBdqOeEFiQ72FfumSoMawrc0Mu7m6ga5xppnrTeK0mIQlHC0mPUDFy1a7ovJKzZDsm0WehlTFREX95zlPwQDF18LdHIHlKfFu9Fdmql8schRxk7xUzOmasLi5bIJ=s895" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="895" data-original-width="536" height="320" src="https://blogger.googleusercontent.com/img/a/AVvXsEiA6YBeSMqI-Tcqr8L71f9O5C2XIaUgdB1KVVwzbf2swPeFo78sPgD5F6cyGPaYBBdqOeEFiQ72FfumSoMawrc0Mu7m6ga5xppnrTeK0mIQlHC0mPUDFy1a7ovJKzZDsm0WehlTFREX95zlPwQDF18LdHIHlKfFu9Fdmql8schRxk7xUzOmasLi5bIJ=s320" width="192" /></a></div><ol style="text-align: left;"><li>Sono andato a scuola, poi all’università, e più studiavo,
più imparavo che ero ridicolo (61)</li><li>Ma essi non sapevano e non sospettavano che se al mondo
c’era un uomo ridicolo che più di tutti era cosciente di esserlo, quello ero
proprio io, e questa per me era la cosa più oltraggiosa, il fatto cioè che essi
non lo sapessero (62)</li><li>Sebbene per me tutto fosse senza importanza, qualcosa, come
il dolore per esempio, lo sentivo (67)</li><li>Sentivo per lei [la bambina] una grande compassione,
ricordo, tanto da provarne uno strano dolore, che era perfino incredibile nella
mia situazione (67)</li><li>Per dirla in breve, quella bambina mi aveva salvato, perche
con tutto quel ragionare avevo rimandato il suicidio (69)<span><a name='more'></a></span></li><li>Se davvero sei venuto a conoscenza della Verità e l’hai
vista, allora sai che proprio quella è la Verità e nessun’altra, che si dorma o
che si sia svegli (70)</li><li>Me sembrava che già sapessero tutto e volessero allontanare
il più presto possibile la sofferenza dal mio volto (76)</li><li>Il mio sogno passò velocemente attraverso i millenni,
lasciando in me solo la sensazione della sua universalità (81)</li><li>Quando diventarono criminali, allora istituirono la
giustizia e si imposero interi codici per difenderla, e per garantire
l’osservanza dei codici inventarono la ghigliottina (82)</li><li>Decisi che avrei vissuto per predicare (86)</li><li>Perché io ho visto la Verità, ho visto e so che gli uomini
possono essere belli e felici senza perdere la capacità di vivere in Terra (86)</li><li>Inizierò il viaggio e parlerò sempre, senza stancarmi mai,
perché io ho visto con i miei occhi, anche se non riesco a raccontare bene ciò
che ho visto (87)</li><li>“La coscienza della vita è superiore alla vita, la
conoscenza delle leggi della felicità è superiore alla felicità”. (88)</li><li>A proposito, quella bambina l’ho poi ritrovata… E camminerò.
E camminerò! (88) </li></ol><o:p></o:p><p></p>
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<p class="MsoNormal"><o:p></o:p></p><p></p><div style="text-align: left;">Fëdor Dostoevskij<br /><a name="_Hlk94562369"><i>Il sogno di un uomo ridicolo<br /></i></a><a name="_Hlk94562369"> </a>(trad. di Giovanna
Spendel e Grazia Lombardo)<br />Oscar Mondadori<br />Milano 1997<br />88 pp.</div><br /><p></p>BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-79089752522113690712022-01-31T22:14:00.002+01:002022-01-31T22:27:13.073+01:0075 tuits de Irene Vallejo sobre la escritura, los libros y la lectura<p></p><p class="MsoNormal" style="margin-left: 18pt;"><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;"></span></p>Extraídos de <i>El infinito en un junco: La invención de los libros en el mundo antiguo</i> (Irene Vallejo, Siruela, 2019, 561 pp.).<p class="MsoNormal"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/a/AVvXsEi7YfLEYpW_ZaRBS87ys5XH7bOOTCA8j9VrRa3H5fxfD_FJHlV69c5CBr0e19ZtXBuRadR8hOxFJ13R5_4JZS4NcomUPR4I_ZUEG_00KJoZIdOU91duzWJRiDzEmUmdrIB_mQZ267fBmqZ3jj00UBzrl1ZGbF2egfuyej_pv8kyz6oj1MHpwEdvBCMz=s500" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="262" data-original-width="500" height="168" src="https://blogger.googleusercontent.com/img/a/AVvXsEi7YfLEYpW_ZaRBS87ys5XH7bOOTCA8j9VrRa3H5fxfD_FJHlV69c5CBr0e19ZtXBuRadR8hOxFJ13R5_4JZS4NcomUPR4I_ZUEG_00KJoZIdOU91duzWJRiDzEmUmdrIB_mQZ267fBmqZ3jj00UBzrl1ZGbF2egfuyej_pv8kyz6oj1MHpwEdvBCMz=s320" width="320" /></a></div><p></p><p class="MsoNormal" style="margin-left: 18pt;"></p><ol style="text-align: left;"><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Escribir es intentar descubrir lo que
escribiríamos si escribiésemos. </span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Los escritores desnudan la verdad de muchas vidas.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Como dice Umberto Eco, [el libro] pertenece a
la misma categoría que la cuchara, el martillo, la rueda o las tijeras. Una vez
inventados, no se puede hacer nada mejor.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Mientras permanece cerrado, un libro es solo una partitura muda con la letra y la música de una sinfonía posible.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Era el sueño de Alejandro: tener una leyenda
propia, entrar en los libros para permanecer en el recuerdo.<span><a name='more'></a></span></span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Reunir todos los libros existentes es otra
forma —simbólica, mental, pacífica— de poseer el mundo.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Alejandro recorrió las rutas de África y de
Asia sin separarse de su ejemplar de la Ilíada, al que acudía, según dicen los
historiadores, en busca de consejo y para alimentar su afán de trascendencia.
La lectura, como una brújula, le abría los caminos de lo desconocido.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">En un mundo caótico, adquirir libros es un
acto de equilibrio al filo del abismo.</span></li><li>El primer libro de la historia nació cuando
las palabras, apenas aire escrito, encontraron cobijo en la médula de una
planta acuática.</li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Casi todos nosotros, en algún momento de la
vida, hemos espiado desde fuera un jardín de los Finzi-Contini.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">La Revolución francesa expropió la historia a
los aristócratas.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Hecateo de Abdera consiguió una visita guiada
por el templo de Amón en Tebas en tiempos de Ptolomeo I (…) En una galería
cubierta dice haber visto la biblioteca sagrada sobre la cual se hallaba
escrito: «Lugar de cuidado del alma».</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">La Ilíada y la Odisea nacieron en otro mundo
distinto del nuestro, en un tiempo anterior a la expansión de la escritura,
cuando el lenguaje era efímero (gestos, aire y ecos).</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Durante los largos siglos de oralidad, el
romancero griego fue cambiando y expandiéndose, estrato a estrato, generación
tras generación, sin que los textos alcanzasen nunca una versión cerrada o
definitiva.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Una sola audición de un canto —dos, si
estaban muy borrachos— les bastaba para poder interpretarlo ellos mismos. Así
sobrevivía la herencia de los poemas.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Después del alfabeto, nada volvió a ser
igual.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">El mundo de la oralidad se resistía a
desaparecer —ni siquiera hoy se ha extinguido del todo—, y la palabra escrita
sufrió al principio cierto estigma. Muchos griegos preferían que las palabras
cantasen.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Todos los grandes avances —la escritura, la
imprenta, internet…— han tenido que enfrentarse a detractores apocalípticos.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">El acto de escribir alargaba la vida de la
memoria, impedía que el pasado se disolviera para siempre.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Las letras crearon nuevas conciencias y
mentalidades.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">De niña creía que los libros habían sido
escritos para mí, que el único ejemplar del mundo estaba en mi casa.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Si alguien lee para ti, desea tu placer; es
un acto de amor y un armisticio en medio de los combates de la vida.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Somos seres económicos y simbólicos.
Empezamos escribiendo inventarios, y después invenciones (primero las cuentas;
a continuación, los cuentos).</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Los primeros apuntes eran dibujos
esquemáticos (una cabeza de buey, un árbol, una jarra de aceite, un hombrecillo).
Con esos trazos, los antiguos terratenientes inventariaban sus rebaños, sus
bosques, su despensa y sus esclavos.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Las mayores genialidades humanas, original,
sencilla y de incalculables consecuencias: dejar de dibujar las cosas y las
ideas, que son infinitas, para empezar a dibujar los sonidos de las palabras,
que son un repertorio limitado. </span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">A través de sucesivas simplificaciones,
llegaron a las letras. Combinando letras hemos conseguido la más perfecta
partitura del lenguaje, y la más duradera.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">En cierto sentido, todos los lectores
llevamos dentro íntimas bibliotecas clandestinas de palabras que nos han dejado
huella.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">El alfabeto empezó a echar raíces en un mundo
de guerreros. Solo recibían enseñanza —militar, deportiva y musical— los hijos
de la aristocracia.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Años después, cuando yo misma me he tenido
que enfrentar al vértigo de una clase, he comprendido que hace falta querer a
tus alumnos para desnudar ante ellos lo que amas.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Las tragedias, agrupadas en trilogías,
creaban el mismo tipo de adicción que las actuales series y sagas.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Tras años de viajes y conversaciones,
Heródoto comprobó que los testigos a los que interrogaba le facilitaban relatos
contradictorios sobre los mismos acontecimientos, olvidaban muchas veces lo
sucedido y en cambio recordaban sucesos que solo ocurrieron en el universo
paralelo de sus deseos.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Disponemos de versiones diferentes, interesadas,
contradictorias e incompletas de los hechos.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Milenios antes del multiperspectivismo
contemporáneo, el primer historiador griego comprendió que la memoria es
frágil, evanescente, y que cuando alguien evoca su pasado deforma la realidad
para justificarse o encontrar alivio.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Es el otro quien me cuenta mi historia, el
que me dice quién soy yo.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Kapuściński descubre en Heródoto el
temperamento de un incipiente periodista, dotado de la intuición, la vista y el
oído de un reportero.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">La tolerancia tiene conjugación irregular: yo
me indigno, tú eres susceptible, él es dogmático.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Los habitantes del mundo antiguo estaban
convencidos de que no se puede pensar bien sin hablar bien: «los libros hacen
los labios», decía un refrán romano.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">La literatura ayudaba a los emigrados a
mantener un lenguaje común, un sistema de referencias compartidas, una identidad.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Conviene hacer hablar al que sufre sobre los
motivos de su pena, porque buscando las palabras a veces se encuentra el
remedio.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">En el siglo V a. C., el formidable sofista
Gorgias escribió: «la palabra es un poderoso soberano; con un cuerpo pequeñísimo
y del todo invisible, ejecuta las obras más divinas: quitar el miedo, desvanecer
el dolor, infundir alegría y aumentar la compasión».</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">El eco de estas ideas griegas resuena en la
que me parece una de las frases más bellas del evangelio: «una palabra tuya
bastará para sanarme».</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">La utopía de Platón es hermana melliza de la
distopía 1984. La Sociedad del Partido Único imaginada por George Orwell
alberga un Departamento de Ficción, donde se produce toda la nueva literatura.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">No por eliminar de los libros todo lo que nos
parezca inapropiado salvaremos a los jóvenes de las malas ideas. Al contrario,
los volveremos incapaces de reconocerlas.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Los personajes malvados son un ingrediente
crucial de los cuentos tradicionales, para que los niños aprendan que la maldad
existe.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">La maravillosa y perturbadora Flannery
O’Connor escribió que quien «solo lee libros edificantes está siguiendo un
camino seguro, pero un camino sin esperanza, porque le falta coraje. Si alguna
vez por azar leyera una buena novela, sabría muy bien que le está sucediendo
algo».</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Sentir cierta incomodidad es parte de la
experiencia de leer un libro; hay mucha más pedagogía en la inquietud que en el
alivio.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Podemos hacer pasar por el quirófano a toda
la literatura del pasado para someterla a una cirugía estética, pero entonces
dejará de explicarnos el mundo.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Las bibliotecas, las escuelas y los museos
son instituciones frágiles, que no pueden sobrevivir mucho tiempo rodeadas por
un entorno de violencia.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Quienes aniquilan bibliotecas y archivos
abogan por un futuro menos dispar, menos discrepante, menos irónico.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Al final —dice el psiquiatra de origen
judío—, sufrían menos quienes eran capaces de aislarse del terrible entorno,
refugiándose en su interior.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Los libros nos ayudan a sobrevivir en las
grandes catástrofes históricas y en las pequeñas tragedias de nuestra vida.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Esas cosas que no se cuentan son precisamente
las que es obligado contar. He decidido convertirme en esa chivata que tanto
temí ser.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Nuestro antiguo hábito de traducir ha tendido
puentes, ha amalgamado ideas, ha originado una conversación polifónica
infinita, y nos ha protegido de los peores peligros de nuestro chovinismo
aldeano, enseñándonos que nuestra lengua es una más —y, en realidad, más de
una—.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">La Gran Biblioteca me fascina —a mí, la
pequeña marginada del colegio de Zaragoza—, porque inventó una patria de papel
para los apátridas de todos los tiempos.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Un lector medio alcanza a leer en toda su
vida lo que el mercado editorial produce en una sola jornada laboral, y cada
año se destruyen millones de ejemplares huérfanos. </span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Durante siglos, conseguir libros exigía estar
bien relacionado e, incluso con los contactos adecuados, conllevaba gastos, esfuerzos,
tiempo y, en ocasiones, arrostrar los peligros del viaje.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Una multitud analfabeta es más fácil de
gobernar.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Solo en el siglo XX, la escritura se
convirtió en una habilidad extendida, al alcance de la mayoría de la población
—un largo recorrido; una adquisición muy reciente—.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Al regalar una novela o un poemario a alguien
que nos importa, sabemos que su opinión sobre el texto se reflejará sobre
nosotros.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Los libros nos siguen uniendo y anudando de
una forma misteriosa.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">En las aguas profundas, los cambios son
lentos.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Lo más nuevo, como promedio, perece antes. Es
más probable que en el siglo XXII haya monjas y libros que WhatsApp y tabletas.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Es un error pensar que cada novedad borra y
reemplaza las tradiciones. El futuro avanza siempre mirando de reojo al pasado.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">De aquel gusto de los nobles romanos por
tumbarse en sus cómodos divanes —triclinios o lechos de mesa— sobre almohadones
de púrpura bordada, mientras les servían bebida y manjares, para razonar
tranquilamente los unos con los otros, procede nuestra expresión «hablar largo
y tendido».</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Algunos resbalan y caen; y otros logran
mantener el equilibrio (estos últimos son los clásicos).</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Como dice Steven Pinker, la historia no la
escriben tanto los vencedores como la gente pudiente, esa pequeña fracción de
la humanidad que dispone del tiempo, el ocio y la educación necesarios para
permitirse reflexionar.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Los clásicos son grandes supervivientes. Esquivan
las variaciones del gusto, de las mentalidades, de las ideas políticas; las
revoluciones, los ciclos cambiantes, el desapego de las nuevas generaciones.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Cada nueva forma de expresión —la publicidad,
el manga, el rap, los videojuegos— los adopta y los realoja [a los clásicos].</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">En medio de la inundación de libros, aflora
nuestro deseo de descansar de la agitación de lo inabarcable.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">En una Europa dominada por caudillos
guerreros analfabetos, cuando el ocaso parece inevitable, las fábulas, ideas y
mitos de Roma encuentran un paradójico refugio en los monasterios. </span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Pablo de Tarso pronunció quizá el primer
discurso igualitario cuando dijo: «No hay judío ni griego, ni esclavo ni hombre
libre, ni hombre ni mujer».</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Sin los libros, las mejores cosas de nuestro
mundo se habrían esfumado en el olvido.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Somos los únicos animales que fabulan, que
ahuyentan la oscuridad con cuentos.</span></li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Leer es escuchar música hecha palabra. Es
cercanía y extrañeza. Es a veces hablar con los muertos para sentirnos más vivos.
Es viaje inmóvil. </span>Es una maravilla cotidiana.</li><li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">En este tiempo de reclusión, hemos comprobado
que los libros amansan la ansiedad y nos regalan lejanías.</span></li></ol><p></p>
<br /><p></p>BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-70180726881070983672021-09-06T13:08:00.004+02:002021-09-06T13:08:34.107+02:0035 tweets of Peter Drucker on Management, Purpose and Innovation<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgua3rLjWDolGvhyphenhyphenSOcXmRZdmeROZcDmCh_MdOIuxtIFTUx5fuZpplS6AJU1fPcOibe9RS75Mg75wByZxzGWYr2eq0HTeOURSkUvZdLT74FEWzcqdHkbfAG4CrNTZTzPyOH-G7hvw-pNAM/s1360/71OcqayU9YL.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1360" data-original-width="893" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgua3rLjWDolGvhyphenhyphenSOcXmRZdmeROZcDmCh_MdOIuxtIFTUx5fuZpplS6AJU1fPcOibe9RS75Mg75wByZxzGWYr2eq0HTeOURSkUvZdLT74FEWzcqdHkbfAG4CrNTZTzPyOH-G7hvw-pNAM/w210-h320/71OcqayU9YL.jpg" width="210" /></a></div>[From the book: Peter F. Drucker, <i>The Essential Drucker</i>, Collins Business Essentials, 2009]<p></p><p></p><ol style="text-align: left;"><li>The
fundamental task of management remains the same: to make people capable of
joint performance through common goals, common values, the right structure, and
the training and development they need to perform and to respond to change (4)</li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">The
emergence of management has converted knowledge from social ornament and luxury
into the true capital of any economy (5)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Not to
innovate is the single largest reason for the decline of existing
organizations. Not to know how to manage is the single largest reason for the
failure of new ventures (8)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">The
evolution and history of management— its successes as well as its problems—
teach that management is, above all else, based on a very few, essential
principles (10)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Management
is about human beings. Its task is to make people capable of joint performance,
to make their strengths effective and their weaknesses irrelevant (10)<span><a name='more'></a></span></span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">After World War II we began to see that management is not exclusively business management. It pertains to every human effort that brings together in one organization people of diverse knowledge and skills (7)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Because
management deals with the integration of people in a common venture, it is
deeply embedded in culture (11)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">One of the
basic challenges managers in a developing country face is to find and identify
those parts of their own tradition, history, and culture that can be used as
management building blocks (11)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Every
enterprise requires commitment to common goals and shared values. Without such
commitment there is no enterprise; there is only a mob (11)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">The mission
of the organization has to be clear enough and big enough to provide common
vision (…) Management’s first job is to think through, set, and exemplify those
objectives, values, and goals (11)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Every
enterprise is a learning and teaching institution. Training and development
must be built into it on all levels— training and development that never stop
(11)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">The single
most important thing to remember about any enterprise is that results exist
only on the outside. The result of a hospital is a healed patient. The result
of a school is a student who has learned something and puts it to work ten
years later. Inside an enterprise, there are only costs (12)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Management
will increasingly be the discipline and the practice through which the
“humanities” will again acquire recognition, impact, and relevance (13)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">There are
three tasks, equally important but essentially different, that management has
to perform to enable the institution in its charge to function and to make its
contribution: establishing the specific purpose and mission of the institution,
whether business enterprise, hospital, or university; making work productive
and the worker effective; managing social impacts and social responsibilities
(14)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">A business
management has failed if it does not produce economic results. It has failed if
it does not supply goods and services desired by the consumer at a price the
consumer is willing to pay (15)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">A business
enterprise (or any other institution) has only one true resource: people (15) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">None of our
institutions exists by itself and is an end in itself. Everyone is an organ of
society and exists for the sake of society (16) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Free
enterprise cannot be justified as being good for business; it can be justified
only as being good for society (16) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Psychologically,
geographically, culturally, and socially, institutions must be part of the
community (16) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Profitability
is not the purpose of, but a limiting factor on business enterprise and
business activity (18)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Profit is
not the explanation, cause, or rationale of business behavior and business
decisions, but rather the test of their validity (18)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">A company
can make a social contribution only if it is highly profitable (20) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Profit is
not an objective but it is a requirement that has to be objectively determined
in respect to the individual business, its strategy, its needs, and its risks
(30) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Because its
purpose is to create a customer, the business enterprise has two— and only
these two— basic functions: marketing and innovation (20) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">The aim of
marketing is to know and understand the customer so well that the product or service
fits him and sells itself (21) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Marketing
is still rhetoric rather than reality in far too many businesses (20) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Nontechnological
innovations— social or economic innovations— are at least as important as
technological ones (22) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Innovation
can be defined as the task of endowing human and material resources with new
and greater wealth- producing capacity (22) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Managers
must convert society’s needs into opportunities for profitable business. That,
too, is a definition of innovation (23) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">The answer
to the question, What is our business? is the first responsibility of top
management. It can be answered only by looking at the business from the
outside, from the point of view of customer and market (24) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Sooner or
later even the most successful answer to the question, What is our business?
becomes obsolete (26) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Defining
the purpose and mission of the business is difficult, painful, and risky. But
it alone enables a business to set objectives, to develop strategies, to
concentrate its resources, and to go to work. It alone enables a business to be
managed for performance (28) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">Objectives
are not fate; they are directions. They are not commands; they are commitments.
They do not determine the future; they are means to mobilize the resources and
energies of the business for the making of the future (31)</span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">There are
essentially three kinds of innovation in every business (…) They might be
called respectively product innovation, social innovation, and managerial
innovation (34) </span></li><li><span lang="EN-US" style="mso-ansi-language: EN-US;">The social
dimension is a survival dimension. The enterprise exists in a society and an
economy (37)</span></li></ol><p></p><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 17.85pt;"><span lang="EN-US">Peter F. Drucker<o:p></o:p></span></p><div>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 17.85pt;"><span lang="EN-US"><i>The Essential Drucker</i><o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 17.85pt;"><span lang="EN-US">Collins Business
Essentials<o:p></o:p></span></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 17.85pt;"><span lang="EN-US">2009<o:p></o:p></span></p></div>
BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com1tag:blogger.com,1999:blog-4944028676117529728.post-57400567131461870172021-09-03T19:01:00.005+02:002021-09-04T20:27:53.683+02:0030 tweet sul futuro della Chiesa, nella visione di Andrea Riccardi<p><span style="font-family: "Times New Roman", serif;"></span></p><table align="center" cellpadding="0" cellspacing="0" class="tr-caption-container" style="margin-left: auto; margin-right: auto;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEigyOSIXbbGcVJGyNxyXS0fQkiZZHe_OQspzmy5Lk-cnzBv2oKJTtH666NoRgIgyt71nuE2QJkJvqYSz8x6l3wJLeRk2oDm_vKjAxiwDG-I7lIxf7AdZekk6bbSwPKRqPVQTDSPP9i58cY/s1037/Riccardi+2021.jpg" style="margin-left: auto; margin-right: auto;"><img border="0" data-original-height="778" data-original-width="1037" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEigyOSIXbbGcVJGyNxyXS0fQkiZZHe_OQspzmy5Lk-cnzBv2oKJTtH666NoRgIgyt71nuE2QJkJvqYSz8x6l3wJLeRk2oDm_vKjAxiwDG-I7lIxf7AdZekk6bbSwPKRqPVQTDSPP9i58cY/w320-h240/Riccardi+2021.jpg" width="320" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><span style="font-size: x-small;"><span style="text-align: left;">Andrea Riccardi, </span><i style="text-align: left;"><span style="font-family: "Times New Roman", serif;">La Chiesa brucia, </span></i><span style="font-family: "Times New Roman", serif; text-align: left;">Laterza, </span><span style="font-family: "Times New Roman", serif; text-align: left;">Bari 2021</span><span style="font-family: "Times New Roman", serif; text-align: left;">.</span></span></td></tr></tbody></table><ol style="text-align: left;"><li><span style="font-family: times;">Oggi si è
meno cristiani, ma forse anche meno anticristiani (7)</span></li><li><span style="font-family: "Times New Roman",serif;">Sono
convinto che, di fronte all'incendio di Notre-Dame, Si sia espresso un “inconscio
spirituale e teologico”, al di là del circuito dei cattolici praticanti (8)</span></li><li><span style="font-family: "Times New Roman",serif;">Quando si
aprono vuoti, si capisce il valore delle presenze che si perdono (24)</span></li><li><span style="font-family: "Times New Roman",serif;">La
perennità è assicurata alla Chiesa non alle Chiese; le singole Chiese sono
corresponsabili del loro futuro, la loro sopravvivenza è legata alla loro
risposta (18)</span></li><li><span style="font-family: "Times New Roman",serif;">Parigi è
stato un vero laboratorio dell'incontro tra Chiesa e mondo moderno. Con momenti
di grande durezza (24)<span><a name='more'></a></span></span></li><li><span style="font-family: "Times New Roman",serif;">La crisi o
la ripresa del cattolicesimo europeo peseranno su quello universale (63)</span></li><li><span style="font-family: "Times New Roman",serif;">L'impostazione
dei valori non negoziabili rischia di rendere la chiesa “alleata di fatto” a
forze da lei non scelte, con il rischio di scivolare in una qualche
subordinazione (82)</span></li><li><span style="font-family: "Times New Roman",serif;">Per chi,
come chi scrive, cominciava a studiare la storia del cattolicesimo a metà degli
anni Settanta, le democrazie cristiane erano il presente, mentre il
nazional-cattolicesimo ho il clerico-fascismo erano il passato. Oggi è il
contrario (88)</span></li><li><span style="font-family: "Times New Roman",serif;">I problemi
che oggi la Chiesa va affrontando non sono poi così diversi dalle prime mobilitazioni
evangelizzatrici (90)</span></li><li><span style="font-family: "Times New Roman",serif;">Vivere la Chiesa
è essere una comunione di donne e di uomini, il che ha una radice
ecclesiologica profonda nel sacerdozio battesimale dei fedeli (106)</span></li><li><span style="font-family: "Times New Roman",serif;">Il
tramonto della cultura degli obblighi ha condotto a una valorizzazione del
giudizio soggettivo del cattolico. O forse la vittoria del soggettivismo ha
messo in crisi la cultura degli obblighi. I due processi convergono (114)</span></li><li><span style="font-family: "Times New Roman",serif;">Non c’è
più il sindaco comunista, ma è scomparso soprattutto il prete (127)</span></li><li><span style="font-family: "Times New Roman",serif;">La
religione si sviluppa attraverso nuove forme di origine recente e cerca di
rispondere alle domande di donne e uomini spaesati in un orizzonte globale o
nel quadro di un nuovo urbanesimo (133)</span></li><li><span style="font-family: "Times New Roman",serif;">Il mondo
globale favorisce la personalizzazione della Chiesa nella figura del papa e
giunge quasi ad imporre un esercizio carismatico del ruolo (135)</span></li><li><span style="font-family: "Times New Roman",serif;">Giovanni
Paolo II, capace di mobilitare i sentimenti, temeva una fede deculturata, perché
effimera, non trasmissibile tra generazioni, in fondo privatizzata (142)</span></li><li><span style="font-family: "Times New Roman",serif;">Francesco
ha operato una disintermediazione molto attuale nell’uso dell’autorità: ha
parlato direttamente ai fedeli. In questo quadro, però, non c’è stato
generalmente un rinnovamento dei corpi intermedi della Chiesa (164)</span></li><li><span style="font-family: "Times New Roman",serif;">La Chiesa
dei poveri e quella della gratuità, che contesta di fatto il mondo ormai
divenuto tutto mercato (166)</span></li><li><span style="font-family: "Times New Roman",serif;">L’Eucaristia
è l’espressione più chiara della gratuita del cristianesimo (187)</span></li><li><span style="font-family: "Times New Roman",serif;">Le nostre
sono città di soli, che non si sentono protetti di fronte a un futuro incerto,
tra <i style="mso-bidi-font-style: normal;">fake news</i> e teorie complottiste, spiegazione
magiche o condanne divine. Nella solitudine cresce la paura. La Chiesa e la
liturgia rappresentano una rete comunitaria (176)</span></li><li><span style="font-family: "Times New Roman",serif;">Il tempo
delle discussioni e degli approfondimenti non è quello della veloce
comunicazione globale. La disabitudine a parlare, argomentare discutere è
sfociata nel insultarsi, scomunicarsi e contrapporsi frontalmente (203)</span></li><li><span style="font-family: "Times New Roman",serif;">La chiesa
non puoi irrigidirsi nelle sue istituzioni parrocchiali (…), ma popolare l’orizzonte
della città globale di presenze ecclesiali molteplici, capacci d’incontro,
carismatiche, diversificate, prossime e dialoganti con la gente (207)</span></li><li><span style="font-family: "Times New Roman",serif;">Sorokin: “I
santi sono esperti produttori di energia-amore che da essi vieni generata in
grande quantità e della più pura qualità (231)</span></li><li><span style="font-family: "Times New Roman",serif;">Bisogna
avere il coraggio, comunicando il Vangelo, di liberare energie costruttive e creative,
di suscitarle, di dare fiducia e sostegno a differenti realtà ecclesiali pur
nell’imperfezione (234)</span></li><li><span style="font-family: "Times New Roman",serif;">La storia
del cristianesimo e anche una vicenda di entusiasmo (…) Il grande rischio delle
crisi è accontentarsi di sopravvivere, fissi sul presente e confrontandosi solo
con un passato migliore (235)</span></li><li><span style="font-family: "Times New Roman",serif;">La crisi
non è declino, o forse è declino di modelli di ieri. È anche logico che il
passato declini: soprattutto la crisi è un passaggio verso il futuro, non solo
di generazione, ma di concezione del mondo (239)</span></li><li><span style="font-family: "Times New Roman",serif;">Il
cristianesimo, più che un’istituzione da conservare il più possibile, è una
realtà del nostro futuro. Più che difendere le posizioni del passato o talvolta
i loro resti, c’è da realizzare una scoperta del cristianesimo come parte
integrante del futuro (239)</span></li><li><span style="font-family: "Times New Roman",serif;">Il
cristianesimo è uno dei fattori della coesione della società, ma anche della
fraternità tra le nazioni. È una garanzia dell’umanità. La parola di Dio non è
intrappolata nelle forme di ieri, non passa (240)</span></li><li><span style="font-family: "Times New Roman",serif;">Lo spirito
del declino porta una “senilità” che spinge a guardare indietro, a non osare, a
conservare, ad accettare con rassegnazione la modestia del presente (140)</span></li><li><span style="font-family: "Times New Roman",serif;">Chi crede
sa che la storia dei credenti non è solo la propria, ma è animata dallo Spirito.
E poi tutto può cambiare! (241)</span></li><li><span style="font-family: "Times New Roman",serif;">La storia
è piena di sorprese, che sono doni e, allo stesso tempo, realizzazioni umane,
frutto delle correnti profonde che abitano la vicenda dei popoli e del mondo (241)</span></li></ol><p></p>
<p class="MsoNormal"></p><p class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: left;"><span style="font-family: "Times New Roman", serif;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFpj52SPLzcrrXXFTNvM-Pak2CpXMLP-sBWcILLdeqNf663f_wUcwSHUyCFRk2fWez-FxDRDc1GVoX6JHBH4xF-Byk8fZ3GHgaFYHptRfkuzuDpb0BRNoRxS3v2NWyX67qsCuoHtuOQ18/s764/499.la-chiesa-brucia-copertina.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="764" data-original-width="510" height="120" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiFpj52SPLzcrrXXFTNvM-Pak2CpXMLP-sBWcILLdeqNf663f_wUcwSHUyCFRk2fWez-FxDRDc1GVoX6JHBH4xF-Byk8fZ3GHgaFYHptRfkuzuDpb0BRNoRxS3v2NWyX67qsCuoHtuOQ18/w81-h120/499.la-chiesa-brucia-copertina.jpg" width="81" /></a></div>Andrea Riccardi <br /><i><span style="font-family: "Times New Roman", serif;">La Chiesa brucia. Crisi e futuro
del cristianesimo</span><br /></i><span style="font-family: "Times New Roman", serif;">Editori Laterza</span><br /><span style="font-family: "Times New Roman", serif;">Bari 2021</span><br /><span style="font-family: "Times New Roman", serif;">248 pp.</span><p></p>
<span style="font-family: "Times New Roman",serif;"></span><p></p>BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-91076838636785017232021-06-07T12:58:00.006+02:002021-06-08T11:14:39.775+02:00Le controversie, le polemiche, i dibattiti e le buone discussioni in 30 tweet di Adelino Cattani<p style="text-align: left;"></p><div class="separator" style="clear: both; text-align: left;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhNQ_fLy7KiKW-zh2xXRr0Kg0rq1xHEySjN1Gm0mf8yjOxGXcmVqrSrJ5cDDFFvdO535av9pTa58VTJzYNL9316hmtDTUIUUSTSnIHW_lNWexe34rj9hJMEmZrRL05mbeKHJqjLT-EhL-4/s300/cattani-botta-e-risposta.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="300" data-original-width="186" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhNQ_fLy7KiKW-zh2xXRr0Kg0rq1xHEySjN1Gm0mf8yjOxGXcmVqrSrJ5cDDFFvdO535av9pTa58VTJzYNL9316hmtDTUIUUSTSnIHW_lNWexe34rj9hJMEmZrRL05mbeKHJqjLT-EhL-4/w124-h200/cattani-botta-e-risposta.jpg" width="124" /></a></div><ol style="text-align: left;"><li>Il discutere è l’unica impresa
tipicamente ed esclusivamente umana. Impresa lenta, faticosa, estenuante, ma
umana; e libera, quand’è libera (227)</li><li>Mettere a confronto senza remore
pareri e opinioni in disaccordo è in effetti un ottimo modo per crearsene di
propri (16)</li><li>[In un dibattito] non sempre
vince la tesi migliore, ma quella meglio argomentata, non il discorso ‘giusto’,
ma quello giustamente impostato, non l’opinione più ragionevole, ma quella più
motivata (13)</li><li>Come esperienza e psicologi
insegnano, un buon litigio coniugale è salutare per la coppia; così dirsele di
santa ragione fa bene anche all’interno delle comunità dei pensanti (14)</li><li>Un ragionamento ‘buono’ può
significare sia ‘valido’ (nozione logica) sia ‘persuasivo’ (nozione più
psicologica) (…) L’ideale sarebbe che un ragionamento valido fosse anche
persuasivo (17)<span><a name='more'></a></span></li><li>Non c’è teoria, per quanto
incredibile e assurda, che non abbia trovato qualche sostenitore (18)</li><li>Controversia era il nuovo nome
dato da Seneca all’esercizio scolastico destinato a formare professionisti del
foro e politici, ma anche cittadini comuni, senza aspirazioni pubbliche, perché
l’eloquenza apre la strada ad ogni altra arte (32)</li><li>Anche ammesso che non sia
possibile ‘insegnare’ a discutere, è certamente possibile ‘educare’ alla
discussione, correggendo il modo di discutere, liberandoci da modi sbagliati di
farlo (40)</li><li>L’interazione più proficua [si
produce] quando si ha un conflitto all’interno di un quadro di cooperazione. La
conflittualità non è inconciliabile con una buona discussione cooperativa (53)</li><li>Un atteggiamento ostile in una
disputa riduce le possibilità di consenso da parte da un auditorio neutro (54)</li><li>George Herbert: “La calma è un
grande vantaggio: chi lascia accalorarsi l’altro, può scaldarsi al suo fuoco”
(55)</li><li>Quanto più uno è consapevole
della complessità delle cose, tanto più terrà conto dei diversi punti di vista
e tanto più sarà predisposto al dialogo (55)</li><li>La certezza, che non coincide con
la verità, porta dritto all’intolleranza, tanto più facilmente quanto più uno
la ritiene granitica (57)</li><li>Il sintomo più forte di
aggressività verbale è la tendenza a attaccare la persona anziché le sue
posizioni su un dato punto (…) L’argomento <i>ad
hominem</i> prende a bersaglio l’avversario e non la sua tesi (179)</li><li>Tre segni particolarmente
significativi di aggressività sono gli attacchi alla persona (i cosiddetti
argomenti <i>ad hominem</i>), la noncuranza
per le idee dell’avversario e l’accentuazione delle divergenze (58)</li><li>Se sopprimiamo la discussione non
ci resterà che la scomunica (59)</li><li>Aristotele invita a non discutere
con chiunque. La raccomandazione è ripresa dalla notoria legge di Murphy, per
cui si uno discute con un idiota, la gente potrebbe non notare la differenza
(88)</li><li>Il perfetto polemista è esperto
in ritocchi lessicali (108)</li><li>Il perfetto polemista pone
domande pensate più per confondere che per avere una risposta (…) Chiede e
interroga: non per niente ‘ironia’ significa in origine ‘interrogazione’ (119)</li><li>Quando si è costretti a
combattere anche contro la propria caricatura, o il proprio fantasma, ci si
trova un po’ svantaggiati (131)</li><li>L’uomo tutto pulito è un
contemplativo, un asceta, un mistico, un ‘monologante’ e dialogante caso mai
solo con un interlocutore perfetto (che non è di questo mondo) (133)</li><li>Anche in un dibattito, in cui non
sia giudice unico la nostra coscienza, occorre far apparire alle coscienze
altrui il valore della tesi, poiché l’essere senza apparire non basta. L’apparire
senza essere è, invece, da sé bastante (149)</li><li>Il linguaggio, essendo
sostitutivo delle cose, rende possibile la simulazione (152)</li><li>La mezza verità: la verità dei
fatti non viene rispettata se sono sottaciuti altri fatti connessi ai primi in
maniera tale che la loro mancata pubblicizzazione ne muti completamente il
significato (156)</li><li>Strappare un sorriso è strappare
un pezzo di consenso e muovere un passo verso la vittoria (190)</li><li>Sia l’avvio sia la conclusione
sono due momenti forti del discorso persuasivo, il primo per le opportunità di
posizionamento che offre, la seconda per la possibilità di scoccare l’ultima
freccia (203)</li><li>Pensare al conflitto
semplicemente come opposizione fa perdere di vista un elemento essenziale per
poterlo capire: la cooperazione (216)</li><li>Se due non sono disposti a
smuoversi di un pelo dalle loro intime posizioni, discutere diventa un
insopportabile <i>surplace</i>, un
‘dibattito immobile’ (223)</li><li>In una società democratica, in
tutte le situazioni in cui sono in gioco valori importanti lo strumento
decisionale è il dibattito (217)</li><li>Una deliberazione assunta dopo un
dibattito beneficia di un contrassegno di qualità (217)</li></ol><div><p></p><p class="MsoNormal" style="text-align: left;">Adelino Cattani<br /><i>Botta e risposta. L’arte della replica</i><br />Il Mulino<br />Bologna 2006, 244 pp.</p><p class="MsoNormal" style="margin-left: 18pt;"><o:p></o:p></p></div>BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-62489211571802338282021-03-16T22:15:00.004+01:002021-03-16T22:19:49.543+01:00El oficio de dirigir: un clásico del management en 80 tuits (Juan Antonio Pérez López) <blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"><p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZ_9L9FRZ7-EF4B1c3TTtNAgpr9duzEXyJEJvBjVLQP57ai2JlZr7MkovNFEHBpUswr6v07rkbdL40ENnbw1dpw45tIFJvBTnIl9KrsJ8h9y5s1X4ZcdDDh7zftXA2pkVdkAOds-ArVe0/s1274/9788432149184+%25281%2529.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1274" data-original-width="857" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZ_9L9FRZ7-EF4B1c3TTtNAgpr9duzEXyJEJvBjVLQP57ai2JlZr7MkovNFEHBpUswr6v07rkbdL40ENnbw1dpw45tIFJvBTnIl9KrsJ8h9y5s1X4ZcdDDh7zftXA2pkVdkAOds-ArVe0/w134-h200/9788432149184+%25281%2529.jpg" width="134" /></a></div><p></p></blockquote><p style="text-align: left;">Selección de tuits tras la lectura de <i>Fundamentos de la dirección de empresas</i> (Juan Antonio Pérez López, Rialp, Madrid 2006).</p><p></p><ol style="text-align: left;"><li>Lo que ocurre en el mundo de las relaciones o interacciones no formalizadas es decisivo para la vida de la organización real (16)</li><li>Una organización está siempre definiendo propósitos (cosas que han de ser hechas), comunicando y motivando (20)</li><li>Si sólo se busca la satisfacción actual, puede fácilmente sacrificarse la satisfacción futura (29)</li><li>El liderazgo siempre implica un alto nivel de autosacrificio, cosa a la que no están dispuestas demasiadas personas (33)</li><li>Cualquier organización humana tiene unos valores, es decir, un modo de valorar (35)</li><li>El logro del propio aprendizaje es un poderoso motivo impulsor de las acciones humanas (55)<span><a name='more'></a></span></li><li>Se suele decir que una persona es "muy humana" cuando juzgamos que tiene muy en cuenta lo que les ocurre a otras personas y está siempre dispuesta a ayudarlas, lo que implica que en su motivación pesan mucho los motivos trascendentes (57)</li><li>La motivación para realizar cualquier acción ha de explicarse en función de los tres componentes que hemos denominado motivos extrínsecos, motivos intrínsecos y motivos trascendentes (58)</li><li>Los tres componentes del valor de una acción apuntan a la satisfacción de los distintos tipos de necesidades en el ser humano: materiales, cognoscitivas y afectivas (59)</li><li>La resolución de los conflictos intermotivacionales es la que va configurando la calidad motivacional de una persona (61)</li><li>La motivación por motivos trascendentes es la que trata de orientar la acción humana hacia la propia mejora personal en el plano más hondo de su ser individual: su capacidad de sentir a otras personas como tales personas, su capacidad de establecer profundas relaciones afectivas con otros seres humanos (61)</li><li>En último término, los supuestos motivacionales implican unos supuestos antropológicos y estos, a su vez, implican un supuesto acerca de los fines de las organizaciones, acerca del 'para qué' de las mismas (80)</li><li>Si lo que alguien quiere es que le quieran, de nada vale el poder coactivo para conseguirlo (89)</li><li>El único tipo de motivos que permite los procesos de internalización de objetivos distintos de los propios es el de los motivos trascendentes (100)</li><li>Aquello a lo que es menos indiferente cualquier trabajador es el ambiente, el trato humano que se da en una empresa (106)</li><li>La relación más decisiva a largo plazo para la supervivencia de las empresas: la relación que determina el grado de identificación de los partícipes con la empresa (106)</li><li>La organización ha de medir la eficacia de las acciones en función del servicio que presten para satisfacer necesidades reales de las personas (valor real de los objetivos de la organización) (109)</li><li>Una decisión incorrecta provoca aprendizaje negativo, erosiona la unidad organizacional (114)</li><li>Cualquier decisión implica necesariamente unos valores, aunque las mismas personas que toman la decisión no sean conscientes de ello (115)</li><li>La función del liderazgo, si es auténtico, es la de encarnar unos valores que vayan unificando la organización (115)</li><li>Las actividades directivas son aquellas que suplen todo lo que les falta a las actividades programadas para que los problemas sean resueltos de hecho (125)</li><li>Cada estrategia requiere un gran esfuerzo de conceptualización para llegar a captar ciertos aspectos o propiedades de la realidad que pasan normalmente inadvertidos a la mayoría de las personas (130)</li><li>El ejecutivo genial es capaz de apelar a motivaciones profundas, catalizando esa energía que suponen las motivaciones internas dentro de cada persona, ofreciendo modos de actuar, participación en una tarea colectiva, etc., que resultan sumamente atractivos para los individuos de la organización (133)</li><li>El talento ejecutivo incluye la percepción en profundidad tanto de las debilidades como de los aspectos positivos de los seres humanos concretos (133)</li><li>Es mucho más fácil reconocer la cualidad de liderazgo de un directivo una vez éste ha desaparecido: todo el mundo le echa en falta (134)</li><li>Lo primero que un directivo puede hacer en cuanto líder: no ser un obstáculo para que sus subordinados actúen por motivos trascendentes cuando quieran hacerlo (136)</li><li>Cualquier directivo obsesionado con la maximización de la eficacia inmediata, generará muchas situaciones en las que sus subordinados tengan verdaderas dificultades para poder actuar por motivos trascendentes (137)</li><li>La segunda cosa que un directivo puede hacer para mejorar la unidad de su organización es enseñar a sus subordinados acerca del valor real de sus acciones; enseñarles a valorar las consecuencias de sus acciones para las otras personas (137)</li><li>La ejemplaridad en el comportamiento del directivo no es tan solo el modo más eficaz de ayudar a otros para que actúen a su vez por motivos trascendentes. En el fondo, es el único modo de conseguirlo (138)</li><li>La ejemplaridad de un directivo es el único modo para alcanzar la autoridad (139)</li><li>El uso correcto del poder genera autoridad. La autoridad se pierde por el uso incorrecto del poder (140)</li><li>Jamás conseguirá un decisor el desarrollo de la mutua confianza si lo que busca directamente es tan solo el crecimiento de la rentabilidad económica (159)</li><li>Denominamos motivación espontánea al impulso que siente una persona para actuar sobre la base de aquello que conoce experimentalmente (162)</li><li>Motivación racional sería la fuerza impulsora de la acción para adaptarla a las informaciones abstractas que posee el decisor (162)</li><li>Las virtudes capacitan a las personas para adecuar sus comportamientos a lo que conocen abstractamente, aunque lo que estén sintiendo (motivación espontánea) tienda impulsar sus acciones en otra dirección (163)</li><li>Mis sentimientos respecto de otra persona dependen, en general, de mi convicción experimental de que a esa persona le afecta también todo lo que me afecte a mí (170)</li><li>El comportamiento sentimental puede ser tan contrario a la consistencia como lo es el comportamiento orientado únicamente al logro de motivos extrínsecos (174)</li><li>La motivación intrínseca estructural o lo que es lo mismo, la motivación racional por motivos trascendentes, es la que impulsará a un directivo para elegir alternativas en función de su consistencia (175)</li><li>La mayoría de los conflictos éticos en la empresa son conflictos entre la racionalidad económica y el sentimentalismo irracional (175)</li><li>La motivación racional por motivos trascendentes es precisamente la que ha de mover al decisor, si este quiere hacer crecer sus virtudes morales, que son las que le perfeccionan (176)</li><li>Aplicar la ética a las decisiones directivas significa evaluarlas desde el punto de vista de su contribución para el crecimiento de las virtudes morales del decisor (176)</li><li>Al hablar de la necesidad de un comportamiento ético en las empresas, pocas veces se trata de auténticos valores éticos (178)</li><li>Lo que determina el valor ético de una acción no son las consecuencias observables de esa acción, sino una cualidad de la acción misma, es decir, las motivaciones que impulsaron al decisor a realizarla (178)</li><li>Los valores éticos son aquellas realidades, las virtudes morales, cuya posesión perfecciona el ser humano en lo más profundo de su ser: perfeccionan su capacidad de autogobierno, es decir, el uso de su libertad (179)</li><li>La confusión entre virtudes y sentimientos es, como ya hemos apuntado, la peor forma de suicidio moral que pueda darse, tanto en el plano social como en el individual (179)</li><li>Es paradigmática la corrosión de los valores éticos que se produce al confundir el sentimiento de solidaridad con la virtud de la solidaridad (179)</li><li>El ganar dinero -el crear riqueza- es condición necesaria pero no suficiente para que una organización humana sea una empresa de negocios (181)</li><li>Si el decisor busca tan solo la maximización de la eficacia es imposible tomar decisiones consistentes (184)</li><li>Las decisiones consistentes que no cumplen el mínimo de eficacia no son factibles; son, por lo tanto, utópicas (184)</li><li>Las únicas decisiones que hay que evitar a toda costa son las decisiones inconsistentes porque producen inmediatamente el deterioro del decisor (184)</li><li>Una formulación de propósitos completa tiene que explicitar los propósitos de la empresa tanto en el plano de los beneficios como en el plano del aprendizaje cooperativo y evaluativo de los partícipes (eficacia y consistencia de los planos de acción aceptables) (202)</li><li>Se trata de elegir alternativas consistentes y eficientes de entre el conjunto de alternativas que cumplan ciertos mínimos de eficacia (203)</li><li>La coherencia es la propiedad fundamental a la hora de evaluar la calidad de cualquier formulación de propósitos (204)</li><li>Las políticas institucionales de una organización tienen la finalidad de garantizar que cualquier plan de acción inconsistente sea eliminado del conjunto de alternativas (206)</li><li>Llamamos condición de operación a la cifra de beneficios necesarios para que la empresa pueda seguir viviendo (219)</li><li>La misión de una organización es el desarrollo de su propia unidad, es decir, de la confianza mutua entre los partícipes (221)</li><li>Para que una decisión sea consistente ha de producir un crecimiento de las virtudes morales del decisor lo cual implica que éste la tome impulsado por motivación racional por motivos trascendentes (221)</li><li>Las normas representan tipos de comportamiento que la organización estima que son necesarios para que pueda crecer su unidad (la confianza mutua entre los partícipes) (224)</li><li>La vigencia de las normas y la aplicación de las sanciones correspondientes pueden tener asociados unos costes de oportunidad -sacrificios en el logro de la eficacia inmediata- que son precisamente expresión del valor asignado por la organización al cumplimiento de esas normas (224)</li><li>Las políticas institucionales reflejadas en el sistema formal tan solo pueden buscar mínimos, es decir, intentar que no se produzcan interacciones inconsistentes que destruyan a la organización (229)</li><li>Todas las organizaciones humanas tienen la misión genérica de desarrollar la confianza mutua entre sus partícipes (229)</li><li>El problema fundamental de una empresa es la captación y conservación de los partícipes que necesite para seguir siendo autónoma (235)</li><li>Una visión puramente economicista de la empresa tiende a convertirla en una organización parasitaria (235)</li><li>El diseño de una empresa consiste en una definición operacional factible, no-inconsistente y competitiva para la prestación de un determinado servicio (242)</li><li>En el lenguaje ordinario diríamos que un directivo es alguien en quien se delega la resolución de un problema -la realización de una cierta definición operacional- y que, a su vez, lo resuelve delegando en otras personas la resolución de una serie de subproblemas (251)</li><li>Participación significa la intervención de las personas afectadas por una cierta decisión en los diferentes estadios del proceso por el que se prepara la elección de un plan de acción (258)</li><li>Si la participación es la característica de un estilo de dirección capaz de fomentar la coordinación informal, la comunicación será el ingrediente de un estilo de mando que fomente esa coordinación (258)</li><li>La comunicación que es propia del ejercicio de la función motivadora de un directivo es la que busca que el subordinado descubra el valor real de lo que está haciendo y que, por lo tanto, pueda encontrar el sentido que tiene su tarea (259)</li><li>La acción de un verdadero líder es la que modifica los motivos por los que actúan sus subordinados (259)</li><li>El líder se caracteriza por elevar los motivos de la acción de quienes le siguen, influyéndoles para que actúen por motivos más nobles, de mayor calidad (259)</li><li>Un líder intenta que sus subordinados aprendan a querer bien, que aprendan a querer lo que vale la pena ser querido (259)</li><li>El líder es un descubridor y comunicador de valores cuya vigencia asegura, en quien los hace suyos y los aplica en sus decisiones, un crecimiento en su capacidad evaluativa (259)</li><li>La finalidad de la empresa no puede ser otra que el logro de su propósito, y eso implica que vaya creciendo cada vez más su unidad y su competencia distintiva (270)</li><li>El grado de unidad de una organización viene determinado por la satisfacción de motivos trascendentes que los partícipes alcanzan a través de su cooperación con ella (271)</li><li>La empresa dispone de una reserva motivacional que puede compensar desequilibrios en su oferta de motivos extrínsecos frente a los ofrecidos por el entorno (271)</li><li>El directivo, quiéralo o no, es un ejemplo vivo del tipo de comportamiento que realiza el propósito de la empresa (280)</li><li>El propósito hacia el que realmente se mueve una empresa se infiere a partir del comportamiento concreto de sus directivos (280)</li><li>Consciente o inconscientemente, un directivo está siempre ejerciendo el control directivo, tanto a través de todo lo que hace como a través de todo lo que deja de hacer cuando debería haberlo hecho (280)</li><li>El comportamiento de los directivos, en definitiva, concreta los valores reales que está tratando de realizar una empresa (280)</li><li>La calidad ética de una persona es condición necesaria, aunque no sea suficiente, para que pueda dirigir la acción de otros seres humanos (280)</li></ol><div><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 17.85pt;"><span lang="ES"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhK_AAq8AgZQYGk3nmid-MkG9vQ35ogVJ_a6klieqfDTdKF9vjeUm5jldVt6w0FWmhYsG46Go9W6F1462_G6WVjtlCOLk3jCtYGhBArk7Er-secUhWoBYaoYDlM0APcNM8bVsBdQNHRjAQ/s1301/61oSpKk6S4L.jpg" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="1301" data-original-width="880" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhK_AAq8AgZQYGk3nmid-MkG9vQ35ogVJ_a6klieqfDTdKF9vjeUm5jldVt6w0FWmhYsG46Go9W6F1462_G6WVjtlCOLk3jCtYGhBArk7Er-secUhWoBYaoYDlM0APcNM8bVsBdQNHRjAQ/w135-h200/61oSpKk6S4L.jpg" width="135" /></a></div>Juan Antonio Pérez López</div><div><i><span lang="ES">Fundamentos de la dirección de empresas</span></i><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 17.85pt;">Rialp, 6ª ed., 280 pp.<o:p></o:p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm; margin: 0cm 0cm 0cm 17.85pt;">Madrid 2006 (1ª ed. 1993)<o:p></o:p></p></div><div><br /></div><p></p>BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-55536156516598552612021-01-31T15:42:00.001+01:002023-10-28T18:37:11.490+02:0020 tweets about social entrepreneurs (by David Bornstein)<p style="text-align: left;"></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgOO1bNg7SpAGCll3N_6JYiEemIx202nrxSzRJqzzCjc_yw5d73T33SFJ7mavyZnjYCVm2DR5DgKxra8SJJ_cybeXNQsoNFjW-Rj9b8TbYYyujyFbNsEha2s1a6izAVGoXTiqlcuPAx8kQ/s684/51HPYp5aUXL-COLLAGE.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="513" data-original-width="684" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgOO1bNg7SpAGCll3N_6JYiEemIx202nrxSzRJqzzCjc_yw5d73T33SFJ7mavyZnjYCVm2DR5DgKxra8SJJ_cybeXNQsoNFjW-Rj9b8TbYYyujyFbNsEha2s1a6izAVGoXTiqlcuPAx8kQ/s320/51HPYp5aUXL-COLLAGE.jpg" width="320" /></a></div><ol style="text-align: left;"><li>Social <a name="_Hlk62999244">entrepreneurs
</a>are unwilling, or unable, to rest until they have spread their ideas
society-wide.</li><li>An important social change
frequently begins with a single entrepreneurial author: one obsessive
individual who sees a problem and envisions a new solution.</li><li>Every
change begins with a vision and a decision to take action (…) Then, social
change takes a long, long time.</li><li>An entrepreneur is not happy solving
a problem in one village or two schools.</li><li>Social entrepreneurs make dictators
uncomfortable.</li><li>The corpus of knowledge in social
entrepreneurship comes from first-hand engagement with the world—from asking
lots of questions and listening and observing with a deep caring to understand.<span><a name='more'></a></span></li><li>Social entrepreneurs have a profound
effect on society, yet their corrective function remains poorly understood and
underappreciated.</li><li>A real
entrepreneur has to listen to the environment very well.</li><li>Because of technology, ordinary
citizens enjoy access to information that formerly was available only to elites
and nation-states (…) People possess powerful communication tools to coordinate
efforts to attack those problems.</li><li>I am an entrepreneur, and as an
entrepreneur, I am always possessed by an idea.</li><li>An idea is like a play. It needs a
good producer and a good promoter even if it is a masterpiece. Otherwise, the
play may never open; or it may open but, for lack of an audience, close after a
week.</li><li>An idea will not move from the
fringes to the mainstream simply because it is good; it must be skillfully
marketed before it will actually shift people’s perceptions and behavior.</li><li>If ideas are to take root and
spread, therefore, they need champions—obsessive people who have the skill,
motivation, energy, and bullheadedness to do whatever is necessary to move them
forward: to persuade, inspire, seduce, cajole, enlighten, touch hearts,
alleviate fears, shift perceptions, articulate meanings and artfully maneuver
them through systems.</li><li>Changing a system means changing
attitudes, expectations, and behaviors. It means overcoming disbelief,
prejudice, and fear.</li><li>Old systems do not readily embrace
new ideas or information.</li><li>Gandhi, despite his other-worldly
appearance, was fully engaged in the details of politics, administration, and
implementation.</li><li>The best thing is not to have a
picture of what you want, but to have basic principles.</li><li>The essence of good marketing is
ensuring that anyone on the path to your destination who can foil your plans by
saying no says yes.</li><li>Entrepreneurs have in their heads
the vision of how society will be different when their idea is at work, and
they can’t stop until that idea is not only at work in one place, but is at
work across the whole society.</li><li>The how-to test is one of the most
important tests for going after this type of personality. Press them. Take a
how-to issue— ‘How are you going to solve this problem?’—and push them from the
first to the second to the third to the fourth level of the challenge.</li></ol><p></p>
<p class="MsoNormal" style="line-height: normal; margin-bottom: 6pt;"><span lang="EN-US" style="mso-ansi-language: EN-US;"></span></p><div style="line-height: normal; margin-bottom: 0cm; text-align: left;"><span lang="EN-US" style="mso-ansi-language: EN-US;">David Bornstein <br /></span><i><span lang="EN-US">How to Change the World: Social
Entrepreneurs and the Power of New Ideas<br /></span></i>OUP USA (2nd
edition), 2017<br />368 pp.</div><p class="MsoNormal" style="line-height: normal; margin-bottom: 0cm;"><o:p></o:p></p><br /><p></p>BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-18596022889318240752021-01-25T18:50:00.002+01:002021-01-31T15:32:49.054+01:0020 tweet su Paolo di Tarso (da “L’apostolo delle genti”, Benedetto XVI)<p></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4UcC8WCt5h91hiqgi2PPiUPmdu0fleEFBRM8aHUybbMPIqjosYjcw4IboR-684bww9G6gU8RldzxtRZ2c_i2fRZ5EOwl0D4mevEWa_r8k2Vw6JSbnKu32Ofwd2y2v_rIvYNfZHsTBh_U/s339/9788821562518_0_221_0_75.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="339" data-original-width="221" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4UcC8WCt5h91hiqgi2PPiUPmdu0fleEFBRM8aHUybbMPIqjosYjcw4IboR-684bww9G6gU8RldzxtRZ2c_i2fRZ5EOwl0D4mevEWa_r8k2Vw6JSbnKu32Ofwd2y2v_rIvYNfZHsTBh_U/w131-h200/9788821562518_0_221_0_75.jpg" width="131" /></a></div><ol style="text-align: left;"><li>L'esistenza
di Paolo sarà quella di un Apostolo desideroso di farsi «tutto a tutti» senza
riserve (23)</li><li>Un'altra
fondamentale lezione offerta da Paolo è il respiro universale che caratterizza
il suo apostolato (24)</li><li>Paolo ci
aiuta a capire il valore assolutamente fondante è insostituibile della fede
(27)</li><li>Per Paolo,
la vita del cristiano ha una componente «mistica», in quanto comporta
un'immedesimazione di noi con Cristo e di Cristo con noi (30)</li><li>Ciò che noi
siamo in quanto cristiani lo dobbiamo soltanto a Lui e alla sua grazia (30)<span><a name='more'></a></span></li><li>La nostra
radicale appartenenza a Cristo e il fatto che «siamo in Lui» ci infonda un
atteggiamento di totale fiducia e di immensa gioia (30)</li><li>Per Paolo lo
Spirito ci connota fin nelle nostre più intime profondità personali (32)<span></span></li><li>Ecco la
nostra grande dignità: quella di non essere soltanto immagine, ma figli di Dio
(33)</li><li>Paolo ci
insegna un'altra cosa importante: che non esiste vera preghiera senza la
presenza dello Spirito in noi (34)</li><li>Paolo ci invita
a parlare col Padre da figli nello Spirito Santo (35)</li><li>Quando noi
amiamo diamo spazio allo Spirito, gli permettiamo di esprimersi in pienezza
(36)</li><li>Paolo si
sentiva legato alle Comunità da lui fondate in maniera non fredda e
burocratica, ma intensa e appassionata (39)</li><li>Se c'è un criterio
a cui Paolo tiene molto è la mutua edificazione: «Tutto si faccia per
l'edificazione» (41)</li><li>Un non
cristiano che entra in una nostra assemblea alla fine dovrebbe poter dire: «Veramente
Dio è con voi» (42)</li><li>La Chiesa è
per sua natura missionaria, suo compito primario è l'evangelizzazione (44)</li><li>Paolo
annunciò Cristo con il martirio, e il suo sangue, insieme a quello di Pietro
(…) irrigò questa terra e rese feconda la Chiesa (45)</li><li>Nella Chiesa
gli stranieri sono diventati amici; al di là di tutti i confini, ci
riconosciamo fratelli (47)</li><li>L'amore vero
non annulla le legittime differenze, ma ne armonizza in una superiore unità (…)
che dall'interno trasforma all'insieme (56)</li><li>Paolo ha
colto nel segno osservando che l'alleanza con Abramo unisce in sé gli elementi
dell'universalità intenzionale e del libero dono (84)</li><li>Il Dio biblico
è Dio-in-relazione (90)</li></ol><p></p><blockquote style="border: none; margin: 0px 0px 0px 40px; padding: 0px; text-align: left;"></blockquote><div>Benedetto
XVI, Joseph Ratzinger</div><i>Paolo. L’apostolo delle genti</i><div>San Paolo,
Milano 2008</div><div>97 pp.<br /><p></p></div>BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0Roma RM, Italia41.9027835 12.4963655-7.3461905817920368 -57.816134500000004 90 82.8088655tag:blogger.com,1999:blog-4944028676117529728.post-20015619762352590272020-12-31T19:02:00.011+01:002021-01-31T15:31:45.449+01:0085 tuits de “La bailarina de Auschwitz”, de Edith Eger<p></p><p class="MsoNormal"><span lang="ES" style="font-size: 12pt; line-height: 107%; mso-ansi-language: ES;"></span></p><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmT-0EYHGtzZ9BSn7AZ_wKBCBJLHHvjbIBhqVU94SeNRvPLo_IR53OyaM7EJHrZ11HQn3O65lhS0ZqYe9gqDQJFPQj-xIkN9XsOAx9Fl3eQ2qfw-5yBs7DXnBjwlVp0shv4YbmLCjQ4LU/s500/51esSqwo5sL._SL500_.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="500" data-original-width="500" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmT-0EYHGtzZ9BSn7AZ_wKBCBJLHHvjbIBhqVU94SeNRvPLo_IR53OyaM7EJHrZ11HQn3O65lhS0ZqYe9gqDQJFPQj-xIkN9XsOAx9Fl3eQ2qfw-5yBs7DXnBjwlVp0shv4YbmLCjQ4LU/w200-h200/51esSqwo5sL._SL500_.jpg" width="200" /></a></div><p></p><o:p></o:p><p></p>
<p class="MsoNormal" style="margin-left: 18pt; text-align: left;"></p><p style="text-align: left;"></p><ol style="text-align: left;"><li><span style="font-size: 12pt;">«Todo el éxtasis de tu vida
vendrá de tu interior», me había dicho mi profesora de ballet. Nunca entendí
qué quería decir. Hasta Auschwitz.</span></li><li><span style="font-size: 12pt;">Tenemos la capacidad de escapar
de las prisiones que construimos en nuestras mentes y podemos elegir ser libres,
sean cuales sean las circunstancias de nuestra vida.</span></li><li><span style="font-size: 12pt;">A veces, es el dolor el que nos
impulsa y, a veces, es la esperanza.</span></li><li><span style="font-size: 12pt;">Eso es un trauma: una sensación
casi permanente en el estómago de que algo va mal, o de que algo terrible está
a punto de suceder, reacciones automáticas de mi cuerpo ante el miedo
diciéndome que huya, que me proteja, que me esconda del peligro que está en
todas partes.<span><a name='more'></a></span></span></li><li><span style="font-size: 12pt;">Su dolor, fuera cual fuera la causa, podría quedar enmudecido por los fármacos, pero no se eliminaría.</span></li><li><span style="font-size: 12pt;">Lo sucedido no puede olvidarse ni
cambiarse jamás. Pero, con el tiempo, he aprendido que puedo decidir cómo reaccionar
ante el pasado.<br /></span></li><li><span style="font-size: 12pt;">Tenemos hambre de aprobación, de
atención, de afecto. Tenemos hambre de libertad para aceptar la vida, conocernos
y ser realmente nosotros mismos.</span></li><li><span style="font-size: 12pt;">El sufrimiento es universal. Sin
embargo, el victimismo es opcional.</span></li><li><span style="font-size: 12pt;">Nos convertimos en nuestros
propios carceleros cuando optamos por limitarnos mediante la mentalidad de la víctima.</span></li><li><span style="font-size: 12pt;">El profesor de ballet nos ha
recordado que fuerza y flexibilidad son inseparables; que para que un músculo flexione,
otro debe abrirse; para lograr agilidad y flexibilidad, debemos mantener los
músculos fuertes.</span></li><li><span style="font-size: 12pt;">Me llevó tres décadas descubrir
que podía encarar mi vida con una pregunta diferente. No ¿por qué vivo?, sino ¿qué
puedo hacer con la vida que he recibido?</span></li><li><span style="font-size: 12pt;">A pesar del frío de la oscura
mañana de abril, me pongo un fino vestido de seda azul, el que llevaba cuando
Eric me besó.</span></li><li><span style="font-size: 12pt;">Se limitan a gritar instrucciones
sencillas. «Venid aquí.» «Id ahí.» Los nazis señalan y empujan. Agrupan a los hombres
en una parte. Veo a mi padre decirnos adiós con la mano.</span></li><li><span style="font-size: 12pt;">—Tu madre está ardiendo ahí
dentro —dice—. Más vale que empieces a hablar de ella en pasado.</span></li><li><span style="font-size: 12pt;">Llevamos horas desnudas y se
aferra a su pelo como si, al hacerlo, se aferrase a sí misma, a su humanidad.</span></li><li><span style="font-size: 12pt;">Estoy bailando en el infierno. No
puedo soportar ver al verdugo mientras decide nuestro destino. Cierro los ojos.</span></li><li><span style="font-size: 12pt;">Del mismo modo que los atletas y
los músicos pueden mejorar en su especialidad gracias a la práctica mental, nosotras
éramos artistas de los barracones, siempre creando. Lo que hacíamos en nuestras
mentes nos proporcionaba una forma especial de sustento.</span></li><li><span style="font-size: 12pt;">El hogar ya no es un lugar, no es
un país. Es un sentimiento tan universal como específico. Si hablamos demasiado
de él, corremos el riesgo de que se desvanezca.</span></li><li><span style="font-size: 12pt;">En mi venganza imaginaria, el
niño que ahora nos grita «¡Sucia judía! ¡Sabandija!» me ofrece un ramo de
rosas.</span></li><li><span style="font-size: 12pt;">Nuestros uniformes están sucios y
gastados, tan andrajosos y harapientos que apenas nos cubren la piel. La piel apenas
nos cubre los huesos. Somos una lección de anatomía.</span></li><li><span style="font-size: 12pt;">Hay diferentes formas de salir
adelante. Yo tendré que encontrar mi propia manera de vivir con lo que ha sucedido.
Todavía no sé cuál es.</span></li><li><span style="font-size: 12pt;">Nos hemos liberado de los campos
de exterminio, pero también debemos liberarnos para crear, para construir una
vida, para elegir.</span></li><li><span style="font-size: 12pt;">«Si sobrevivo hoy, mañana seré
libre.» Lo irónico de la libertad es que resulta más difícil encontrar una esperanza
y un objetivo.</span></li><li><span style="font-size: 12pt;">Más adelante aprenderé que se
llama depresión. Ahora, lo único que sé es que es necesario hacer un esfuerzo para
salir de la cama. Un esfuerzo respiratorio y, lo que es peor, un esfuerzo
existencial.</span></li><li><span style="font-size: 12pt;">A través de los ojos de Béla
descubro un nuevo reconocimiento de mi cuerpo; de mi vida.</span></li><li><span style="font-size: 12pt;">Más adelante oiré que se dice que
nos casamos con nuestros padres. Pero yo digo que nos casamos con nuestros temas
no resueltos. Para Béla y para mí, nuestro tema no resuelto es la pena.</span></li><li><span style="font-size: 12pt;">La negación es nuestro escudo.
Todavía no sabemos que perpetuamos el daño al negar el pasado, al mantener
nuestra conspiración de silencio.</span></li><li><span style="font-size: 12pt;">Ser pasiva es permitir que otros
decidan por ti. Ser agresiva es decidir por los otros. Ser asertiva es decidir
por ti misma.</span></li><li><span style="font-size: 12pt;">Antes de Auschwitz, incluso en
Auschwitz, yo habría dicho lo mismo. Había una luz interior constante, una parte
de mí que siempre se alegraba y bailaba, que nunca renunciaba a las ansias de
vivir. Ahora, mi objetivo principal es actuar de tal manera que mi hija no
conozca nunca mi dolor.</span></li><li><span style="font-size: 12pt;">Mi hermana. Su dolor solo es
visible en el humor que utiliza para ocultarlo.</span></li><li><span style="font-size: 12pt;">«Recuerda, nadie puede quitarte
lo que pongas en tu mente». No podemos hacer desaparecer la oscuridad, pero
podemos decidir encender la luz.</span></li><li><span style="font-size: 12pt;">Por muy frustrante, aburrida,
limitadora, dolorosa u opresora que sea nuestra experiencia, siempre podemos decidir
cómo reaccionar. Y por fin empiezo a entender que yo también puedo decidir.
Darme cuenta de eso cambiará mi vida.</span></li><li><span style="font-size: 12pt;">Su primera carta alimentó en mí
la semilla de una vocación: tratar de encontrar sentido a mi vida ayudando a
que otros encontraran sentido a la suya, curar a otros para poder curarme yo.</span></li><li><span style="font-size: 12pt;">Estoy tan obsesionada por
demostrar mi valía, por alcanzar mi lugar en el mundo, que ya no necesito a
Hitler. Me he convertido en mi propia carcelera, me digo: «No importa lo que
hagas, nunca serás lo bastante buena».</span></li><li><span style="font-size: 12pt;">No permito que mis alumnos sepan
lo mucho que me identifico con ellos, cómo el odio destruyó mi infancia, cómo
conozco la oscuridad que te devora cuando te han enseñado a creer que no
importas.</span></li><li><span style="font-size: 12pt;">Si realmente voy a hacer que mi
vida mejore, no es Béla o nuestra relación lo que tiene que cambiar. Soy yo.</span></li><li><span style="font-size: 12pt;">El vacío que sentía en nuestro
matrimonio no era un signo de que algo no funcionaba en nuestra relación, era
el vacío que llevo conmigo, incluso ahora, el vacío que ningún hombre ni ningún
logro llenará jamás.</span></li><li><span style="font-size: 12pt;">Sufrir es algo inevitable y
universal. Sin embargo, lo que cambia es la forma de reaccionar ante el
sufrimiento.</span></li><li><span style="font-size: 12pt;">La creencia determina nuestros
sentimientos (tristeza, ira, ansiedad, etc.) y nuestros sentimientos, a su vez,
influyen en nuestra conducta (comportarnos mal, cerrarnos en banda,
automedicarnos para aliviar el malestar).</span></li><li><span style="font-size: 12pt;">Para modificar nuestra conducta,
nos dice Ellis, debemos modificar nuestros sentimientos, y para modificar nuestros
sentimientos, debemos cambiar nuestros pensamientos.</span></li><li><span style="font-size: 12pt;">El problema, y la base de nuestro
sufrimiento constante, es la creencia de que el malestar, los errores y la decepción
indican algo sobre nuestra valía.</span></li><li><span style="font-size: 12pt;">Cuando llegamos a creer que no
hay manera de ser amado ni de ser auténtico, corremos el riesgo de negar nuestra
verdadera naturaleza.</span></li><li><span style="font-size: 12pt;">La autoaceptación fue para mí la
parte más dura de la curación, algo con lo que todavía batallo.</span></li><li><span style="font-size: 12pt;">El perfeccionismo surgió en mi
infancia como una conducta para satisfacer mi necesidad de aprobación, y se convirtió
en un mecanismo de adaptación aún más integrado para hacer frente a mi
sentimiento de culpa por haber sobrevivido.</span></li><li><span style="font-size: 12pt;">El perfeccionismo es la creencia
de que algo está roto: tú. De modo que disfrazas tu rotura con títulos, logros,
premios, pedazos de papel, ninguno de los cuales puede arreglar lo que crees
que estás arreglando.</span></li><li><span style="font-size: 12pt;">Al aprender a ofrecer a mis
pacientes amor y aceptación total, afortunadamente, aprendí la importancia de ofrecérmelos
también a mí misma.</span></li><li><span style="font-size: 12pt;">Del doctor Rogers aprendí dos de
mis frases más importantes en cualquier sesión terapéutica: «Has dicho que…» y
«Cuéntame más».</span></li><li><span style="font-size: 12pt;">Si tuviera que ponerle un nombre
a mi terapia, probablemente la denominaría terapia electiva, ya que la libertad
tiene que ver con la elección; con elegir la compasión, el humor, el optimismo,
la intuición, la curiosidad y la expresión personal.</span></li><li><span style="font-size: 12pt;">Los comportamientos
autodestructivos surgieron en primer lugar como comportamientos útiles, como la
necesidad de una de las «aes»: aprobación, afecto, atención.</span></li><li><span style="font-size: 12pt;">Tal como me enseñaron mis
compañeros supervivientes, puedes vivir para vengarte del pasado o puedes vivir
para enriquecer el presente.</span></li><li><span style="font-size: 12pt;">Podemos elegir asumir la
responsabilidad de nuestras dificultades y nuestra curación. Podemos elegir ser
libres.</span></li><li><span style="font-size: 12pt;">Reprimir los sentimientos solo
hace que sea más difícil liberarse de ellos. Expresión es lo contrario de
depresión.</span></li><li><span style="font-size: 12pt;">Empecé a plantearme una nueva
relación con mi propio trauma. No era algo que silenciar, eliminar, evitar o negar.
Era un pozo al que acudir, una fuente de conocimientos e intuición sobre mis
pacientes, su dolor y el camino a la curación.</span></li><li><span style="font-size: 12pt;">Cuando una chica está batallando
con la anorexia, el paciente diagnosticado es ella, pero el verdadero paciente es
la familia.</span></li><li><span style="font-size: 12pt;">Percibí que el padre de Emma
estaba viviendo en una prisión que él mismo se había construido; vivía atrapado
en una imagen limitada de lo que debería ser.</span></li><li><span style="font-size: 12pt;">Ambos colaboraban en hacer que el
idioma de la familia fuera el control, y no una relación empática ni un amor incondicional.</span></li><li><span style="font-size: 12pt;">A los niños les pones un
calificativo y ellos interpretan el papel. Por eso me resulta útil preguntarles
a mis pacientes: «¿Cuál es tu acreditación en tu familia?».</span></li><li><span style="font-size: 12pt;">La ira no es un valor —le dije a
Agnes—. Es un sentimiento. No significa que seas mala. Simplemente significa que
estás viva.</span></li><li><span style="font-size: 12pt;">No podemos borrar el dolor. Pero
somos libres de aceptar lo que somos y lo que nos han hecho y avanzar.</span></li><li><span style="font-size: 12pt;">La mayoría de nosotros queremos a
un dictador, aunque es cierto que uno benévolo, para poder pasarle la pelota y
decir: «Tú me has obligado a hacer esto. No es culpa mía».</span></li><li><span style="font-size: 12pt;">Una buena definición de víctima
es alguien que pone el foco fuera de sí, que busca en el exterior a otra persona
a quien culpar de sus circunstancias actuales o que determine sus objetivos, su
destino o su valía.</span></li><li><span style="font-size: 12pt;">Dentro del hotel, Béla y yo nos
reímos de buena gana cuando el conserje se dirige a nosotros como doctor y señora
Eger. —Es doctora y señor Eger —dice Béla.</span></li><li><span style="font-size: 12pt;">Llegué a ver la liberación porque
mantuve viva la esperanza en mi corazón. Llegué a ver la libertad porque aprendí
a perdonar.</span></li><li><span style="font-size: 12pt;">El perdón no es fácil, les digo.
Es más fácil guardar rencor, buscar venganza.</span></li><li><span style="font-size: 12pt;">En el mejor de los casos, la
venganza es inútil. No puede alterar lo que nos hicieron, no puede borrar los
males que hemos sufrido, no puede resucitar a los muertos.</span></li><li><span style="font-size: 12pt;">En el peor de los casos, la
venganza perpetúa el ciclo del odio. Mantiene el odio dando vueltas sin cesar.
Cuando buscamos la venganza, incluso la venganza no violenta, estamos dando
vueltas, no evolucionando.</span></li><li><span style="font-size: 12pt;">Perdonar es lamentarse por lo que
sucedió y por lo que no sucedió, y renunciar a la necesidad de un pasado diferente.
Aceptar la vida como era y como es.</span></li><li><span style="font-size: 12pt;">Como los niños que han sufrido
abusos o cuyos padres se divorcian, encontramos la manera de culparnos a nosotros
mismos.</span></li><li><span style="font-size: 12pt;">Autoinculparse también lastima a
los demás, no solo a nosotros mismos.</span></li><li><span style="font-size: 12pt;">Para lograr la curación, tenemos
que aceptar la oscuridad. Caminamos a través de las sombras del valle hacia la luz.</span></li><li><span style="font-size: 12pt;">Puedo tomar la decisión que todos
podemos tomar. No puedo cambiar el pasado. Pero puedo salvar una vida: la mía.
La que estoy viviendo ahora en este precioso momento.</span></li><li><span lang="ES" style="font-size: 12pt; line-height: 107%;">Sobreviví para poder realizar mi
trabajo. No el trabajo al que se referían los nazis (el duro trabajo del
sacrificio y el hambre, el agotamiento y la esclavitud). Se trataba del trabajo
interno. De aprender a sobrevivir y prosperar, de aprender a perdonarme a mí
misma, de ayudar a los demás a hacer lo mismo. Y, cuando realizo ese trabajo, ya
no soy rehén ni prisionera de nada. </span><span style="font-size: 12pt; line-height: 107%;">Soy libre.</span></li><li><span style="font-size: 12pt;">Nuestras experiencias dolorosas
no son un hándicap, son un regalo. Nos proporcionan perspectiva y sentido, una oportunidad
de encontrar nuestro objetivo y nuestra fuerza.</span></li><li><span style="font-size: 12pt;">Mientras responsabilicemos a otra
persona de nuestro propio bienestar, seguiremos siendo víctimas.</span></li><li><span style="font-size: 12pt;">Con mucha frecuencia, nuestra
infelicidad se debe a que estamos asumiendo demasiada responsabilidad o demasiado
poca.</span></li><li><span style="font-size: 12pt;">En lugar de mantenernos firmes y
decidir claramente por nosotros mismos, puede que nos volvamos agresivos
(decidamos por otros), pasivos (permitamos que otros decidan por nosotros) o
pasivoagresivos (decidamos por otros para impedir que consigan lo que están
decidiendo por sí mismos).</span></li><li><span style="font-size: 12pt;">Les dije a Ling y a Jun que, al
echarse mutuamente la culpa de su infelicidad, estaban eludiendo la responsabilidad
de construir su propia felicidad.</span></li><li><span style="font-size: 12pt;">Es nuestra responsabilidad actuar
al servicio de nuestro auténtico yo. En ocasiones, eso implica renunciar a la necesidad
de complacer a otros, renunciar a la necesidad de la aprobación de los demás.</span></li><li><span style="font-size: 12pt;">Intentar ser el cuidador que se
ocupa de todas las necesidades de otra persona es tan problemático como eludir
tu propia responsabilidad.</span></li><li><span style="font-size: 12pt;">Correr riesgos no significa
lanzarnos a ciegas al peligro, sino asumir nuestros miedos para no ser
prisioneros de ellos.</span></li><li><span style="font-size: 12pt;">La fuerza no consiste en
reaccionar, sino en responder: sentir lo que sientes, meditar sobre ello y
planear una acción eficaz que te aproxime a tu objetivo.</span></li><li><span style="font-size: 12pt;">Hacer lo correcto casi nunca es
hacer lo que es más seguro.</span></li><li><span style="font-size: 12pt;">Nos convertimos en la persona que
creemos que tenemos que ser para complacer a los demás.</span></li><li><span style="font-size: 12pt;">Huir del pasado o luchar contra
el presente es encarcelarnos a nosotros mismos. La libertad consiste en aceptar
lo que hay y en perdonarnos, en abrir nuestros corazones para descubrir los
milagros que existen ahora.</span></li><li><span style="font-size: 12pt;">No puedes cambiar lo sucedido, no
puedes cambiar lo que hiciste o lo que te hicieron. Pero puedes decidir cómo vivir
ahora.</span></li></ol><div><i style="font-size: 12pt;"><div class="separator" style="clear: both; text-align: left;"><table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right;"><tbody><tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgYSf78Gd6Kyq8BAjqkp4j1nfCEAfUb3dK8aYsJPZn__HHOwvJ65IFTS3S1_8B3UJunBYUGPis3PMO6LqAQZOzZPQZjGWiELVwmUUp4A4LhhptVSCMRnF6ckOHbZw5sW2GOQmBfI_lMyc4/s640/dsc-2455-preview-1599730808.jpg" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="541" data-original-width="640" height="169" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgYSf78Gd6Kyq8BAjqkp4j1nfCEAfUb3dK8aYsJPZn__HHOwvJ65IFTS3S1_8B3UJunBYUGPis3PMO6LqAQZOzZPQZjGWiELVwmUUp4A4LhhptVSCMRnF6ckOHbZw5sW2GOQmBfI_lMyc4/w200-h169/dsc-2455-preview-1599730808.jpg" width="200" /></a></td></tr><tr><td class="tr-caption" style="text-align: center;"><i>Edith Eva Eger</i></td></tr></tbody></table><i style="font-size: 12pt;">La bailarina de Auschwitz </i></div></i></div><div><span style="font-size: 12pt;">Planeta, 2018</span></div><div><span style="font-size: 12pt;">416
páginas</span></div><div><span style="font-size: 12pt;">ISBN: 978-6070749001</span></div><div><span style="font-size: 12pt;"><br /></span></div><div><span style="font-size: 12pt;">Edith Eva Eger</span></div><div><span style="font-size: 12pt;"><i>The Choice: Embrace
the Possible</i></span></div><div><span style="font-size: 12pt;">Simon and Shuster</span></div><div><span style="font-size: 12pt;">2018, 320 pp.</span></div><div><span style="font-size: 12pt;">ISBN: 978-1501130793</span></div><p></p><p></p><p class="MsoNormal"><span lang="ES" style="font-size: 12pt; line-height: 107%; mso-ansi-language: ES;"><o:p></o:p></span></p><p class="MsoNormal" style="margin-left: 18pt; text-align: left;"></p><p class="MsoNormal"><br /></p><p></p><p style="text-align: left;"></p><div><br /></div><p></p>
<p></p>BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-66195273641636845922020-08-29T09:54:00.001+02:002020-08-29T09:56:47.237+02:00“Impazziti di luce”: 30 tweet di Torelló su psicologia e spiritualità<p></p><div><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4f4quFXWZTu6EF5ni-pkOVd6Obu2epm4aG4O2KajxSttrBSjqnffddgqks1j3KFM1r_vsj5o99CxjhxWsRc3FDwGIMVGfnXMRk6co7hRwmPwjZQcFBEpyXKqiOyhxltFMbO9A7kFPtPY/s290/678+%25281%2529.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em; text-align: center;"><img border="0" data-original-height="290" data-original-width="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi4f4quFXWZTu6EF5ni-pkOVd6Obu2epm4aG4O2KajxSttrBSjqnffddgqks1j3KFM1r_vsj5o99CxjhxWsRc3FDwGIMVGfnXMRk6co7hRwmPwjZQcFBEpyXKqiOyhxltFMbO9A7kFPtPY/s0/678+%25281%2529.jpg" /></a></div><ol style="text-align: left;"><li><span style="font-family: inherit;">Il vero realismo l’uomo
l’ottiene soltanto dedicandosi, perdendosi, rischiando la sicurezza e il riposo
(23)</span></li><li><span style="font-family: inherit;">Emmanuel Mounier: “La
prima condizione dell’incontro col reale è l’oblio di sé: perdersi per trovarlo
e per trovarsi: regola di biologia e di spiritualità” (23)</span></li><li><span style="font-family: inherit;">La pienezza, la maturità
avvengono quando l’egocentrismo scompare (23)</span></li><li><span style="font-family: inherit;">Non c’è altro male che questo:
girare le spalle all’altro, negare la realtà: egocentrismo, ribellione a essere
persone sulla terra (25)</span></li><li><span style="font-family: inherit;">La maturazione sana
dell’uomo è tutta in questo processo verso la pienezza del dono di sé, verso un
oblativo modo di essere-nel-mondo (27)</span></li><li><span style="font-family: inherit;">Chi ama accende tutta la
sua personalità, vivifica ogni sua apertura al reale, ogni suo gesto diviene
carico di significato, ogni suo slancio si rende vitale (32)</span></li><li><span style="font-family: inherit;">Chi volesse conservare
una perfetta disponibilità, una libertà assoluta, dovrebbe rinunciare
all’amore, rinunciare alla vita, non agire, non scegliere mai più (34)<span><a name='more'></a></span></span></li><li><span style="font-family: inherit;">La libertà plenaria si
acquisterebbe col non uso della libertà, con la rinuncia a essere uomini sulla
terra (34)</span></li><li><span style="font-family: inherit;">La libertà è nata per
morire, e tutto dipende dal livello in cui soccombe: in basso la schiavitù, in
alto, l’amore (34)</span></li><li><span style="font-family: inherit;">Ramon Llull: “Dimmi,
Folle, cos’è l’Amore? Rispose che l’Amore è quella cosa che in servitù pone i
liberi e i servi in libertà” (34)</span></li><li><span style="font-family: inherit;">Soltanto improntando la
vita “sull’Altro” si attua la pienezza personale (34)</span></li><li><span style="font-family: inherit;">Chi cerca nel matrimonio
la propria gioia, non la trova mai; chi cerca invece, di rendere gioioso
l’altro, entra di rimbalzo nella comune beatitudine. <i>Per crucem ad lucem</i> (35)</span></li><li><span style="font-family: inherit;">L’amore è essenzialmente
eterno e “più forte che la morte”, mentre che non lo sono l’attrattiva dei
sensi, né gli stati emotivi dell’innamoramento (36)</span></li><li><span style="font-family: inherit;">Sensi, istinti e
sentimenti sono soltanto mezzi di espressione temporali, limitati, accidentali,
di ciò che è eterno ed essenziale: l’intimità spirituale di un io che si dà a
un tu (36)</span></li><li><span style="font-family: inherit;">L’amore s’inventa ogni
giorno o incenerisce in riti senza alcun significato (36)</span></li><li><span style="font-family: inherit;">Il matrimonio non è il
porto dell’amore, ma la scuola dell’amore, dove si impara -con gioia e dolore-
l’oblatività in cui la persona umana si realizza e attua il compito per cui si
trova sulla terra (36)</span></li><li><span style="font-family: inherit;">L’opera di Freud è così
complessa che si è riusciti a correggere Freud mediante Freud stesso (90)</span></li><li><span style="font-family: inherit;">San Tommaso d’Aquino: “Noi
non offendiamo Dio se non con quello che facciamo contro noi stessi” (121)</span></li><li><span style="font-family: inherit;">La maturità dell’amore,
in cui si riassumono tutti i comandamenti, è la virtù della pazienza (123)</span></li><li><span style="font-family: inherit;">A che serve fornire
sedativi, tranquillanti, a un’infinità di malati gastrointestinali se la loro
personalità non è toccata, il loro modello di vita rimane sbagliato, infantile,
l’affettività repressa, e profondamente alterato il rapporto con sé stessi e
con gli altri? (135) </span></li><li><span style="font-family: inherit;">L’unico nemico della
personalità matura è l’egocentrismo (188)</span></li><li><span style="font-family: inherit;">Non vi sono più
insuccessi nel celibato che nel matrimonio: in ambedue i casi, la difficoltà
proviene dalla più o meno riuscita vittoria sull’egocentrismo: chi non sa
darsi, si perde (188)</span></li><li><span style="font-family: inherit;">Chi son sa negarsi è
incapacitato all’amore: all’amore di Dio e all’amore umano (188)</span></li><li><span style="font-family: inherit;">L’oblatività è la base
indispensabile della maturazione e dell’integrazione sessuale nella totalità
della personalità (189)</span></li><li><span style="font-family: inherit;">La maturità nell’amore si
acquista soltanto poco a poco, in modo non lineare, tramite crisi, che devono
essere sorvegliate, puntellate e orientate, affinché chi le soffre non si
scoraggi (190)</span></li><li><span style="font-family: inherit;">Bisogna vivere le crisi,
non fuggirle e soprattutto non illudersi con eventuali cambiamenti di partner:
perché l’unico che c’è da cambiare è l’io (191)</span></li><li><span style="font-family: inherit;">Gustave Thibon: o l’io
uccide l’amore o l’amore uccide l’io (191)</span></li><li><span style="font-family: inherit;">La maggior parte dei
celibi riusciti sono uomini che, attraverso crisi di maggiore o minore portata,
hanno saputo purificare le motivazioni iniziali della loro dedizione (191)</span></li><li><span style="font-family: inherit;">La sessualità è amore
attualizzato nella sfera corporale: un amore che può incarnarsi e realizzarsi
sia nell’attività sessuale, sia nell’astinenza (192)</span></li><li><span style="font-family: inherit;">Colui che non si sposa
perché ha paura del vincolo indissolubile, non ha scoperto ancora cosa sia
l’amore, e allora è meglio che non si sposi (207)</span></li><li><span style="line-height: 107%;"><span style="font-family: inherit;">I santi immolano la libertà a Dio per non sacrificarla
agli idoli (207)</span></span></li></ol><p></p><p class="MsoNormal"><span style="font-family: inherit;"><o:p></o:p></span></p>
<span style="line-height: 107%;">
<!--[if !supportLineBreakNewLine]--><div style="text-align: left;"><br /></div><div style="text-align: left;">Giambattista Torelló<br /><i>Impazziti di luce. Scritti
di psicologia spirituale</i><br />(a cura di Massimo Bettetini)<br />Ares<br />Milano 2017<br />226
pp. </div>
<!--[endif]--></span>BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0Roma RM, Italia41.9027835 12.4963655-38.241718253616824 -128.1286345 90 153.1213655tag:blogger.com,1999:blog-4944028676117529728.post-45433513916556670862020-03-19T18:10:00.001+01:002020-08-29T09:57:40.532+02:00100 tweets from “The Coddling of the American Mind" (by Jonathan Haidt and Greg Lukianoff)<ol><li><span lang="" style="mso-ansi-language: EN-US;">This is a book about three Great
Untruths that seem to have spread widely in recent years: The Untruth of Fragility:
What doesn’t kill you makes you weaker. The Untruth of Emotional Reasoning:
Always trust your feelings. The Untruth of Us Versus Them: Life is a battle
between good people and evil people.<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBv06s-YhpHCXRN1hzG2k_Ov4fL9B_Nw7DKzoKC2feDHYjbL_pjj-Z9sO267Xc_ZeTCz2biGQewFxY49YLxe9dir3bHcHE3R9KiiEKbwnFlDDyRSaq6Nnic0WupaeUGocL7lbmjveC3bQ/s1600/download.png" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="277" data-original-width="182" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhBv06s-YhpHCXRN1hzG2k_Ov4fL9B_Nw7DKzoKC2feDHYjbL_pjj-Z9sO267Xc_ZeTCz2biGQewFxY49YLxe9dir3bHcHE3R9KiiEKbwnFlDDyRSaq6Nnic0WupaeUGocL7lbmjveC3bQ/s1600/download.png" /></a></div>
</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">If students didn’t build skills and
accept friendly invitations to spar in the practice ring, and if they avoided
these opportunities because well-meaning people convinced them that they’d be
harmed by such training, well, it would be a tragedy for all concerned.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Many university students are
learning to think in distorted ways, and this increases their likelihood of
becoming fragile, anxious, and easily hurt.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Students were beginning to react to
words, books, and visiting speakers with fear and anger because they had been
taught to exaggerate danger, use dichotomous (or binary) thinking, amplify
their first emotional responses, and engage in a number of other cognitive
distortions. </span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Well-intentioned overprotection—from
peanut bans in elementary schools through speech codes on college campuses—may
end up doing more harm than good.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Comfort and physical safety are
boons to humanity, but they bring some costs, too.<a name='more'></a></span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">The immune system is a complex
adaptive system, which can be defined as a dynamic system that is able to adapt
in and evolve with a changing environment.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Vaccination uses the same logic.
Childhood vaccines make us healthier not by reducing threats in the world (“Ban
germs in schools!”) but by exposing children to those threats in small doses.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Human beings need physical and
mental challenges and stressors or we deteriorate. For example, muscles and joints
need stressors to develop properly. Too much rest causes muscles to atrophy,
joints to lose range of motion, heart and lung function to decline, and blood
clots to form.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Many of the important systems in our
economic and political life are like our immune systems: they require stressors
and challenges in order to learn, adapt, and grow.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Systems that are antifragile become
rigid, weak, and inefficient when nothing challenges them or pushes them to respond
vigorously.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">The modern obsession with protecting
young people from “feeling unsafe” is one of the (several) causes of the rapid
rise in rates of adolescent depression, anxiety, and suicide.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Research on “post-traumatic growth”
shows that most people report becoming stronger, or better in some way, after
suffering through a traumatic experience.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">A culture that allows the concept of
“safety” to creep so far that it equates emotional discomfort with physical danger
is a culture that encourages people to systematically protect one another from
the very experiences embedded in daily life that they need in order to become
strong and healthy.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">The end result may be similar to
what happened when we tried to keep kids safe from exposure to peanuts: a widespread
backfiring effect in which the “cure” turns out to be a primary cause of the
disease.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Like the immune system, children
must be exposed to challenges and stressors (within limits, and in age appropriate
ways), or they will fail to mature into strong and capable adults, able to
engage productively with people and ideas that challenge their beliefs and
moral convictions.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Safetyism deprives young people of
the experiences that their antifragile minds need, thereby making them more fragile,
anxious, and prone to seeing themselves as victims.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Over time, a good college education
should improve the critical thinking skills of all students.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">As scholars challenge one another
within a community that shares norms of evidence and argumentation and that
holds one another accountable for good reasoning, claims get refined, theories
gain nuance, and our understanding of truth advances.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">As Hamid notes, “In our identitarian
age, the bar for offense has been lowered considerably, which makes democratic
debate more difficult—citizens are more likely to withhold their true opinions
if they fear being labeled as bigoted or insensitive.”</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Teaching students to use the least
generous interpretations possible is likely to engender precisely the feelings
of marginalization and oppression that almost everyone wants to eliminate.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Another way that emotional reasoning
manifests itself on college campuses is through the “disinvitation” of guest
speakers.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">The notion that a university should
protect all of its students from ideas that some of them find offensive is a repudiation
of the legacy of Socrates, who described himself as the “gadfly” of the
Athenian people. He thought it was his job to sting, to disturb, to question,
and thereby to provoke his fellow Athenians to think through their current
beliefs, and change the ones they could not defend.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Holborn Gray, the president of the
University of Chicago from 1978 to 1993, once offered this principle: “Education
should not be intended to make people comfortable; it is meant to make them
think.”</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Emotional reasoning is among the
most common of all cognitive distortions; most people would be happier and more
effective if they did less of it.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">The number of efforts to “disinvite”
speakers from giving talks on campus has increased in the last few years; such
efforts are often justified by the claim that the speaker in question will
cause harm to students. But discomfort is not danger.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">There is a principle in philosophy
and rhetoric called the principle of charity, which says that one should interpret
other people’s statements in their best, most reasonable form, not in the worst
or most offensive way possible.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Human mind is prepared for tribalism
(…) Human evolution is not just the story of individuals competing with other
individuals within each group; it’s also the story of groups competing with
other groups—sometimes violently.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">When the “tribe switch” is
activated, we bind ourselves more tightly to the group, we embrace and defend
the group’s moral matrix, and we stop thinking for ourselves.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">A basic principle of moral
psychology is that “morality binds and blinds,” which is a useful trick for a
group gearing up for a battle between “us” and “them.”</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">This is the way to win hearts,
minds, and votes: you must appeal to the elephant (intuitive and emotional processes)
as well as the rider (reasoning).</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">King and Murray understood this.
Instead of shaming or demonizing their opponents, they humanized them and then
relentlessly appealed to their humanity.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">In recent years we’ve seen the rapid
rise of a very different form that is based on an effort to unite and mobilize multiple
groups to fight against a common enemy.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Identifying a common enemy is an
effective way to enlarge and motivate your tribe.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">If we want to create welcoming,
inclusive communities, we should be doing everything we can to turn down the tribalism
and turn up the sense of common humanity.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Some theoretical approaches used in
universities today may be hyperactivating our ancient tribal tendencies, even
if that was not the intention of the professor.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Common-enemy identity politics, when
combined with microaggression theory, produces a call-out culture in which
almost anything one says or does could result in a public shaming. This can
engender a sense of “walking on eggshells,” and it teaches students habits of
self-censorship.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Call-out cultures and us-versus-them
thinking are incompatible with the educational and research missions of universities,
which require free inquiry, dissent, evidence-based argument, and intellectual
honesty.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Nelson Mandela: “When we dehumanise
and demonise our opponents, we abandon the possibility of peacefully resolving
our differences, and seek to justify violence against them.”</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">As Marcus Aurelius advised,“Choose
not to be harmed—and you won’t feel harmed. Don’t feel harmed—and you haven’t
been.” (…) All of us must learn to ignore some of the things we see and just
carry on with our day.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Words that give rise to stress or
fear for members of some groups are now often regarded as a form of violence.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Speech is not violence. Treating it
as such is an interpretive choice, and it is a choice that increases pain and suffering
while preventing other, more effective responses, including the Stoic response
(cultivating nonreactivity) and the antifragile response suggested by Van
Jones: “Put on some boots, and learn how to deal with adversity.”</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Cohesive and morally homogeneous
groups are prone to witch hunts, particularly when they experience a threat, whether
from outside or from within.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Witch hunts generally have four
properties: they seem to come out of nowhere; they involve charges of crimes against
the collective; the offenses that lead to those charges are often trivial or fabricated;
and people who know that the accused is innocent keep quiet, or in extreme
cases, they join the mob.<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEbXtO5taFdBEoas_vtkYO_Oj_wAQgGyyZqvXi8S1caOtgsbQ6hAh3E235VuBDVW9biSbXq9SqS0-INow_efQH-KZzUkfMv1LQr-SDkJiXB-sgD6RXFlpqMnSdh9ykYWqxO219Pg90gIU/s1600/maxresdefault.jpg" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="720" data-original-width="1280" height="180" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjEbXtO5taFdBEoas_vtkYO_Oj_wAQgGyyZqvXi8S1caOtgsbQ6hAh3E235VuBDVW9biSbXq9SqS0-INow_efQH-KZzUkfMv1LQr-SDkJiXB-sgD6RXFlpqMnSdh9ykYWqxO219Pg90gIU/s320/maxresdefault.jpg" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><i>Greg Lukianoff and Jonathan Haidt</i></td></tr>
</tbody></table>
</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">As political scientists Steven
Levitsky and Daniel Ziblatt put it, “Parties [have] come to view each other not
as legitimate rivals but as dangerous enemies. Losing ceases to be an accepted
part of the political process and instead becomes a catastrophe.”</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Negative partisanship means that
American politics is driven less by hope and more by the Untruth of Us Versus Them.
“They” must be stopped, at all costs.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">In physics, as Newton’s law tells
us, every action produces an equal and opposite reaction. In a polarization spiral,
however, for every action there is a disproportionate reaction.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Many professors say they now teach
and speak more cautiously, because one slip or one simple misunderstanding
could lead to vilification and even threats from any number of sources.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Some well-intended protections may
backfire and make things worse in the long run for the very students we are trying
to help.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">iGen [short for “internet
generation,” because they are the first generation to grow up with the internet
in their pockets] is the first generation that spent its formative teen years
immersed in the giant social and commercial experiment of social media.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Teens today are spending much more
time alone, interacting with screens (…) Devices take us away from people.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Teens are physically safer than
ever, yet they are more mentally vulnerable.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">The second major generational change
is a rapid rise in rates of anxiety and depression (…) Rates have been rising
since 2011, especially for girls.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Twenge finds that there are just two
activities that are significantly correlated with depression and other suicide related
outcomes (such as considering suicide, making a plan, or making an actual attempt):
electronic device use (such as a smartphone, tablet, or computer) and watching
TV.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">There are five activities that have
inverse relationships with depression (meaning that kids who spend more hours
per week on these activities show lower rates of depression): sports and other
forms of exercise, attending religious services, reading books and other print
media, in-person social interactions, and doing homework.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Some young women now want plastic
surgery to make themselves look like they do in their enhanced selfies.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Safetyism is likely to make things
even worse for students who already struggle with mood disorders.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">We should all take reasonable
precautions to protect our children’s physical safety—for example, by owning a fire
extinguisher—but we should not submit to the pull of safetyism (overestimating
danger, fetishizing safety, and not accepting any risk), which deprives kids of
some of the most valuable experiences in childhood.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Adolescents who spend several hours
a day interacting with screens, particularly if they start in their early teen
years or younger, have worse mental health outcomes than do adolescents who use
these devices less and who spend more time in face-to-face social interaction.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Both depression and anxiety cause
changes in cognition, including a tendency to see the world as more dangerous
and hostile than it really is.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">So many teens have lost the ability
to tolerate distress and uncertainty, and a big reason for that is the way we parent
them (Kevin Asworth, clinical director, NW Anxiety Institute in Portland,
Oregon).</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Modern parenting is preventing kids
from growing strong and independent (…) Such protections come with costs, as kids
miss out on opportunities to learn skills, independence, and risk assessment.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Safetyism takes children who are
antifragile by nature and turns them into young adults who are more fragile and
anxious (…) Overprotection makes them weaker and less resilient later on.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Helicopter parenting combined with
laws and social norms that make it hard to give kids unsupervised time may be
having a negative impact on the mental health and resilience of young people
today.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Vigorous physical free
play—outdoors, and with other kids—is a crucial kind of play, one that our
evolved minds are “expecting.”(…) Children, like other mammals, need free play
in order to finish the intricate wiring process of neural development. </span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Denying children the freedom to
explore on their own takes away important learning opportunities that help them
to develop not just independence and responsibility, but a whole variety of
social skills that are central to living with others in a free society.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Free play, according to Peter Gray,
is “activity that is freely chosen and directed by the participants and undertaken
for its own sake, not consciously pursued to achieve ends that are distinct
from the activity itself.”</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Free play helps children develop the
skills of cooperation and dispute resolution that are closely related to the “art
of association” upon which democracies depend.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Administrators are more likely than
professors to think that the way to solve a new campus problem is to create a new
office to address the problem (Meanwhile, professors have generally been happy
to be released from administrative duties, even as they complain about
corporatization.)</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Overreaction and overregulation are
usually the work of people within bureaucratic structures who have developed a
mindset commonly known as CYA (Cover Your Ass).</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">The bureaucratic innovation of “bias
response” tools may be well intended, but they can have the unintended negative
effect of creating an “us versus them” campus climate that results in
hypervigilance and reduced trust.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Some professors end up concluding
that it isn’t worth the risk of having to appear before a bureaucratic panel,
so it’s better to just eliminate any material from the syllabus or lecture that
could lead to a complaint.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">As more and more professors shy away
from potentially provocative materials and discussion topics, their students
miss out on opportunities to develop intellectual antifragility. As a result,
they may come to find even more material offensive and require even more
protection.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Good intentions can sometimes lead
to policies that are bad for students.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">The number of campus administrators
has grown more rapidly than the number of professors, and professors have
gradually come to play a smaller role in the administration of universities.
The result has been a trend toward “corporatization.”</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Market pressures (…) have encouraged
universities to compete on the basis of the amenities they offer, leading them
to think of students as customers whom they must please.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">The proliferation of regulations
over time conveys a sense of imminent danger even when there is little or no real
threat.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Some of the regulations promulgated
by administrators restrict freedom of speech, often with highly subjective definitions
of key concepts. </span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">These rules contribute to an
attitude on campus that chills speech, in part by suggesting that freedom of
speech can or should be restricted because of some students’ emotional
discomfort.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">This new culture of safetyism and
vindictive protectiveness is bad for students and bad for universities.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Any effort to change one part of
children’s lives can produce unexpected effects in some other part.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Prepare the Child for the Road, Not
the Road for the Child.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Kids need to develop a normal immune
response, rather than an allergic response, to the everyday irritations and provocations
of life, including life on the internet.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">You cannot teach antifragility
directly, but you can give your children the gift of experience—the thousands
of experiences they need to become resilient, autonomous adults.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Kids need some unstructured,
unsupervised time in order to learn how to judge risks for themselves and
practice dealing with things like frustration, boredom, and interpersonal
conflict.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Assume that your kids are more
capable this month than they were last month.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Trial and error is a slower but
usually better teacher than direct instruction.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Let your kids take more small risks,
and let them learn from getting some bumps and bruises.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Children need opportunities to “dose
themselves” with risk.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Help your kids find a community of
kids in the neighborhood who come from families that share your commitment to
avoid overprotection.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Encourage your children to engage in
a lot of “productive disagreement.” </span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">As psychologist Adam Grant notes, the
most creative people grew up in homes full of arguments, yet few parents today
teach their children how to argue productively.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Learning how to give and take
criticism without being hurt is an essential life skill.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Frame it as a debate, rather than a
conflict.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Argue as if you’re right, but listen
as if you’re wrong (and be willing to change your mind).</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Make the most respectful
interpretation of the other person’s perspective. </span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Acknowledge where you agree with
your critics and what you’ve learned from them.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Children and teens who engage in
mindfulness practices are better able to calm themselves and be more “present.”</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Use the “principle of charity.” This
is the principle in philosophy and rhetoric of making an effort to interpret
other people’s statements in their best or most reasonable form, not in the
worst or most offensive way possible.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Practice the virtue of “intellectual
humility”: the recognition that our reasoning is so flawed, so prone to bias,
that we can rarely be certain that we are right.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Having people around us who are
willing to disagree with us is a gift.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Discourage the use of the word
“safe” or “safety” for anything other than physical safety.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">A great way for students to learn
the skills of civil disagreement is by participating in structured, formal
debates.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Aristotle often evaluated a thing
with respect to its “telos”—its purpose, end, or goal.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">If the telos of a university is
truth, then a university that fails to add to humanity’s growing body of
knowledge, or that fails to transmit the best of that knowledge to its
students, is not a good university.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">University presidents must make it
clear that nobody has the right to prevent a fellow member of the community from
attending or hearing a lecture.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">We suggest that universities add
“viewpoint diversity” to their diversity statements and strategies (…) It does
commit the university to avoiding political uniformity and orthodoxy.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">A university devoted to the pursuit
of truth must prepare its students for conflict, controversy, and argument.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Encourage politeness and empathy
without framing issues as micro-aggressions.</span></li>
<li><span lang="" style="mso-ansi-language: EN-US;">Most students are not fragile, they
are not “snowflakes,” and they are not afraid of ideas.</span></li>
</ol>
<br />
<br />
<br />
<div class="MsoNormal" style="margin-bottom: 0cm;">
<span lang="" style="mso-ansi-language: EN-US;">Jonathan Haidt and Greg Lukianoff<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0cm;">
<i><span lang="" style="mso-ansi-language: EN-US;">T<o:p></o:p></span>he Coddling of the American Mind: How Good Intentions and Bad Ideas Are Setting Up a Generation for Failure”</i></div>
<div class="MsoNormal" style="margin-bottom: 0cm;">
<span lang="" style="mso-ansi-language: EN-US;">Penguin Press, 2018<o:p></o:p></span></div>
<div class="MsoNormal" style="margin-bottom: 0cm;">
<span lang="" style="mso-ansi-language: EN-US;">352 pp.<o:p></o:p></span></div>
<br />BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-36048123216359281262019-12-28T18:17:00.003+01:002021-01-31T15:33:59.331+01:0040 tuits sobre la gestión del disenso (Luciano H. Elizalde)<table cellpadding="0" cellspacing="0" class="tr-caption-container" style="float: right; margin-left: 1em; text-align: right;"><tbody>
<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRRMEBpzgRYcyVyCvKZO60D9g6C_L_C2ii6qgkY18X6vHQz3iTd-6dJVvj4suKjMSc9xFp6isCLiZSsAaWDsLT-tr6NqBmnst4oJ8XXVEcFt44khSWXd8FhP2Uhsc8uXCeiQ1moNE2Flo/s1600/manejando-el-disenso-luciano-elizalde-D_NQ_NP_736299-MLA31031761641_062019-F.webp" style="clear: right; margin-bottom: 1em; margin-left: auto; margin-right: auto;"><img border="0" data-original-height="458" data-original-width="356" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhRRMEBpzgRYcyVyCvKZO60D9g6C_L_C2ii6qgkY18X6vHQz3iTd-6dJVvj4suKjMSc9xFp6isCLiZSsAaWDsLT-tr6NqBmnst4oJ8XXVEcFt44khSWXd8FhP2Uhsc8uXCeiQ1moNE2Flo/s320/manejando-el-disenso-luciano-elizalde-D_NQ_NP_736299-MLA31031761641_062019-F.webp" width="248" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;"><span style="font-size: xx-small;">Luciano H. Elizalde<br /><i>Manejando el disenso,</i> Buenos Aires 2017, 174 pp.</span></td></tr>
</tbody></table>
<ol>
<li><span style="text-align: right;">Disentir es
establecer diferencias, disyunciones o distancias con los demás. Significa
separación, no apoyo, no acuerdo, diferenciación (36)</span></li>
<li>El disenso puede
ser público o privado, verbal o no verbal, agresivo o pacífico. Pero casi
siempre es un dispositivo social que produce incomodidad (9)</li>
<li>El disenso puede
no llegar a ser una crisis, pero molesta, presiona sutilmente, es algo que
‘duele’ psicológicamente (10)</li>
<li>Los equipos
profesionales de majeo del disenso son los que logran ‘aprender a aprender’
(14)</li>
<li>La conversación
es el dispositivo comunicacional de esta era tecnológica y cultural (16)</li>
<li>Para que el líder
y el equipo actúen bien en una conversación tensa es necesario que antes que
nada trabajen y desarrollen su lenguaje sectorial o su trasfondo (18)<a name='more'></a></li>
<li>El disenso no es
negativo en sí mismo. Es lo que se necesita para generar cierta tensión a la
hora de suscitar un cambio. Pero también aparece como mecanismo para frenar los
cambios (27)</li>
<li>El disenso
institucionalizado está pensado para construir, para avanzar y para cambiar de
modo sistemático a la organización (29)</li>
<li>El disenso no
institucionalizado necesita ser prevenido, identificado y gestionado (29)</li>
<li>El disenso
termina siendo algo menos preocupante que la forma expresiva del disenso (34)</li>
<li>Las instituciones
modernas (el parlamento, la prensa, la justicia) se crearon como espacios de
pacificación, como mecanismos de control de la violencia por medio de la
planificación del disenso (37)</li>
<li>Una de las
situaciones más duras e intensas desde el punto de vista psicológico es la
falta de atención o el silencio como una forma de ignorar o de ‘ningunear’ al
otro (38)</li>
<li>Las formas estereotipadas
de saludo, como los obsequios, se transforman en situaciones de acercamiento,
en rituales de la vinculación social (47)</li>
<li>Muchas veces, las
fallas en el manejo del disenso agresivo se encuentran en la ausencia de un
líder adecuado. Hay jefe, pero no hay líder (56)</li>
<li>No es posible
liderar si no se han desarrollado patrones de competencias comunicacionales
efectivos que afecten a personas y a grupos, a equipos, a organizaciones (59)</li>
<li>Los mensajes son
las entidades físicas y semánticas que pueden activar decisiones, emociones,
percepciones (64)</li>
<li>Los meta-mensajes
son los mensajes más estratégicos, los más abstractos y generales, aquellos que
enmarcan todo el sistema de expresión restante (64)</li>
<li>Los actos
sociales nos permiten definir de un modo público (manifiesto) y compartido
(social) las intenciones (68)</li>
<li>El compromiso
emocional con la situación hace que no se cometa el error de la sobreactuación
o su contrario (69)</li>
<li>En el manejo del
disenso, el primer factor clave es la gestión individual y grupal de las
emociones (78)</li>
<li>Las emociones
traban o impulsan a la gente en el proceso de negociación, de acuerdo, de
desacuerdo, de enojo o de acción eficaz (78)</li>
<li>Las personas con
mayor capacidad de gestión emocional son las que deberían estar más cerca del
terreno y de las decisiones operativas y rápidas (78)</li>
<li>Existe una contradicción
entre la ‘respuesta exacta’ (tanto hacia fuera como hacia dentro de la
organización) con una ‘respuesta temporalmente efectiva’ (81)</li>
<li>Existe un gran
número de ‘situaciones de confusión’, de malentendidos, en las cuales se
necesita utilizar adecuadamente los mensajes de contacto y de conversación para
no escalarlas (86)</li>
<li>Para comunicar
algo es necesario que la propia ‘propuesta semántica’ sea admitida para transar
o negociar significados (98)</li>
<li>Los esquemas de
trasfondo son los conceptos y esquemas lógicos de sentido común desde donde se
piensa algo. Los esquemas son aproblemáticos, son certezas que se usan para
interpretar la realidad (98)</li>
<li>Cada grupo, en
cada contexto o en cada cultura política, ha desarrollado una ‘enciclopedia’ y
un ‘diccionario’ (Umberto Eco) con connotaciones emocionales y de estilo que
forman el ‘trasfondo’ comprensivo e interpretativo (John Searle) (99)</li>
<li>Sin un lenguaje
que contenga términos y léxico compartido y aceptado positivamente, es muy
difícil comenzar, continuar y terminar una conversación (102)</li>
<li>Las palabras que
explican o dan sentido a los esquemas de sentido común son marcos, metáforas o
modelos (104)</li>
<li>Las ‘palabras
puente’ conectan dos espacios diferentes de sentido común. Hay que descubrirlas
escuchando a las personas con que debemos conversar. Sin esta escucha es
difícil identificarlas (104)</li>
<li>El ‘lenguaje
social’ es el medio de expresión, representación y relacionamiento que
permitirá darle forma a los mensajes clave sin cometer errores graves o sin
ofender a los interlocutores (107)</li>
<li>El sentido común
es un conjunto de temas y de esquemas aproblemáticos (107)</li>
<li>Lograr ser
aceptado en una posición de igualdad con el interlocutor y con el observador
permite una gran cantidad de posibilidades de acciones futuras, en la medida en
que esta ‘altura’ deja a todos los que participan en un estado emocional de
mucha serenidad (117)</li>
<li>Una manera de
entrar en la conversación es asumiendo la responsabilidad de la solución, sin
asumir la responsabilidad del origen del problema (123)</li>
<li>El
posicionamiento debe modificarse según el cambio del contexto y de las
circunstancias, aunque la ‘versión’ debería ser la más parecida a la que se
expuso al comienzo del problema (124)</li>
<li>Si llegamos a
saber cuál es el problema central al que hay que dedicarse, se gana mucho
tiempo y mucho esfuerzo (137)</li>
<li>Responder
rápidamente sólo es bueno en la medida en que se tiene la capacidad de mantener
la posición (140)</li>
<li>Los ‘falsos
respaldos’ son jugadores introducidos por los interesados pero que sólo tienen
capacidad de convencer a los observadores ya convencidos (147)</li>
<li>La fiabilidad de
un comunicante puede aumentar si dice algo que aparece como opuesto a su propio
interés, cuando alguien aparece como si no buscara influirnos (157)</li>
<li>Las crisis son
situaciones de desorientación objetiva (aislamiento y disenso) y de confusión
subjetiva (tensión y descontrol emocional) (160)</li>
</ol>
<br />
<div class="MsoNormal">
<span lang="ES" style="mso-ansi-language: ES;"></span></div>
<div class="MsoNormal">
<span lang="ES">Luciano H.
Elizalde</span></div>
<div class="MsoNormal">
<span lang="ES"><i>Manejando el disenso</i></span></div>
<div class="MsoNormal">
<span lang="ES">(Estrategias, tácticas y modelos de gestión)</span></div>
<div class="MsoNormal">
<span lang="ES">Ed. Crujía</span></div>
<div class="MsoNormal">
<span lang="ES">Buenos Aires 2017</span></div>
<div class="MsoNormal">
<span lang="ES">174 páginas<o:p></o:p></span></div>
<br />BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-19899119805461036182019-12-26T19:06:00.002+01:002019-12-26T19:15:58.919+01:0045 sottolineature della "Introduzione allo spirito della liturgia" di Joseph Ratzinger<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhn-XmqowXF-Ca59ayIkfjLj6mUDHdQUbHJQGTz5gS8sM-bn81Y1Ti_erEqjyxb6OK5e6NnRA0Sy5NeSFPDcmxhtJNkir-Ekwfq6_746B8x8N8BobBWBOV0dw3Lj4d3Kof-MA3Dk4FvnTI/s1600/isl.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="499" data-original-width="375" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhn-XmqowXF-Ca59ayIkfjLj6mUDHdQUbHJQGTz5gS8sM-bn81Y1Ti_erEqjyxb6OK5e6NnRA0Sy5NeSFPDcmxhtJNkir-Ekwfq6_746B8x8N8BobBWBOV0dw3Lj4d3Kof-MA3Dk4FvnTI/s200/isl.jpg" width="150" /></a></div>
<ol>
<li>L'uomo non può "farsi" da sé il proprio culto:
egli afferra solo il vuoto, se Dio non si mostra (17)</li>
<li>Persino i sistemi decisamente ateistici e materialistici
hanno realizzato nuove forme di culto, che risultano però solo illusorie e che
inutilmente cercano di nascondere la loro nullità nella loro ampollosa
millanteria (17)</li>
<li>Lo scopo del culto e lo scopo della creazione nel suo
insieme è lo stesso: la divinizzazione, un mondo di libertà e di amore (24)</li>
<li>La liturgia cristiana è liturgia in cammino, liturgia del
pellegrinaggio verso il cambiamento del mondo, che avverrà quando Dio sarà
“tutto in tutti” (47)</li>
<li>La celebrazione non è solo rito, non è solo un ‘gioco’
liturgico, essa vuole essere ‘logike latreia’, trasformazione della mia
esistenza in direzione del logos, contemporaneità interiore tra me e l’offerta
di Cristo (55)<a name='more'></a></li>
<li>La liturgia rinvia alla vita quotidiana, a me nella mia
esistenza personale (…) Essa mira a far sì che ‘i nostri corpi’ (cioè le nostre
esistenze) diventino ‘sacrificio vivente’, in comunione con il sacrificio di
Cristo (Rom 12,1) (56)</li>
<li>Il sole simboleggia il Signore che tornerà, l’ultima alba
della storia. Pregare rivolti a oriente significa anche dare incontro a Cristo
che viene (65)</li>
<li>Questa dimensione cosmica è un elemento essenziale della
liturgia cristiana. Essa non si compie mai solo nel mondo che l’uomo si è fatto
da sé. Essa è sempre liturgia cosmica – il tema della reazione è parte
integrante della preghiera cristiana (67)</li>
<li>Di fronte a ogni evoluzione e cambiamento ci si deve
chiedere che cosa corrisponde all’essenza della liturgia e che cosa allontana
da essa (70)</li>
<li>Come nella sinagoga si guardava tutti insieme verso
Gerusalemme, così qui ci si rivolgeva insieme ‘verso il Signore’ (76)</li>
<li>Niente è più dannoso per la liturgia che mettere tutto
continuamente tutto sotto sopra, anche se apparentemente non si tratta di vere
novità (79)</li>
<li>Dio ha diritto alla risposta dell’uomo, all’uomo stesso, e
dove questo diritto di Dio scompare del tutto si dissolve anche l’ordinamento
giuridico umano, perché gli viene a mancare la pietra angolare che tiene
insieme il tutto (15)</li>
<li>Dove non è possibile rivolgersi insieme verso oriente in
maniera esplicita, la croce può servire come l’oriente interiore della fede
(79)</li>
<li>Tra i fenomeni veramente assurdi del nostro tempo io
annovero il fatto che la croce venga collocata su un lato per lasciare libero
lo sguardo sul sacerdote (80)</li>
<li>Il tabernacolo ha pienamente realizzato lo scopo per cui un
tempo esisteva l’arca dell’Alleanza. Esso è il luogo del ‘Santissimo’ (85)</li>
<li>La comunione raggiunge la sua profondità solo quando è
sostenuta e compresa dall’adorazione (86)</li>
<li>Una chiesa nella quale la luce eterna arde davanti al
tabernacolo, vive sempre, è sempre di più che un semplice edificio di pietra
(86)</li>
<li>La domenica non guarda solo indietro, ma anche avanti.
Guardare alla risurrezione significa guardare al compimento (93)</li>
<li>La domenica porta in sé una sintesi unica di memoria
storica, di richiami alla creazione e di teologia della speranza (94)</li>
<li>La Pasqua diventa la grande festa battesimale, in cui l’uomo
compie, per così dire, il passaggio del mar Rosso, esce dalla sua vecchia
esistenza per entrare nella comunione con Cristo, il Risorto, e, così, nella
comunione con tutti coloro che gli appartengono (99)</li>
<li>I santi costituiscono in un certo modo i nuovi segni
zodiacali cristiani, nei quali si rispecchia la ricchezza della bontà di Dio
(107)</li>
<li>L'iconoclasmo non è una opzione cristiana (...) La totale
assenza di immagini non è conciliabile con la fede nell'incarnazione di Dio
(127)</li>
<li>L'immagine di Cristo è sempre icona dell'Eucaristia: essa
rinvia, cioè, alla presenza sacramentale del mistero pasquale (129)</li>
<li>Senza fede non c'è arte adeguata alla liturgia (...) Tutti
noi dovremmo essere preoccupati di giungere nuovamente a una fede capace di
vedere (131)</li>
<li>Il cantare, proprio perché supera il modo usuale di parlare,
è come tale un evento pneumatico (136)</li>
<li>Ciò che nei musei può essere solo testimonianza del passato,
ammirata con nostalgia, nella liturgia continua a diventare presente vivo (152)</li>
<li>La liturgia non è ‘fatta’ di funzionari. Anche il papa può
solo essere umile servitore del suo giusto sviluppo e della sua permanente
integrità e identità (162)</li>
<li>La grandezza della liturgia si fonda proprio sulla sua non
arbitrarietà (162)</li>
<li>Gli elementi della terra vengono trans-sustanziati,
strappati, per così dire, dal loro ancoraggio creaturale, ricompresi nel
fondamento più profondo del loro essere e trasformati nel corpo e nel sangue
del Signore (169)</li>
<li>È questa la novità e la particolarità della liturgia
cristiana: è Dio stesso ad agire e a compiere l’essenziale (169)</li>
<li>Deve essere ben visibile che l’<i style="mso-bidi-font-style: normal;">oratio</i> è la cosa che più conta e che essa è importante proprio perché
dà spazio all’<i style="mso-bidi-font-style: normal;">actio</i> di Dio (170)</li>
<li>Segnare sé stessi con il segno della croce è un sì visibile
e pubblico a Colui che ha sofferto per noi (173)</li>
<li>Il segno della croce è una professione di fede: io credo in
Colui che ha sofferto per me e che è risorto (173)</li>
<li>Ogni volta che ci facciamo il segno della croce rinnoviamo
il nostro battesimo (174)</li>
<li>Penso che questo gesto del benedire, come piena e benevola
espressione del sacerdozio universale di tutti i battezzati, debba tornare
molto più fortemente a far parte della vita quotidiana e abbeverarla con l’energia
dell’amore che proviene dal Signore (180)</li>
<li>Chi impara a credere, impara a inginocchiarsi; una fede o
una liturgia che non conoscano più l’atto di inginocchiarsi, sono ammalate in
un punto centrale (190)</li>
<li>Tenere lo sguardo fisso su Gesù: è divenuto poi uno dei
motivi dominanti degli insegnamenti dei Padri sulla preghiera (193)</li>
<li>Là, dove irrompe l'applauso per opera umana nella liturgia,
si è di fronte a un segno sicuro che si è del tutto perduta l'essenza della
liturgia e la si è sostituita con una sorta d'intrattenimento a sfondo
religioso (195)</li>
<li>La liturgia può attirare le persone solo se non guarda a sé
stessa, ma a Dio; se Gli permette di essere presente e di agire (195)</li>
<li>Questo legame tra liturgia e serena e gioiosa mondanità
("Chiesa e osteria") è sempre stato considerato tipicamente cattolico
e lo è per davvero (196)</li>
<li>Spalancando le braccia, preghiamo il Crocifisso, facciamo
nostri i suoi sentimenti (199)</li>
<li>Queste braccia spalancate sono anche aperte verso di noi,
sono il grande abbraccio con cui Cristo ci vuole attirare verso di sé (Gv
12,32) (199)</li>
<li>L'unità del rito dona l'esperienza reale della ‘communio’;
dove esso è interiormente rispettato e allo stesso tempo percepito nella sua vitalità,
la molteplicità e l'unicità non sono più in contrapposizione (199)</li>
<li>Diventiamo sempre più chiaramente consapevoli che la
liturgia implica anche il tacere (205)</li>
<li>Gli elementi [della terra] diventando sacramenti grazie al
loro legame con la storia unica e irripetibile di Dio con gli uomini in Gesù
Cristo (220)</li>
</ol>
<o:p></o:p><br />
<div class="MsoNormal">
Joseph Ratzinger</div>
<div class="MsoNormal">
<i>Introduzione allo spirito della
liturgia</i></div>
<div class="MsoNormal">
San Paolo</div>
<div class="MsoNormal">
Alba 2001</div>
<div class="MsoNormal">
231 pp.</div>
<div class="MsoNormal">
<o:p></o:p></div>
<br />BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-4958684146580830372019-09-07T10:55:00.001+02:002021-01-17T17:21:12.775+01:00Some tweets from "The Speed Of Trust" (by Stephen M.R. Covey & Rebecca R. Merrill)<br />
<div class="separator" style="clear: both; text-align: left;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9UPlUZMmTlzrAuWGuc0vGg-wZI0hooD-lMTIUxlTJBcYtTCeoS6A-qhiHYnbNsBAqYtKWqimBMVgKX88wKaJ5Qi1193aT1BUzqvnVzqn9N1VYfi8jq7_73sCn4LO9vbbf3_TK4e8D4C0/s1600/collageCovey.jpg" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" data-original-height="1200" data-original-width="612" height="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh9UPlUZMmTlzrAuWGuc0vGg-wZI0hooD-lMTIUxlTJBcYtTCeoS6A-qhiHYnbNsBAqYtKWqimBMVgKX88wKaJ5Qi1193aT1BUzqvnVzqn9N1VYfi8jq7_73sCn4LO9vbbf3_TK4e8D4C0/s400/collageCovey.jpg" width="203" /></a></div>
<div class="MsoNormal" style="margin-bottom: 0cm;">
</div>
<ol>
<li><span lang="EN-US" style="line-height: 115%;"><span style="font-family: inherit;">The ability to create and sustain trust is the number
one leadership competency of the new collaborative economy, and the single most
critical skill for any leader today (110)</span></span></li>
<li><span lang="EN-US" style="line-height: 115%;"><span style="font-family: inherit;">There are many reasons for disengagement, but one of
the biggest reasons is that people simply don’t feel trusted (260)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Trust is a function of two things: character and
competence. Character includes your integrity, your motive, your intent with
people. Competence includes your capabilities, your skills, your results, your
track record. And both are vital (29)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Rumi (13<sup>th</sup> century Persian poet): “Yesterday
I was clever, so I wanted to change the world. Today I am wise, so I am
changing myself”</span></span></li>
<li><span lang="EN-US" style="line-height: 115%;"><span style="font-family: inherit;">As my father so eloquently
taught, “If you think the problem is out there, that very thought is the
problem.” (31) </span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Societal trust
is about creating value for others and for society at large (35)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When there is a high-trust brand, customers buy more,
refer more, give the benefit of the doubt, and stay with you longer (35)<span><a name='more'></a></span></span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Interestingly, most massive violations of trust are
violations of integrity (56)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">How you go about achieving results is as important as
the results themselves (40)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Albert Einstein: “Whoever is careless with the truth
in small matters cannot be trusted with important matters” (49)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">People trust people who make things happen (30)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">These are the abilities we have that inspire
confidence —our talents, attitudes, skills, knowledge, and style. They are the
means we use to produce results (57)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">If we don’t accomplish what we are expected to do, it
diminishes our credibility (57)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">You may have a person who has great integrity, good
intent, and a marvelous track record. But if he/she doesn’t have the
capabilities necessary for a particular job, you won’t trust that person to do
that job (57)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">A person has integrity when there is no gap between
intent and behavior… when he or she is whole, seamless, the same—inside and
out. This kind of authenticity is what I call “congruence” (64)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When you consistently demonstrate inner congruence to
your belief system and to principles, you inspire trust in both professional
and personal relationships (65)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">A humble person is more concerned about recognizing
contribution than being recognized for making it (66)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Humble people realize clearly that they do not stand
alone, but rather on the shoulders of those who have gone before, and that they
move upward only with the help of others (66)</span></span></li>
<li><span style="font-family: inherit;"><span lang="EN-US" style="line-height: 115%;">Three “accelerators”</span><span lang="EN-US" style="mso-ansi-language: EN-US;"> </span><span lang="EN-US" style="line-height: 115%;">will help you increase your integrity: make and keep commitments to
yourself, stand for something, and be open (74)<o:p></o:p></span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Integrity also includes the courage to do the right
thing—even when it’s hard (66)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Every time we make and keep a commitment to ourselves —large
or small— we increase our self-confidence. We build our reserves. We enlarge
our capacity to make and keep greater commitments (68)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Treat a commitment you make to yourself with as much
respect as you do the commitments you make to others (70)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Trust is real. It’s quantifiable. It’s measurable. In
every instance, it affects both speed and cost (25)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Booker T. Washington: “Few things can help an
individual more than to place responsibility on him, and to let him know that
you trust him” (29)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Roy Disney: “It’s not hard to make decisions when you
know what your values are” (72)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">To be open inspires credibility and trust; to be
closed fosters suspicion and mistrust (73)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">To the degree to which you remain open to new ideas,
possibilities, and growth, you create a trust dividend; to the degree you do
not, you create a trust tax that impacts both your current and future
performance (74)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">A person of good intent without the other three cores
(integrity, capability, and results) would be a caring person who is dishonest
or cowardly with no developed talents or skills and no track record (80)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Trust grows when our motives are straightforward and
based on mutual benefit (56)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Trust grows when we genuinely care not only for
ourselves, but also for the people we interact with, lead, or serve (56)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The motive that inspires the greatest trust is genuine
caring: caring about people, about purposes, about the quality of what you do, about
society as a whole (81)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The agenda that generally inspires the greatest trust
is seeking mutual benefit—genuinely wanting what’s best for everyone involved.
It’s not just that you care about others; you also genuinely want them to win
(82)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The opposite of a mutual benefit agenda is a
self-serving agenda: “I want to win —period.” (83)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The behavior that best creates credibility and
inspires trust is acting in the best interest of others
(84)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When we act in the best interest of others, we clearly
demonstrate the intent of caring and the agenda of seeking mutual benefit (84)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Acting in the best interest of others is a behavior
that typically flows out of a caring motive and an agenda of mutual benefit
(85)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">A “trustee” is someone who is given legal authority to
manage money or property on behalf of someone else. The fiduciary standard is
that a trustee will act in the “best interest” of the person he/she represents
(85)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">This is what I call the “trustee standard”: acting in
the best interest of others (86)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">We need to do all we can to ensure that our behavior
accurately reflects our true motives and agendas (86)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">In almost all situations, we would do well to
recognize the possibility of good intent in others… sometimes despite their
observable behavior (87)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">If your intent is based on principles (caring,
contributing, seeking mutual benefit, acting in the best interest of others),
it will bring you trust dividends; if it’s not, you’re going to be paying a tax
(88)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Our capabilities inspire the trust of others,
particularly when they are specifically those needed for the task at hand (95)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Competence inspires confidence (95)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">To remain credible in today’s world, we need to constantly
improve our capabilities (96)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Talents are our natural gifts and strengths. Attitudes
represent our paradigms —our ways of seeing, as well as our ways of being.
Skills are our proficiencies, the things we can do well. Knowledge represents
our learning, insight, understanding, and awareness. Style represents our
unique approach and personality. These are all parts of what we call our
capabilities. They are our means to produce results (92)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">A leadership philosophy espoused by many excellent
managers: Always surround yourself with people who are even more talented and
competent than you (100)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Results matter! They matter to your credibility. They
matter to your ability to establish and maintain trust with others (113)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Those who live the values but achieve low results can
often be trained, coached, or moved to another role (114)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">With regard to results, the how matters every bit as
much as the what (118)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The hardest of all to deal with are those who have
high results but are poor in living the values. They achieve the end that
everybody wants, but they do it in a way that blatantly defies organizational
values (114)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">It’s so much easier to get results the next time
around if people trust you… if they know you’re going to give credit, to seek
mutual benefit, to not place blame (118) </span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">A results focus is a way of thinking. It’s a different
mentality than an activity focus (123) </span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">If you want to increase your results, expect to win —not
only for yourself, but also for your team. Not at all costs, but honorably
(125)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Most of us have the tendency to judge ourselves by our
intentions and others by their behavior, and to think that the problem is “out
there” (128)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The truth is that in every relationship —personal and
professional— what you do has far greater impact than anything you say (132)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When good words are followed by validating behavior,
they increase trust, sometimes dramatically. But when the behavior doesn’t
follow or doesn’t match the verbal message, words turn into withdrawals (132)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">By behaving in ways that build trust, you make
deposits. By behaving in ways that destroy trust, you make withdrawals. The
“balance” in the account reflects the amount of trust in the relationship at
any given time (135)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">One of the greatest benefits of the trust account
metaphor is that it gives you a language to talk about trust (135)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">By behaving in ways that build trust with one, you
build trust with many (138)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Shelley Lazarus: “The people who I have trouble
dealing with… are people who tend to not give full information. They
purposefully leave out certain parts of the story —they distort facts” (139)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">“Talk straight” is honesty in action. It’s based on
the principles of integrity, honesty, and straightforwardness (141)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The opposite of talk straight is to lie or to deceive.
Such behavior creates a huge tax on interactions —either immediately or at some
later time when the deception is discovered (142)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When people do have the courage to stop the cycle of
spin and talk straight amazing things happen. Communication is clear. Meetings
are few, brief, and to the point. Trust increases. Speed goes up. Cost goes
down (144)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">While straight talk is vital to establishing trust, in
most situations, it needs to be tempered by skill, tact, and good judgment
(144)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The personal discipline of talking straight helps
create a precision of language, an economy of words, and a lack of spin (146)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">You can judge a person’s character by the way he
treats people who can’t help him or hurt him (148)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">You can learn a lot about a person by the way he or
she treats the waiter in a restaurant (149)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">A good leader takes nothing for granted and recognizes
the contributions made by everyone on the team —even those people who appear to
do the most insignificant jobs (150)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">We must never forget that the “little” things are the
big things at home (153)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">James O’Toole: “What creates trust, in the end, is the
leader’s manifest respect for the followers” (154)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Try to do something each day to put a smile on
someone’s face —even if that someone is the janitor in the building where you
work (155)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Avoid the common tendency to put more energy into new
relationships and assume that people in existing relationships know you care
(155)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When something is transparent, light will flow through
it (158)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The opposite of create transparency is to hide, cover,
obscure, or make dark (158)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Transparent companies are constantly disclosing
relationships, interests, and conflicts ahead of time so that everything is
always out in the open and no one can question their agenda (159)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Many companies create transparency with their own
employees by going to what is known as Open Book Management —opening up their
financial statements for the entire company to see (160)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Tell the truth in a way people can verify. Declare
your intent. Be open and authentic (162)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Operate on the premise of “What you see is what you
get.” Don’t have hidden agendas. Don’t hide information (162)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The counterfeit of right wrongs is to cover up. It’s
trying to hide a mistake, as opposed to repairing it (165)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The reality is that everybody makes mistakes. The
issue isn’t whether you will make them, it’s what you will do about them (165)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When you build trust with one, you build trust with
many (168)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When wrongs happen, and you quickly acknowledge them
and apologize, in most cases you’re able to move on (169)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">What damages credibility and trust the most is when,
once something has gone wrong, people don’t acknowledge it or apologize (169)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">To show loyalty is a way to make huge deposits in the trust
account —not only with the person you show loyalty to, but also with everyone
who becomes aware that you do it (171)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">One important way to show loyalty is to give credit to
others, to acknowledge them for their part in bringing about results (172)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Speak about others as if they were present (174)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When you talk about others behind their backs, it
causes those who are present to think you’ll do the same to them when they’re
not there (174)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Stephen R. Covey: “To retain those who are present, be
loyal to those who are absent” (174)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Have the courage to go directly to the person with
whom you have a concern. Sometimes the person who needs to change is the last
to know (176)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Give credit to others. Speak about people as if they
were present (177)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Don’t bad-mouth others behind their backs. When you
must talk about others, check your intent. Don’t disclose others’ private
information (177)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Results give you instant credibility and instant trust
(178)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Delivering results is how you convert the cynics (180)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">It’s important in each situation to define the results
that will build trust, and then deliver those results—consistently, on time,
and within budget (181)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">To overpromise and underdeliver will make a withdrawal
every time (182)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Be on time and within budget. Don’t overpromise and
underdeliver. Don’t make excuses for not delivering (182)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">You need to be sure to thank those giving the feedback
and let them know how you plan to implement it (188)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">If you’re not willing to make mistakes, you’re not
going to improve (188)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Smart people and smart companies realize that making mistakes
is part of life. They see mistakes as feedback that will help them improve (188)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Soichiro Honda: “Success represents the one percent of
your work that results from the ninety-nine percent that is called failure”
(188)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">“If you want to increase your success rate, double
your failure rate” (189)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Encourage others to take appropriate risks and to
learn from failure (190)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Confront reality is about sharing the bad news as well
as the good, naming the “elephant in the room,” addressing the “sacred cows,”
and discussing the “undiscussables” (191)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Don’t be afraid to deliver bad news. Don’t feel like
you have to try to spin everything in a positive light (196)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Address the tough stuff directly. Acknowledge the
unsaid. Confront issues before they turn into major problems. Confront the
reality, not the person (197)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Blaine Lee: “Almost all conflict is a result of
violated expectations” (198) </span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">It’s hard to hold someone accountable if they’re not
clear on what the expectations are (206) </span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Disclose and reveal expectations. Renegotiate them if
needed and possible (…) Don’t assume that expectations are clear or shared
(205) </span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Clarifying expectations effectively is always a
two-way street. People have to have the opportunity to push back, to help come
to an expectation that is realistic and will work from both points of view (202)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The opposite of clarify expectations is to leave
expectations undefined —to assume they’re already known, or to fail to disclose
them so there is no shared vision of the desired outcomes (199)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Meaning is not in things; it’s not even necessarily in
words. Meaning is in people. So even if you and I agree on something, we need
to make sure we understand the words we’re using in the same way (200)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Clarity is power. One way of checking to see if your
communication has been clear is to “check for clarity” by asking a few simple
questions (204)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">As the Russian proverb says, “Success has many fathers
while failure is an orphan.” (209)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">To listen first means not only to really listen, but
to do it first (before you try to diagnose, influence, or prescribe) (214)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When you listen, you get insight and understanding you
wouldn’t have had (…) Also, you show respect. You give people psychological air
(216)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">To offer advice too early will usually only stir up
more emotion —or cause someone to simply ignore what you say (219)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Find out what the most important behaviors are to the
people you’re working with. Don’t assume you know what matters most to others (220)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Keeping commitments is the quickest way to build trust
in any relationship —be it with an employee, a boss, a team member, a customer,
a supplier, a spouse, a child, or the public in general (222)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">To break commitments or violate promises is, without
question, the quickest way to destroy trust (222)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When you make a commitment, you build
hope; when you keep it, you build trust (222)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">There are implicit as well as explicit commitments,
and the violation of either creates huge withdrawals of trust (225)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">But I affirm that commitments to people at home are
every bit as important —or even more important— than commitments to people at
work (226)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Realize that when you say you will do something; the
members of your family see that as a commitment (227)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">It becomes a vicious downward cycle: People tend to
not trust people who don’t trust them (232)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">By extending trust, you leverage your leadership. You
create a high-trust culture that brings out the best in people, creates
high-level synergy, and maximizes the ability of any organization to accomplish
what it sets out to do (235)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Demonstrate a propensity to trust. Extend trust
abundantly to those who have earned your trust. Extend trust conditionally to
those who are earning your trust (237)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Peter Drucker: “Organizations are no longer built on
force, but on trust” (244)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">In a high-trust culture, however, one to two levels of
management would likely have sufficed (258)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Rather than focusing on continuous improvement and
getting better, bureaucracy merely adds complexity and inefficiency (258)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The costs of bureaucracy in all types of organizations
-including government, health care, education, nonprofits, and business— are
extraordinary (259)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">In low-trust organizations, bureaucracy is everywhere
(259)</span></span></li>
<li><span lang="EN-US" style="line-height: 115%;"><span style="font-family: inherit;">Bureaucracy includes complex and cumbersome rules,
regulations, policies, procedures, and processes. It’s reflected in excessive
paperwork, red tape, controls, multiple approval layers, and government
regulations (258)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Disengagement is what happens when people continue to
work at a company, but have effectively quit (commonly referred to as “quit and
stay”) (260)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Employee turnover represents a huge cost for
organizations, and in low-trust cultures, turnover is often significantly
higher than the industry or market average and several times higher than in
high-trust cultures (260)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When employees aren’t trusted, they tend to pass that
lack of trust on to their customers, and customers ultimately leave (260)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Employees tend to treat customers the way they’re
treated by management (261)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">With high-trust relationships, not only does customer
retention significantly increase; so does word-of-mouth marketing —as well as
the quantity and quality of referrals (263)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Referral business is a great illustration of the speed
of trust in action (263)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Innovation and creativity demand a number of important
conditions to flourish, including the open sharing of ideas, an absence of
caring about who gets the credit, a willingness to take risks, the safety to
make mistakes, and the ability to collaborate. And all of these conditions are
the fruits of high trust (263)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Failure and invention are inseparable twins (264)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Without trust, differences often create suspicion,
divisiveness, or even destruction. But with trust, differences become a primary
source of creativity, synergy and innovation (265)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Bottom line, when people trust each other, differences
are strengths; when they don’t, differences are divisive (265)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">High-trust company environments foster the
collaboration and teamwork required for success in the new global economy (265)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">High-trust companies elicit far greater loyalty from
their primary stakeholders —coworkers, customers, suppliers, distributors, and
investors— than low-trust companies (267)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The ability to establish, grow, extend, and restore trust
truly is the key leadership competency of the new global economy (267)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Market trust is all about brand or reputation (272)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Even a child’s reputation is important. If you’re a
parent, you probably find it a lot easier (as I do) to extend privileges to a
child who has earned the reputation of being responsible than to one who has
not (275)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Every kind of peaceful cooperation among men is
primarily based on mutual trust and only secondarily on institutions such as
courts of justice and police (284)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Trust is an integral part of the fabric of our
society. We depend on it (284)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Doing good is no longer seen as something in addition
to business; it is a part of business itself (288)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">As trust has begun to disappear, we’re finally
recognizing how vital it is to our survival (290)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When Orin Smith was president and CEO of Starbucks, he
said, “Only a small proportion of customers buy a company’s products because it
is socially responsible. But if they think for a moment that you aren’t
responsible, a much larger percentage will have a negative response.” (292)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The ability to inspire trust is a prime differentiator
between a manager and a leader (300)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">A significant dimension of combining high analysis
with high propensity to trust is the synergy that elevates instinct and
intuition to the realm of good judgment (304)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">By treating people as if they can’t be trusted, they
help to create the collusive, downward cycle of distrust (306)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Frank Crane: “You may be deceived if you trust too
much, but you will live in torment if you don’t trust enough” (307)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Some leaders have detail-oriented styles that —while
they’re not really micromanagement— may nevertheless be seen as not trusting
(313)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Generally speaking, a loss of trust created by a
violation of character (integrity or intent) is far more difficult to restore
than a loss of trust created by a violation of competence (capabilities or results)
(317)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Don’t try to hide weaknesses or faults; face them and
deal with them directly. Be exactly what you are today—and work on being a
little better tomorrow (325)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Mahatma Gandhi: “The weak can never forgive.
Forgiveness is the attribute of the strong” (327)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">When we don’t forgive, we violate this crucial
behavior. Not only do we deprive ourselves of clear judgment, emotional
freedom, and possible high-trust dividends, we may also get in the way of
someone else’s self-forgiveness and personal change (327)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Leaders who extend trust to us become our mentors,
models, and heroes (332)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Trust brings out the best in people and literally
changes the dynamics of interaction (333)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">As my father has said, “Compelling trust is the
highest form of human motivation” (333)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Trust is the engine of the sharing economy (338)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Technology creates a platform where relevance and
quality are decided and moderated by a system of transparent ratings and
reviews—from average, everyday people. No trust, no deal (338)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Doing right builds trust, and trust determines
economic performance (338)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">We certainly have the technology tools for
collaboration; the question is whether or not we have the trust. In reality,
trust is the ultimate collaboration tool (333)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">On high-trust teams, factors such as physical distance
and other obstacles to real collaboration become almost irrelevant (339)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">Change is the new normal in a disruptive world (339)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The younger generations don’t want to be managed; they
want to be led. They want to be inspired (340)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">“Culture” has reemerged as an imperative for
organizational success (341)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The old style of leadership, which we might refer to
as “command and control,” is rooted deeply in the Industrial Age (342)</span></span></li>
<li><span lang="EN-US"><span style="font-family: inherit;">The style of leadership that succeeds in today’s world
is one of “trust and inspire” —trust the people you work with and inspire them
to make a difference (342)</span></span></li>
</ol>
<div class="MsoPlainText">
<span style="font-family: inherit;"><i>The Speed Of Trust: The One Thing That Changes Everything</i></span></div>
<div class="MsoPlainText">
<span style="font-family: inherit;">Stephen M.R. Covey, Rebecca R. Merrill</span></div>
<div class="MsoPlainText">
<span style="font-family: inherit;">Free Press</span></div>
<div class="MsoPlainText">
<span style="font-family: inherit;">2008</span></div>
<div class="MsoPlainText">
<span style="font-family: inherit;"><span lang="EN-US"></span></span></div>
<div class="MsoPlainText">
<span style="font-family: inherit;">354 pp.</span></div>
<br />
<div class="MsoPlainText">
<span lang="EN-US"><span style="font-family: inherit;"><br /></span></span></div>
<br />BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com1tag:blogger.com,1999:blog-4944028676117529728.post-33252157951366252382019-05-27T10:42:00.001+02:002019-05-28T07:49:28.715+02:0035 tweet sul mistero del tempo (da Carlo Rovelli, "L'ordine nel tempo")<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZ_KXBs5zIQk2rtJRzfhVYh6htlqbeHJtnXlG988k4uJpTdCfhCQz7R-gmUEoSGGCITu3n3Yi2x3avXa9PBYwI1BdJj8eyIQi8WIjCDZoeYdzbGrtjQe1Sojwb2MLD77p5t8SDrJ88CkY/s1600/collagenel+tempo.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="720" data-original-width="1200" height="192" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZ_KXBs5zIQk2rtJRzfhVYh6htlqbeHJtnXlG988k4uJpTdCfhCQz7R-gmUEoSGGCITu3n3Yi2x3avXa9PBYwI1BdJj8eyIQi8WIjCDZoeYdzbGrtjQe1Sojwb2MLD77p5t8SDrJ88CkY/s320/collagenel+tempo.jpg" width="320" /></a></div>
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<ol>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">La natura
del tempo resta il mistero forse più grande.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Il tempo
passa più lento in alcuni luoghi, più rapido in altri (...) La montagna è un
po' più lontana dalla Terra. Per questo l'amico in pianura invecchia meno. </span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Il tempo non
è una linea con due direzioni eguali: è una freccia, con estremità diverse.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Rilke:
"L'eterna corrente trascina sempre con sé tutte le epoche attraverso
entrambi i regni e in entrambi le sovrasta".</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">La capacità di
comprendere prima di vedere è il cuore del pensiero scientifico.</span><a name='more'></a></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Forse una
radice profonda della scienza è la poesia: sapere vedere al di là del visibile.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;"><i>Adesso </i>non significa nulla. Se mia sorella è su Proxima b, però, la luce ci mette
quattro anni a viaggiare da là a qui. Quindi se guardo mia sorella con un
telescopio, o se ricevo una comunicazione radio da lei, so cosa faceva quattro
anni fa, non cosa fa ora.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">La nozione
di <i>presente </i>si riferisce alle cose vicine, non a quelle lontane.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Il nostro <i>presente</i> non si estende a tutto l'universo. È come una bolla vicino
a noi.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">L'idea che
esista un <i>adesso </i>ben definito ovunque nell'universo è quindi un'illusione,
un'estrapolazione illegittima della nostra esperienza.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">La struttura
temporale dell'universo è come le parentele: definisce un ordine fra gli eventi
dell'universo che è <i>parziale</i> e non <i>completo</i>.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">È solo verso
il XIII secolo che in Europa la vita della gente comincia a essere regolata da
orologi meccanici.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Il
compromesso è raggiunto nel 1883, con l'idea di dividere il mondo in fusi <i>orari </i>e standardizzare l'ora solo all'interno di ciascun fuso.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Aristotele:
Il tempo è solo misura del cambiamento. Newton: C'è un tempo che scorre anche
quando nulla cambia.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">La
differenza fra Aristotele e Newton e flagrante. Per Newton, fra due cose può
esserci anche <i>spazio vuoto</i>. Per Aristotele, <i>spazio vuoto</i> è un'assurdità,
perché lo spazio è solo l'ordine delle cose.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Con un colpo
d'ala immenso, Einstein comprende che Aristotele e Newton hanno ragione
entrambi. Newton ha ragione nell'intuire che esiste qualcos'altro oltre alle
semplici cose che vediamo muoversi e cambiare (...) Aristotele ha ragione a
dire che <i>quando</i> e <i>dove </i>sono sempre solo il localizzarsi rispetto a
qualcosa.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Il tempo non
è unico: c'è una durata diversa per ogni traiettoria; passa a ritmi diversi
secondo il luogo e secondo la velocità.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Gli eventi
del mondo non si mettono in fila come gli inglesi. Si accalcano caotici come
gli italiani.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Il mondo non
è un insieme di cose, è un insieme di eventi (...) La differenza fra cose e
eventi è che le cose permangono nel tempo. Gli eventi hanno durata limitata.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">A ben
guardare, anche le <i>cose</i> che più sembrano <i>cose</i> non sono in fondo che lunghi
eventi.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Non abbiamo
una grammatica adatta per dire che un evento <i>è stato</i> rispetto a me, ma <i>è </i>rispetto a te.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Ci vediamo
domani quando l'orologio segnerà le 4:35.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Il dolore
dell'assenza, in fondo, è buono e bello, perché si nutre di quello che dà senso
alla vita.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Pensieri e
emozioni che ci legano gli uni agli altri non hanno difficoltà ad attraversare
mari e decenni, talvolta perfino secoli.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Siamo parte
di una rete che va molto al di là dei pochi giorni della nostra vita, dei pochi
metri quadrati dove muoviamo i nostri passi.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Siamo
ignoranti dei dettagli microscopici del mondo. Il tempo della fisica, in ultima
analisi, è l'espressione della nostra ignoranza del mondo. Il tempo è
l'ignoranza.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">La velocità
è una proprietà di un corpo rispetto a un altro corpo. Una quantità relativa.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Esistono tracce
del passato e non tracce del futuro solo perché l'entropia era bassa nel
passato (...) L'unica sorgente della differenza fra passato e futuro è la bassa
entropia passata, quindi non ci possono essere altre ragioni.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Noi siamo
per noi stessi in larga misura quello che vediamo e abbiamo visto di noi
specchiato nei nostri amici, amori e nemici.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Il nostro
presente pullula di tracce del nostro passato. Noi siamo storie per noi stessi.
Racconti.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Il cervello
è un meccanismo che raccoglie memoria del passato per usarla continuamente per
predire il futuro.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Agostino:
"Quando misuro il tempo, sto misurando qualcosa nel presente della mia
mente. O il tempo è questo, o non so cosa sia".</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">La
consapevolezza del passare del tempo, è interna. È parte della mente. Sono le tracce
del passato nel cervello.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Il tempo è
allora la forma con cui noi esseri il cui cervello è fatto essenzialmente di
memoria e previsione interagiamo con il mondo, è la sorgente della nostra
identità.</span></li>
<li><span style="font-family: "times" , "times new roman" , serif; font-size: medium;">Quando non
riusciamo a formulare un problema con precisione, spesso non è perché il
problema sia profondo: è perché è un falso problema.</span></li>
</ol>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEha7dfb5vnfaPSIjwFrBfRwLLJ1DHG4pYKNE_c1jZWjNakWyM-01v_yBGdXj9S9HnmUK5Qc1YN6fJ9jhVDesMmZSGPYdVTk2jKGCX-q0eMdK-Td8P1Rpsmlsg1rU5fEQLwjG_HsreCB3bU/s1600/collageOrdine.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="660" data-original-width="1200" height="110" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEha7dfb5vnfaPSIjwFrBfRwLLJ1DHG4pYKNE_c1jZWjNakWyM-01v_yBGdXj9S9HnmUK5Qc1YN6fJ9jhVDesMmZSGPYdVTk2jKGCX-q0eMdK-Td8P1Rpsmlsg1rU5fEQLwjG_HsreCB3bU/s200/collageOrdine.jpg" width="200" /></a></div>
<div class="MsoNormal">
Carlo Rovelli</div>
<div class="MsoNormal">
<i>L'ordine nel tempo</i></div>
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Adelphi</div>
<div class="MsoNormal">
Milano 2017</div>
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207 pp.</div>
<br />BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-39955539001833661612019-04-09T13:59:00.003+02:002019-04-10T11:01:27.014+02:0030 consejos del Papa Francisco a los jóvenes en "Christus Vivit" <br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTLEnJiiUpph20fHVmUgECBawt5-FSSgEvmrX0k3NlkMf-M5HfwpheTiep4XvQgD5EZlLuBFU9ZGJLDaoRB3RfH5M5gIkxL28rgXac_LDI-MKUjD3S7Espb5QtsNaUHgt9bhAXyiPDDQc/s1600/collageVIVIT.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="612" data-original-width="1200" height="163" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjTLEnJiiUpph20fHVmUgECBawt5-FSSgEvmrX0k3NlkMf-M5HfwpheTiep4XvQgD5EZlLuBFU9ZGJLDaoRB3RfH5M5gIkxL28rgXac_LDI-MKUjD3S7Espb5QtsNaUHgt9bhAXyiPDDQc/s320/collageVIVIT.jpg" width="320" /></a></div>
<ol>
<li>Es muy
importante contemplar al Jesús joven que nos muestran los evangelios, porque Él
fue verdaderamente uno de ustedes, y en Él se pueden reconocer muchas notas de
los corazones jóvenes.</li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Invoca
al Espíritu Santo y camina con confianza hacia la gran meta: la santidad. Así
no serás una fotocopia. Serás plenamente tú mismo.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD; mso-bidi-font-style: italic;">Ante todo quiero decirle a cada uno la primera
verdad: “Dios te ama”. Si ya lo escuchaste no importa, te lo quiero recordar:
Dios te ama.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Cuando
te acerques a confesar tus pecados, cree firmemente en su misericordia que te
libera de la culpa. Contempla su sangre derramada con tanto cariño y déjate
purificar por ella. Así podrás renacer, una y otra vez.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Cristo,
por amor, se entregó hasta el final para salvarte. Sus brazos abiertos en la
Cruz son el signo más precioso de un amigo capaz de llegar hasta el extremo.<a name='more'></a></span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Los
sueños más bellos se conquistan con esperanza, paciencia y empeño, renunciando
a las prisas. Al mismo tiempo, no hay que detenerse por inseguridad, no hay que
tener miedo de apostar y de cometer errores.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Los
amigos fieles, que están a nuestro lado en los momentos duros, son un reflejo
del cariño del Señor, de su consuelo y de su presencia amable.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Así
como te preocupa no perder la conexión a Internet, cuida que esté activa tu conexión
con el Señor, y eso significa no cortar el diálogo, escucharlo, contarle tus
cosas, y cuando no sepas con claridad qué tendrías que hacer, preguntarle:
«Jesús, ¿qué harías tú en mi lugar?». </span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Tienes
que descubrir quién eres y desarrollar tu forma propia de ser santo, más allá
de lo que digan y opinen los demás.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Ojalá
vivas cada vez más ese “éxtasis” que es salir de ti mismo para buscar el bien de
los demás.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Sean
luchadores por el bien común, sean servidores de los pobres, sean protagonistas
de la revolución de la caridad y del servicio, capaces de resistir las
patologías del individualismo consumista y superficial.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Jóvenes,
no dejen que el mundo los arrastre a compartir sólo las cosas superficiales.
Ustedes sean capaces de ir contracorriente y sepan compartir a Jesús,
comuniquen la fe que Él les regaló.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">La vida
de ustedes no es un “mientras tanto”. Ustedes son el ahora de Dios, que los
quiere fecundos.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">No
importa de qué color sean, si son “conservadoras o progresistas”, si son “de
derecha o de izquierda”. Lo importante es que recojamos todo lo que haya dado
buenos resultados y sea eficaz para comunicar la alegría del Evangelio.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Los
jóvenes son capaces de guiar a otros jóvenes y de vivir un verdadero apostolado
entre sus amigos. </span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Un
joven que va a una peregrinación a pedirle ayuda a la Virgen, e invita a un
amigo o compañero para que lo acompañe, con ese simple gesto está realizando
una valiosa acción misionera. </span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Ya que
los jóvenes se mueven tan bien en las redes sociales, hay que convocarlos para
que las llenen de Dios, de fraternidad, de compromiso.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Tu
vocación te orienta a sacar afuera lo mejor de ti para la gloria de Dios y para
el bien de los demás.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">No
dejen que los engañen esos que les proponen una vida de desenfreno
individualista que finalmente lleva al aislamiento y a la peor soledad.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Creer
que nada puede ser definitivo es un engaño y una mentira.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Es necesario
prepararse para el matrimonio, y esto requiere educarse a sí mismo, desarrollar
las mejores virtudes, sobre todo el amor, la paciencia, la capacidad de diálogo
y de servicio. </span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">[Prepararse
para el matrimonio] también implica educar la propia sexualidad, para que sea
cada vez menos un instrumento para usar a los demás y cada vez más una
capacidad de entregarse plenamente a una persona, de manera exclusiva y
generosa.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD; mso-bidi-font-style: italic;">Cuando vean un sacerdote en riesgo, porque ha
perdido el gozo de su ministerio, porque busca compensaciones afectivas o está
equivocando el rumbo, atrévanse a recordarle su compromiso con Dios y con su
pueblo, anúncienle ustedes el Evangelio y aliéntenlo a mantenerse en la buena
senda.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Una
expresión del discernimiento es el empeño por reconocer la propia vocación. Es
una tarea que requiere espacios de soledad y silencio, porque se trata de una
decisión muy personal que otros no pueden tomar por uno.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Eres
para Dios, sin duda. Pero Él quiso que seas también para los demás, y puso en
ti muchas cualidades, inclinaciones, dones y carismas que no son para ti, sino
para otros.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Los
regalos de Dios son interactivos y para gozarlos hay que poner mucho en juego,
hay que arriesgar.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Cuando
el Señor suscita una vocación no sólo piensa en lo que eres sino en todo lo que
junto a Él y a los demás podrás llegar a ser.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Antes
de toda ley y de todo deber, lo que Jesús nos propone para elegir es un
seguimiento como el de los amigos que se siguen y se buscan y se encuentran por
pura amistad.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">La
Iglesia necesita su entusiasmo, sus intuiciones, su fe. ¡Nos hacen falta! Y
cuando lleguen donde nosotros todavía no hemos llegado, tengan paciencia para
esperarnos.</span></li>
<li><span lang="ES-TRAD" style="mso-ansi-language: ES-TRAD;">Él está
en ti, Él está contigo y nunca se va. Por más que te alejes, allí está el
Resucitado, llamándote y esperándote para volver a empezar</span></li>
</ol>
<div>
<b>Y otros 40 subrayados de <i>Christus Vivit</i></b></div>
<div>
<div class="MsoNormal">
</div>
<ol>
<li><span lang="ES-TRAD">Todo lo
que Él toca se vuelve joven, se hace nuevo, se llena de vida.</span></li>
<li><span lang="ES-TRAD">[La Iglesia] es joven cuando es ella misma, cuando
recibe la fuerza siempre nueva de la Palabra de Dios, de la Eucaristía, de la
presencia de Cristo y de la fuerza de su Espíritu cada día. Es joven cuando es
capaz de volver una y otra vez a su fuente.</span></li>
<li><span lang="ES-TRAD">Tenemos
que atrevernos a ser distintos, a mostrar otros sueños que este mundo no
ofrece, a testimoniar la belleza de la generosidad, del servicio, de la pureza,
de la fortaleza, del perdón, de la fidelidad a la propia vocación, de la
oración, de la lucha por la justicia y el bien común, del amor a los pobres, de
la amistad social. </span></li>
<li><span lang="ES-TRAD">Los
jóvenes santos nos animan a volver a nuestro amor primero. </span></li>
<li><span lang="ES-TRAD">Pido especialmente a los jóvenes que no caigan en
las redes de quienes quieren enfrentarlos a otros jóvenes que llegan a sus
países, haciéndolos ver como seres peligrosos y como si no tuvieran la misma
inalienable dignidad de todo ser humano. </span></li>
<li><span lang="ES-TRAD">Para que la juventud cumpla la finalidad que tiene
en el recorrido de tu vida, debe ser un tiempo de entrega generosa, de ofrenda
sincera, de sacrificios que duelen pero que nos vuelven fecundos.</span></li>
<li><span lang="ES-TRAD">Es tal
el bombardeo que nos seduce que, si estamos demasiado solos, fácilmente perdemos
el sentido de la realidad, la claridad interior, y sucumbimos. </span></li>
<li><span lang="ES-TRAD">Es el
amor del Señor, un amor de todos los días, discreto y respetuoso, amor de
libertad y para la libertad, amor que cura y que levanta</span></li>
<li><span lang="ES-TRAD">Para Él
realmente eres valioso, no eres insignificante, le importas, porque eres obra
de sus manos.</span></li>
<li><span lang="ES-TRAD">No
quiere llevar la cuenta de tus errores y, en todo caso, te ayudará a aprender
algo también de tus caídas. Porque te ama. Intenta quedarte un momento en
silencio dejándote amar por Él.</span></li>
<li><span lang="ES-TRAD">La
verdadera caída, la que es capaz de arruinarnos la vida es la de permanecer en
el piso y no dejarse ayudar.</span></li>
<li><span lang="ES-TRAD">Jóvenes
amados por el Señor, ¡cuánto valen ustedes si han sido redimidos por la sangre
preciosa de Cristo! </span></li>
<li><span lang="ES-TRAD">Por
favor, no se dejen comprar, no se dejen seducir, no se dejen esclavizar por las
colonizaciones ideológicas que nos meten ideas en la cabeza y al final nos
volvemos esclavos, dependientes, fracasados en la vida. </span></li>
<li><span lang="ES-TRAD">Jesús
es el eterno viviente. Aferrados a Él viviremos y atravesaremos todas las
formas de muerte y de violencia que acechan en el camino.</span></li>
<li><span lang="ES-TRAD">Apreciar
la juventud implica ver este tiempo de la vida como un momento valioso y no
como una etapa de paso.</span></li>
<li><span lang="ES-TRAD">Los
jóvenes están llamados a proyectarse hacia adelante sin cortar con sus raíces,
a construir autonomía, pero no en solitario.</span></li>
<li><span lang="ES-TRAD">¿Cómo
podrá ser agradecido con Dios alguien que no es capaz de disfrutar de sus
pequeños regalos de cada día, alguien que no sabe detenerse ante las cosas
simples y agradables que encuentra a cada paso?</span></li>
<li><span lang="ES-TRAD">Tener
amigos nos enseña a abrirnos, a comprender, a cuidar a otros, a salir de
nuestra comodidad y del aislamiento, a compartir la vida. Por eso «un amigo
fiel no tiene precio» (Si 6,15)</span></li>
<li><span lang="ES-TRAD">Es tan
importante la amistad que Jesús mismo se presenta como amigo: «Ya no los llamo
siervos, los llamo amigos» (Jn 15,15)</span></li>
<li><span lang="ES-TRAD">La
oración nos permite contarle todo lo que nos pasa y quedarnos confiados en sus
brazos.</span></li>
<li><span lang="ES-TRAD">Una
juventud bien vivida permanece como experiencia interior, y en la vida adulta
es asumida, es profundizada y sigue dando frutos.</span></li>
<li><span lang="ES-TRAD">Un
proverbio africano dice: «Si quieres andar rápido, camina solo. Si quieres
llegar lejos, camina con los otros»</span></li>
<li><span lang="ES-TRAD">A veces
toda la energía, los sueños y el entusiasmo de la juventud se debilitan por la
tentación de encerrarnos en nosotros mismos, en nuestros problemas,
sentimientos heridos, lamentos y comodidades. No dejes que eso te ocurra, porque
te volverás viejo por dentro. </span></li>
<li><span lang="ES-TRAD">La
vocación laical es ante todo la caridad en la familia, la caridad social y la
caridad política: es un compromiso concreto desde la fe para la construcción de
una sociedad nueva. </span></li>
<li><span lang="ES-TRAD">La
vocación laical es vivir en medio del mundo y de la sociedad para evangelizar
sus diversas instancias, para hacer crecer la paz, la convivencia, la justicia,
los derechos humanos, la misericordia, y así extender el Reino de Dios en el
mundo.</span></li>
<li><span lang="ES-TRAD">El
compromiso social y el contacto directo con los pobres siguen siendo una
ocasión fundamental para descubrir o profundizar la fe y discernir la propia
vocación.</span></li>
<li><span lang="ES-TRAD">Ojalá
puedan sentir en el corazón el mismo impulso irresistible que movía a san Pablo
cuando decía: «¡Ay de mí si no anuncio el Evangelio!» (1 Co 9,16).</span></li>
<li><span lang="ES-TRAD">[Jesús]
nos invita a ir sin miedo con el anuncio misionero, allí donde nos encontremos
y con quien estemos, en el barrio, en el estudio, en el deporte, en las salidas
con los amigos, en el voluntariado o en el trabajo, siempre es bueno y oportuno
compartir la alegría del Evangelio. Así es como el Señor se va acercando a
todos.</span></li>
<li><span lang="ES-TRAD">Aunque
haya pasado la primavera del noviazgo, hay hermosura en la fidelidad de las
parejas que se aman en el otoño de la vida, en esos viejitos que caminan de la
mano.</span></li>
<li><span lang="ES-TRAD">Al
mundo nunca le sirvió ni le servirá la ruptura entre generaciones. Son los
cantos de sirena de un futuro sin raíces, sin arraigo.</span></li>
<li><span lang="ES-TRAD">Hemos
de asumir con realismo y amor nuestra cultura y llenarla de Evangelio. Somos
enviados hoy para anunciar la Buena Noticia de Jesús a los tiempos nuevos.</span></li>
<li><span lang="ES-TRAD">El
primer anuncio puede despertar una honda experiencia de fe en medio de un
“retiro de impacto”, en una conversación en un bar, en un recreo de la
facultad, o por cualquiera de los insondables caminos de Dios. Pero lo más
importante es que cada joven se atreva a sembrar el primer anuncio en esa
tierra fértil que es el corazón de otro joven.</span></li>
<li><span lang="ES-TRAD">Necesitamos
ofrecerles a los jóvenes lugares propios que ellos puedan acondicionar a su
gusto, y donde puedan entrar y salir con libertad, lugares que los acojan y
donde puedan acercarse espontáneamente y con confianza al encuentro de otros
jóvenes tanto en los momentos de sufrimiento o de aburrimiento, como cuando
deseen celebrar sus alegrías. </span></li>
<li><span lang="ES-TRAD">El
estudio sirve para hacerse preguntas, para no ser anestesiado por la banalidad,
para buscar sentido en la vida. </span></li>
<li><span lang="ES-TRAD">La
pastoral juvenil propone un proyecto de vida desde Cristo: la construcción de
una casa, de un hogar edificado sobre roca (cf. Mt 7,24-25).</span></li>
<li><span lang="ES-TRAD">Lo
fundamental es discernir y descubrir que lo que quiere Jesús de cada joven es ante
todo su amistad. Ese es el discernimiento fundamental.</span></li>
<li><span lang="ES-TRAD">El amor
entre un hombre y una mujer, cuando es apasionado, te lleva a dar la vida para
siempre. Siempre. Y a darla con cuerpo y alma. </span></li>
<li><span lang="ES-TRAD">El
trabajo es expresión de la dignidad humana, es camino de maduración y de
inserción social, es un estímulo constante para crecer en responsabilidad y en
creatividad, es una protección frente a la tendencia al individualismo y a la
comodidad, y es también dar gloria a Dios con el desarrollo de las propias
capacidades.</span></li>
<li><span lang="ES-TRAD">Y si
algunos sacerdotes no dan un buen testimonio, no por eso el Señor dejará de
llamar. Al contrario, Él redobla la apuesta porque no deja de cuidar a su
Iglesia amada.</span></li>
<li><span lang="ES-TRAD">Jesús
camina entre nosotros como lo hacía en Galilea. Él pasa por nuestras calles, se
detiene y nos mira a los ojos, sin prisa.</span></li>
</ol>
</div>
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh61Zh13U0V4KC6s92NtlfPWIfY00FIhlDRykeNoHq0Diew59WbfjXt7h9hUBrVFxpgMxnxMfCFcCouRQVZrc0l6hq-GslBLvwEn833NN2cPBRLnLNAfMkpeC3_H98nYDipa9MHUc23Zkw/s1600/41ZDJ7LQpHL._SR330500_.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" data-original-height="500" data-original-width="330" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh61Zh13U0V4KC6s92NtlfPWIfY00FIhlDRykeNoHq0Diew59WbfjXt7h9hUBrVFxpgMxnxMfCFcCouRQVZrc0l6hq-GslBLvwEn833NN2cPBRLnLNAfMkpeC3_H98nYDipa9MHUc23Zkw/s200/41ZDJ7LQpHL._SR330500_.jpg" width="131" /></a></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 17.85pt; margin-right: 0cm; margin-top: 0cm;">
<span lang="ES-TRAD">Francisco</span></div>
<div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 18.0pt; margin-right: 0cm; margin-top: 0cm;">
<span lang="ES-TRAD"><i>Exhortación apostólica post-sinodal Christus Vivit<o:p></o:p></i></span></div>
<div class="MsoNormal" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 18.0pt; margin-right: 0cm; margin-top: 0cm;">
<span lang="ES-TRAD">Loreto 25 de marzo 2019</span></div>
</div>
BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com2tag:blogger.com,1999:blog-4944028676117529728.post-81702037885933128852019-03-20T11:07:00.000+01:002019-03-20T11:10:57.207+01:0020 tweets on the acts of listening and thinking (by Jordan Peterson)<br />
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitSOac0IxXWlBFMYoNL6_Q5sPk7VT7nxRMtbJLeYokczl09rPTRhYFDoqHb49TZ25MdQ4dDQ2n_ymJV30VHFAKm3NjKUvkU9g8m_QtfK_4yBiT7PdyINXjlnxx_PDI9cBZzVRoIB3D06w/s1600/collageascolt.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="588" data-original-width="1200" height="156" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEitSOac0IxXWlBFMYoNL6_Q5sPk7VT7nxRMtbJLeYokczl09rPTRhYFDoqHb49TZ25MdQ4dDQ2n_ymJV30VHFAKm3NjKUvkU9g8m_QtfK_4yBiT7PdyINXjlnxx_PDI9cBZzVRoIB3D06w/s320/collageascolt.jpg" width="320" /></a></div>
<div class="separator" style="clear: both; text-align: center;">
<span style="text-align: left;">A
selection of tweets from the book </span><i style="text-align: left;"><a href="https://www.amazon.it/12-Rules-Life-Antidote-Chaos/dp/0345816021/ref=asc_df_0345816021/?tag=googshopit-21&linkCode=df0&hvadid=219180774147&hvpos=1o1&hvnetw=g&hvrand=15000942362955714015&hvpone=&hvptwo=&hvqmt=&hvdev=c&hvdvcmdl=&hvlocint=&hvlocphy=1008736&hvtargid=pla-324712086363&psc=1" target="_blank">12 Rules for Life: An Antidote toChaos</a></i><span style="text-align: left;">, by Jordan B. Peterson (Allen Lane, 448 pages, 2018).</span></div>
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<ol>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">Assume that the person you are listening to
might know something you don’t.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">When you’re involved in a genuine conversation,
you’re listening, and talking—but mostly listening. Listening is paying
attention.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">It’s amazing what people will tell you if you
listen. Sometimes if you listen to people, they will even tell you what’s wrong
with them. Sometimes they will even tell you how they plan to fix it.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">True thinking is rare—just like true listening.
Thinking is listening to yourself. It’s difficult. To think, you have to be at
least two people at the same time.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">True thinking is complex and demanding. It
requires you to be an articulate speaker and careful, judicious listener, at
the same time.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">A listening person tests your talking (and your
thinking) without having to say anything. A listening person is a
representative of common humanity.<a name='more'></a></span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">I’m communicating, as Freud so rightly
stressed, even when silent.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">The great majority of us cannot listen; we find
ourselves compelled to evaluate, because listening is too dangerous. The first
requirement is courage, and we do not always have it.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">I routinely summarize what people have said to
me and ask them if I have understood properly. Sometimes they accept my
summary. Sometimes I am offered a small correction.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">There are several primary advantages to this
process of summary. The first advantage is that I genuinely come to understand
what the person is saying.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">When someone opposes you, it is very tempting
to oversimplify, parody, or distort his or her position. This is a
counterproductive game, designed both to harm the dissenter and to unjustly
raise your personal status.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">By contrast, if you are called upon to
summarize someone’s position, so that the speaking person agrees with that
summary, you may have to state the argument even more clearly and succinctly
than the speaker has even yet managed.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">If you first give the devil his due, looking at
his arguments from his perspective, you can (1) find the value in them, and
learn something in the process, or (2) hone your positions against them (if you
still believe they are wrong) and strengthen your arguments further against
challenge.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">If you listen without premature judgment,
people will generally tell you everything they are thinking—and with very
little deceit.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">The input of the community is required for the
integrity of the individual psyche. To put it another way: It takes a village
to organize a mind.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">Too-early problem-solving may also merely
indicate a desire to escape from the effort of the problem-formulating
conversation.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">A conversation of mutual exploration has a
topic, generally complex, of genuine interest to the participants. Everyone
participating is trying to solve a problem, instead of insisting on the a
priori validity of their own positions.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">The conversation of mutual exploration requires
people who have decided that the unknown makes a better friend than the known.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">Listen, to yourself and to those with whom you
are speaking. Your wisdom then consists not of the knowledge you already have,
but the continual search for knowledge, which is the highest form of wisdom.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">With careful thought and language, the
singular, stellar destiny that justifies existence can be extracted from the
multitude of murky and unpleasant futures that are far more likely to manifest
themselves of their own accord.</span></li>
<li><span lang="EN-US" style="mso-ansi-language: EN-US;">Every word we speak is a gift from our
ancestors. Every thought we think was thought previously by someone smarter.</span></li>
</ol>
<br />
<br />BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-74886048618347129262019-03-06T16:01:00.000+01:002019-03-06T16:03:09.464+01:0012 tweet di "Gesù. Primo incontro" (José Miguel Ibañez Langlois)<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjYTLAlHthnIUjk4c2QYTtsZbL22IjXAwm0YZy_a7WadDJImUtZBuXLXilB8_SwCeS48yOhkcxYtzMwAQoT0-6dzCcUixQp_KtxTuOnOSZEnb1TRt6gu9fV1bkhC1nhRnowf7jqiAI0HPc/s1600/collageJMIL.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="612" data-original-width="1200" height="162" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjYTLAlHthnIUjk4c2QYTtsZbL22IjXAwm0YZy_a7WadDJImUtZBuXLXilB8_SwCeS48yOhkcxYtzMwAQoT0-6dzCcUixQp_KtxTuOnOSZEnb1TRt6gu9fV1bkhC1nhRnowf7jqiAI0HPc/s320/collageJMIL.jpg" width="320" /></a></div>
<blockquote class="tr_bq" style="margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 18.0pt; margin-right: 0cm; margin-top: 0cm;">
<ol>
<li>L'unica cosa che anche il peccatore
più miserabile non deve fare mai è disperare del perdono di Dio (47)</li>
<li>Se Giuda si fosse avvicinato ai piedi
della croce chiedendo perdono, o se lo avesse chiesto a Maria, Madre di Gesù,
sarebbe stato perdonato (47)</li>
<li>C'è una sola cosa irresistibile per
Gesù quando qualcuno gli chiede qualcosa: la fede (61)</li>
<li>Le parabole sono, per così dire, la
pedagogia di<span style="mso-spacerun: yes;"> </span>Cristo (67)</li>
<li>[con<span style="mso-spacerun: yes;">
</span>la parabola del samaritano] siamo di fronte a due insegnamenti di Gesù
che, detti in modo universale, sono la vetta della vita cristiana: amerai il
tuo prossimo come te stesso; fa' agli altri ciò che vuoi che gli altri facciano
a te (71)<a name='more'></a></li>
<li>Di fatto, quasi tutti i discepoli
furono reclutati tra uomini che sapevano di essere peccatori (78)</li>
<li>Ma non si faccia la mia volontà,
bensì la tua. Dalle sue labbra sentiamo la preghiera perfetta, quella che a noi
costa tanto nell'ora della sofferenza (87)</li>
<li>Dio mio, Dio mio, perché mi hai
abbandonato? È il mistero più profondo della Passione poiché è impossibile che
Dio abbandoni Dio (90)</li>
<li>Ci avrebbe potuto redimere una sola
goccia del sangue di Cristo, magari versata da bambino perché punto da una
spina. Oppure meno ancora, soltanto un suo pensiero, o perfino il mero perdono
del Padre senza l'incarnazione del Figlio (91)</li>
<li>La Passione di Cristo, infatti, ha
tracciato per ciascuno di noi la via della gloria infinita: prendere la nostra
croce di ogni giorno e seguire Gesù (93)</li>
<li>Per opera della Risurrezione non
siamo più rinchiusi nella prigionia del peccato, del dolore e della morte,
della malinconia e della disperazione: la prigionia è scoppiata verso l'alto
(100)</li>
<li>La Chiesa è Cristo diffuso e
comunicato nella storia (104)</li>
</ol>
</blockquote>
José Miguel Ibañez Langlois<br />
<i>Gesù. Primo incontro</i><br />
Ares, Milano 2017<br />
107 pp.BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-16921133091806868192018-12-02T18:51:00.001+01:002018-12-02T18:52:38.891+01:00Algunos tuits para recordar “Platero y yo” (Elegía andaluza), de Juan Ramón Jiménez<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0dKBEbTGxh7eVtGTR9T3hEDsjQTi7Htka5Jf6Fw6Dr3gr9yHt3ELpCUUrowPAZXydSZ6mn6if_Ju8zSfJf_yLVIM_vE_RqiyALbNXbBNN2RYjq3Z6iV1LXUp6DBAalo0y6RZm0BWkhfM/s1600/collagePlatero.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="816" data-original-width="1200" height="216" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg0dKBEbTGxh7eVtGTR9T3hEDsjQTi7Htka5Jf6Fw6Dr3gr9yHt3ELpCUUrowPAZXydSZ6mn6if_Ju8zSfJf_yLVIM_vE_RqiyALbNXbBNN2RYjq3Z6iV1LXUp6DBAalo0y6RZm0BWkhfM/s320/collagePlatero.jpg" width="320" /></a></div>
<div class="MsoNormal">
</div>
<ol>
<li>Platero me lleva, contento, ágil, dispuesto. Se dijera que no le peso. Subimos, como si fuésemos cuesta abajo, a la colina.</li>
<li>Nos entendemos bien. Yo lo dejo ir a su antojo, y él me lleva siempre donde quiero.</li>
<li>Moguer es igual que un pan de trigo, blanco por dentro, como el migajón, y dorado en torno -¡oh sol moreno!-, como la blanda corteza. </li>
<li>¡Cantad, soñad, niños pobres! Pronto, al amanecer de vuestra adolescencia, la primavera os asustará, como un mendigo, enmascarada de invierno. </li>
<li>Un día, cuando pasó por la calle blanca aquel viento negro, no vi ya al niño en su puerta. Cantaba un pájaro en el solitario umbral (...) <a name='more'></a></li>
<li>La tarde se prolonga más allá de sí misma, y la hora, contagiada de eternidad, es infinita, pacífica, insondable… -Anda, Platero.</li>
<li>Los niños han ido con Platero al arroyo de los chopos, y ahora lo traen trotando, entre juegos sin razón y risas desproporcionadas, todo cargado de flores amarillas. </li>
<li>Libre, Platero holgaba junto a los rosales, jugando con una mariposa. </li>
<li>Platero, entre las lejanas maldiciones de los chiquillos violentos, rozaba su cabezota peluda contra mi corazón, dándome las gracias hasta lastimarme el pecho. </li>
<li>Toda la tarde es ya viento marino. Y el sol y el viento ¡dan un blando bienestar al corazón!</li>
<li>Platero, no sé si entenderás o no lo que te digo, pero ese niño tiene en su mano mi alma. </li>
<li>Trato a Platero cual si fuese un niño. Si el camino se torna fragoso y le pesa un poco, me bajo para aliviarlo. Lo beso, lo engaño, le hago rabiar…</li>
<li>[Platero] Es tan igual a mí, tan diferente a los demás, que he llegado a creer que sueña mis propios sueños. </li>
<li>Esta flor vivirá pocos días, Platero, aunque su recuerdo podrá ser eterno. Será su vivir como un día de tu primavera, como una primavera de mi vida…</li>
<li>¡El pozo!... Platero, ¡qué palabra tan honda, tan verdinegra, tan fresca, tan sonora! Parece que es la palabra la que taladra, girando, la tierra oscura, hasta llegar al agua fría. </li>
<li>Entre el redondo trote duro de los caballos, Platero alzaba su raudo trotecillo agudo, que necesitaba multiplicar insistentemente, como el tren de Riotinto su rodar menudo, para no quedarse solo con el Tonto en el camino. </li>
<li>[Los gorriones] Viajan sin dinero y sin maletas; mudan de casa cuando se les antoja; presumen un arroyo, presienten una fronda, y solo tienen que abrir sus alas para conseguir la felicidad. </li>
<li>[Los gorriones] No saben de lunes ni de sábados, se bañan en todas partes, a cada momento; aman el amor sin nombre, la amada universal.</li>
<li>¡Qué paz! ¡Qué pureza! ¡Qué bienestar! Dejo a Platero en el prado alto, y yo me echo, bajo un pino lleno de pájaros que no se van, a leer. Omar Khayyam…</li>
<li>Es la soledad como un gran pensamiento de luz.</li>
<li>De cuando en cuando, Platero deja de comer, y me mira… Yo, de cuando en cuando, dejo de leer, y miro a Platero.</li>
<li>Tormenta. No hay por donde huir. Todo lo débil -flores, pájaros- desaparece de la vida. </li>
<li>Qué triste belleza, amarilla y descolorida, la del sol de la tarde, cuando me despierto bajo la higuera. </li>
<li>El arado va, como una tosca arma de guerra, a la labor alegre de la paz. </li>
<li>Desde la calle de la Aceña, Platero, Moguer es otro pueblo. Allí empieza el barrio de los marineros. La gente habla de otro modo, con términos marinos, con imágenes libres y vistosas. </li>
<li>El pobre Lipiani, con el pretexto de la hermandad de Dios y aquello de que los niños se acerquen a mí, que él explica a su modo, hace que cada niño reparta con él su merienda, las tardes de campo, que él menudea, y así se come trece mitades él solo.</li>
<li>Un toro colorado pasa, dueño de la mañana, olfateando, mugiendo, destrozando por capricho lo que encuentra. </li>
<li>Las campanas, allá arriba, allá fuera, repican entre las estrellas. Contagiado, Platero rebuzna en su cuadra.</li>
<li>Y pienso lo que hubiera sido del pobre Platero si en vez de caer en mis manos de poeta hubiese caído en las de uno de esos carboneros que van, todavía de noche, a robar los pinos de los montes (...)</li>
<li>Gracias a Dios, él tiene una cuadra tibia y blanda como una cuna, amable como mi pensamiento. </li>
<li>Los chiquillos, viéndolo cautivo, rebuznan para que él rebuzne. </li>
<li>Hay, Platero, bellezas culminantes que en vano pretenden otras ocultar. Como en el rostro tuyo los ojos son el primer encanto, la estrella es el de la noche y la rosa y la mariposa lo son del jardín matinal. </li>
</ol>
<br />
Juan Ramón Jiménez<br />
<i>Platero y yo (Elegía andaluza)</i><br />
Con 50 ilustraciones de Rafael Álvarez Ortega<br />
Ed. Aguilar<br />
Madrid, 1960 (quinta edición)<br />
349 pp. BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0tag:blogger.com,1999:blog-4944028676117529728.post-32109059891936585622018-08-22T12:00:00.000+02:002018-08-22T12:00:26.862+02:0015 tweets from “For Whom the Bell Tolls” (by Ernest Hemingway) <br />
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<ol>
<li>"I see things very clearly in the early morning
and I think there are many that we know that are alive now who will never see
another Sunday."</li>
<li>I suppose it is possible to live as full a life in seventy
hours as in seventy years.</li>
<li>"You have killed?" Robert Jordan asked.
"Yes. Several times. But not with pleasure. To me it is a sin to kill a
man. Even fascists whom we must kill.</li>
<li>"If I live
later, I will try to live in such a way, doing no harm to any one, that it will
be forgiven." "By whom?" "Who knows? Since we do not have
God here anymore, who forgives, I do not know."<a name='more'></a></li>
<li>"He's Rafael, a gypsy," Anselmo said. "Gypsies
talk much and kill little." The gypsy smiled at Robert Jordan.</li>
<li>"Pablo was brave in the beginning," Anselmo
said. "Pablo was something serious in the beginning. Now he is very much
afraid to die."</li>
<li>To make war you need intelligence. But to win you need
talent and material. We need Pablo.</li>
<li>I think that after the war there will have to be some
great penance done for the killing.</li>
<li>If we no longer have religion after the war then I
think there must be some form of civic penance organized that all may be
cleansed from the killing.</li>
<li>"Of all men the drunkard is the worst. He stinks
and vomits in his own bed and dissolves his organs in alcohol."</li>
<li>He was fifty-two years old and he was sure this was
the last time he would see that sky.</li>
<li>"Eat, old one," she said. "Each one
should take care of his strength."</li>
<li>As he walked he prayed for the souls of Sordo and his
band. It was the first time he had prayed since the start of the movement.</li>
<li>Night plans aren't any good in the morning.</li>
<li>"There is no good-by, because we are not
apart," he spoke calmly as Pilar walked the girl along.</li>
</ol>
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<i><span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 13.5pt;">For Whom the Bell Tolls</span></i></div>
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<span style="font-family: "Times New Roman", serif; font-size: 13.5pt;">Ernest Hemingway</span></div>
<br />
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<span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 13.5pt;">Original: 1940</span></div>
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<span style="font-family: "Times New Roman", serif; font-size: 13.5pt;">Quotations:</span></div>
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<span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 13.5pt;">Random UK<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 13.5pt;">Reprint ed. 2000<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 13.5pt;">London<o:p></o:p></span></div>
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<span lang="EN-US" style="font-family: "Times New Roman", serif; font-size: 13.5pt;">496 pp.<o:p></o:p></span></div>
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<br />BOOKSinTWEETShttp://www.blogger.com/profile/02915327181857501135noreply@blogger.com0