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Archive for the ‘Personal Development’ Category

Written by Brecht in the early 1930s, this poem was featured (and beautifully read) recently on Radio 4′s ‘Poetry Please’, which is hosted by Roger McGough. I think it is a really powerful message, even for MBAs.

Its title is:

In Praise of Learning

Study from bottom up,
for you who will take the leadership,
it is not too late!
Study the ABC; it is not enough.
but study it!
Do not become discouraged, begin! You must know everything!
You must prepare to take command,now!
Study, man in exile!
Study. man in the prison!
Study, wife in your kitchen!
Study, old-age pensioner!
You must prepare to take command now!
Locate yourself a school, homeless folk!
Go search some knowledge, you who freeze!
You who starve, reach for a book: it will be a weapon.
You must prepare to take command now.
Don’t be afraid to question, comrades!
Never believe on faith.
see for yourself!
What you yourself don’t learn
you don’t know.
Question the reckoning
you yourself must pay it
Set down your finger on each small item. asking:
where do you get this?
You must prepare to take command now!

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Handing the PhD in

 

That’s the instruction I usually have to give to others at the end of their Henley MBA exam, but today it’s something I have to tell myself (at least for a while) as I have just handed in my PhD Thesis to the Registrar at the University of Lancaster. Done. Dusted.

And what an odd feeling it is.

I am proud of the achievement, and thankful that I had time to make the thousands of small edits and still meet my own personal deadline of the end of February. Now I have to focus on being ready to defend my thesis to a panel of examiners in a viva examination in a few months The fact of the viva is both petrifying and  galvanising - something to occupy the mind, certainly. However, not feeling the need to sit in front of a screen for hours and hours a day with notes, papers and books trying to draft and craft a text is, well, weird.

I might even read a book for the fun of it (I brought two with me up to Lancaster – a Penguin paperback of science fiction short stories, and R G Collingwood’s autobiography. The latter title is cheating a bit, of course.)

Oh, but, you know, this feels good!!!

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The title of this post is explained at the end, so read on to find out – or skip to the bottom.

After a sprint through several Personal Development workshops in January, both at Henley and in several European countries, it’s perhaps time for a breather to see what needs to be noticed. A while ago I might have just said “time to reflect”, as a lot us do, as if the act of reflection was somehow predicated on a deliberate switch from one mode or model of thinking to another. I’m now no longer sure this is a helpful way to look at it. And even less sure that it’s truly accurate. I’m using some of this post as a space for ideas to work themselves around each other, and so want to ask whether there are any things to do with reflection about which one can be sure. The short list below covers some of what has been occurring to me lately:

1. It struck me the other day that the senses are not five in number but actually one, in sum. Our demarcation of one sense from another in perception is artificial. This makes perfect sense to me, though I think the idea would need expansion to convince anyone else. This means that reflection, like all perception, is actually a systemic process, not a systematic one. Unless we understand how systems work, we will never understand the function that reflection has in our learning. I think that the ideas of many of the seminal originators of reflection, in their own ways acknowledge this. But those complex ideas tend to become worn smooth over time by constant reproduction, reinterpretation and simplification by others.

2. What we call reflection is just our punctuation of what is actually a constant flow of experience. We can’t easily prevent ourselves doing this since we hold very dearly to the idea that conscious purpose is, to borrow Sellar and Yeatman’s memorable phrase, “a good thing”. The need to know “to what end?” drives many different varieties of and purposes for reflection, but in every case the process we use is much the same. While helpful in the short-term and therefore essential in formal learning among adults, ultimately our attachment to and affection for conscious purpose in reflection may be counter-productive and in error (right now, this is just a hunch!).

3. Two common denominators seem to anchor everyone’s experience of reflection. The first is that it involves some form of noticing a difference, and the second is that the difference noticed will relate in some way to “unfinished business”. I hope I will be able to expand on this (even explain it…) in future blog postings.

So, that’s my current bedside thinking and my rehearsal of big ideas. The workshops this month have been really fantastic to run. They have, I think, really hit the spot with their place in the curriculum, and are in tune with the collective experience of the intakes at that point. I think this makes all the difference. There are just some things that would be pointless to say at the start (unless one was planning to dump an “I told you so” on people later) but which are liberating to play with later on. For example, I’m glad we don’t start the MBA with lots of goal setting, but with a challenge to how people behave, think and see themselves. If you don’t get that bit right, then the planning would probably resemble the shape of the past, not the future. Also, talking about what “career” means doesn’t make much sense too early in the MBA. Generally, people who are in mid-career don’t need to make any decisions about career steps and goals until they have a certain vocabulary, fluency and confidence which is attained through hard work by about the mid-point. That is actually when career things tend to happen anyway. So I’m glad that the thoughtful approach seems to be paying off. Still, there are always ways in which this could be better, and I’m aware that there is more that is needed in order for the MBA experience to be something remarkable.

This month I was also able to start playing with application of ideas and thinking from the PhD for the first time. This is to a group which was less restricted than in the context of the MBA, and therefore a good challenge because that particular audience was not a captive one (the venue, Gam3 in Copenhagen was unusual too, and it’s worth checking out their web site to see why).

It went pretty much as I had hoped, though I talked more than I let them talk. I was left also wondering whether I could do such a thing without having PowerPoint blazing away in the background. I do try to use it as a graphic guide or creative prompt, and not as just a horribly magnified set of speaker notes, but even so. The best speakers on TED seem to be the ones who just, well, speak, and who hold the audience with the power of imagination and the eloquence of their choice of words. Have I become so entrenched in believing that “it is done this way” (and the PD workshops are no different – the tyranny of the slide pack is also part of the expectation of the group) that I may be missing something here…?

So, the title of this blog is my understanding of the Laws of Jante (10 rules set out originally in the 1930s in a novel by Aksel Sandemose), which amount to a cultural explanation of the collective attitude in Danish society toward the delicate relationship between the individual success and the group identity. “You’re not to think you are anything special” is the first of these, and they are deliberately written in a rather negative overtone. I don’t think this is the same as the English sentiment of not “acting above your station” because that’s an affirmation of a society with rigid class divides and appropriate behaviours at each level. The Danes are very protective, it seems, of everyone’s right to object to the idea of anyone else telling them what to think or behaving as if they were better than anyone else. I’m not sure if this means they like to “cut people down to size” who are “too big for their boots” (see how metaphor gets us from one idea to another without Passing Go…).

Anyway, I quite liked the atmosphere in Copenhagen, so they must be doing something right.

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Edinburgh 20062005-02-07

 

I wish I knew! But…

I’ve been contributing to a discussion thread in a LinkedIn group. For a change, it’s NOT a Henley group, but one of those with a lot of members, where it seems no-one can start a discussion thread if it doesn’t have a number in the title, such as “7 Horrific Mistakes in Your Job Application Cover Letter”, “Overcome the Top 10 Causes of Workplace Stress”, or “21 tips for email etiquette”, you get the banal idea… 

The topic there was a thread begun in someone’s posting of their own list of “tips for Networking”. Nothing wrong with that, you might think, and I might agree with you. Except that they had labelled this as ‘the most basic missing MBA skill’. I had to question this, and so I asked what assumptions lay behind the assertion. This prompted the original poster to concede that networking was just a skill among many, but in the course of the reply he asked me what I thought the most basic missing MBA skill was. That didn’t take too much thought, if I’m honest. This was my reply:

“It’s true that it is often said that “it’s not what you know, it’s who”, but i think this becomes a game when reduced to equating the quality of an MBA graduate with their gregarious credentials.

I would say that as a manger(or a leader) the key person to know is yourself, and therefore the most basic MBA skill is Self-awareness.”

Well, as usual, I was off, and then got into a lengthy discussion with others on what the hell I meant by that. But, why self-awareness? I know I go on about this ad nauseam in the Personal Development workshops at Henley, but my correspondent in the Linkedin discussion thread was of the view that Self-Awareness is pretty much sorted by the time you finish your first degreee. I couldn’t disagree more. In my experience, self-awareness is often the thing that has been shelved, put away, ignored or assumed to be finished with by people starting the Henley MBA (though paradoxically it is the thing that makes most sense about why they are choosing to return to school). Self-awareness is something that matures with you through life, and actually becomes more, not less, important the more you go through life. What other question is there?

I was reminded of this the other day listening to another Alan Watts audio recording on YouTube, this time part of a tribute to Carl Jung, who at the time of the recording had been dead for just a few weeks. Watts speaks in his usual eloquent way about what he thought was remarkable about Jung, and in so doing quotes verbatim the following passage about self-awareness and about the illusion of the idea that there is an absolute good and an absolute evil that is separate from us (which is not to say that one cannot take sides). Jung wrote (and don’t be fooled into thinking that Jung is arguing for a religious belief here, he is master of metaphor):

“The truly religious person . . . knows that God has brought all sorts of strange and inconceivable things to pass and seeks in the most curious ways to enter a [person's] heart. He therefore senses in everything the unseen presence of the divine will. This is what I mean by “unprejudiced objectivity.” It is a oral achievement on the part of the doctor who ought not to let himself be repelled by sickness and corruption. We cannot change anything unless we accept it. Condemnation does not  liberate; it oppresses. I am the oppressor of the person I condemn, not his friend and fellow sufferer. I do not mean in the least to say that we must never pass judgment when we desire to help and improve. But if the doctor wishes to help a human being, he must be able to accept him as he is. And he can do this in reality only when he has already seen and accepted himself as he  is.

Perhaps this sounds very simple, but simple things are always the  most difficult. In actual life it requires the greatest art to be simple, and so acceptance of oneself is the essence of the moral problem and the acid test of one’s whole outlook on life. That I feed the beggar, that I forgive an insult, that I love my enemy in the name of Christ – all these are undoubtedly great virtues. What I do unto the least of my brethren, that I do unto Christ. But what if I should discover that the least among them all, the poorest of all beggars, the most impudent of all offenders, yea the very fiend himself – that these are within me, and that I myself stand in need of my own kindness, that I
myself am the enemy who must be loved – what then? Then, as a rule, the whole truth of Christianity is reversed: there is no more talk of love and long-suffering; we say to the brother within us, “Raca,” and condemn and rage against ourselves. We hide him from the world; we deny ever having met this least among the lowly in ourselves, and had it been God himself who drew near to us in this despicable form, we should have denied him a thousand times before a single cock had crowed.”

(C.G. Jung, CW 11, Psychology and Religion: West and East, Chapter V, “Psychotherapy or the Clergy,” § 519-520)

What I took from this is a lesson in what an enormous task it is to find “acceptance of oneself”, which is the aim of self-awareness.

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Here’s a challenge. Isn’t “sustainable growth”, one of those ideas that gets bandied about by economic specialists as well as by mission statement writers, an oxymoron? In a finite world where ever-increasing growth consumes ever-decreasing non-renewable resources how can growth be a sustainable concept? It makes no sense on a global scale, and little sense (other than in the very short and greedy term) at the level of the firm. And yet the government would have Higher Education adopt this sort of thinking in its own thinking.

I do wonder what definition of sustainable, for example, the UK government has in mind when it comes out with policies that are meant to influence what goes on in Higher Education. One example comes via the Dept for Business and Innovation & Skills (see, here for an example connected with Higher Education, but there are others). I’m guessing that they mean sustainable simply as a qualifier for “growth”.  This must seem logical to the legislators, but it also means that their policy is – logically – doomed. Or am I missing something?

Perhaps the problem lies with our way of thinking.

When people are figuring things out in a learning space, it has become generally accepted over the last 100 years that there are three methods that may be used, whether the learners know it or not, to reach explanation. The three methods are induction, deduction and abduction (retroduction).

Learning without knowledge of the form of inference that is being presupposed (and one must assume that this may be very commonly the case, even among humans) is probably only possible with either induction and abduction. But even if the learners are made aware of the logic of their thinking mechanisms, is there any guarantee that it would change the outcome?

It’s an interesting side question as to whether we can learn something without being aware that we are learning it but without much doubt I’d say that when we are aware that we are learning, it is in the deductive form of thinking where we spend most of our time. This shouldn’t be a surprise. Deductive thinking has been at the heart of the scientific method for two hundred years, and has served as a useful short-cut in the natural sciences to a system of the ‘eternal verities’ or laws of physics, mathematics etc. and it is therefore deduction that we now consider to be the higher form of sense-making. A deduction is a logical prediction or inference, based on the necessary truth of a general covering rule, about a specific case in point.   It relies, usually, for its utility on there being enough general agreement about the covering rule for us to take its premises for granted (otherwise it would be a rather tedious process of inductive trial and error every time to establish each time the general rule – which, in any case, we could never do since induction proves nothing about future cases).

Deduction rules the roost, and has been adopted just as rigorously (unless you subscribe to an extreme form of inductive method, such as Grounded Theory) in Social Science. But…. deduction begins to come apart as a useful way of explaining things  if either the grounds for the covering rule or the case in question have not been established in accordance with reality. The logic of deduction will operate and compute in either case -  we’re just no better off than we were before. In fact, we may be much worse off since it may hurt…

The other day I was in a medium-size Tesco, located near a ring-road of a medium-size English city. I know that the company has invested a lot in its image as an environmentally concerned business, eager to cut its impact in terms of how it carries out its ever-increasing) business activities. Their web site has several clearly worded statements about this sort of thing and I must leave aside for a moment whether the drive for perpetual growth is must eventually end up destroy the environment since, for all I know, they may well be genuine in this desire to be able to compete in the “green business” space. That green space has a whole set of rules of its own, and none of the players in that space are either completely independent or completely aware of what those rules are.

However, what struck me walking around the store, was the emphasis Tesco had placed in just about all their choices on offers for consumer products that either encouraged waste (i.e. buying more than you would need because, well, you’d be stupid not to at those prices) or targeted foodstuffs that represented comparatively poor nutrition  choices, the effects of which our health service will eventually end up paying for years down the line. It seems to me that the logic of “All tactics that encourage profit-making and growth are positive and ethical”, followed by “All other things being equal, consumers will tend to buy more foodstuffs that are convenient to consume, high in sugar, or high in salt.

Well, I’m not sure how I got from one topic to another in this posting, but sometimes it’s healthy to rant. Somewhere in here is a suspicion of whatever logic it is we are using to justify the unquestioning approach to size in business. If you can find it.

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About a year ago I wrote what I worried would come across as an overly indignant blog posting lambasting a conference on coaching organised and marketed by the CIPD (Chartered Institute for Professional Development). My beef back then was the conference had twisted the word coaching to re-spell the word “fad” in order to apply it to a never-changing and never-fulfilled underlying quest for a load of other fads such as “organisational performance”, “value” and the Holy Grail of “ROI”.

One year on and they haven’t removed me from their database so I am sent the blurb and invitation to spend up to £600 + VAT for a day listening to people talk (to slides, I suspect) all about “Proving Coaching’s value and its role in growing business performance”.

Should I give up in despair? Am I alone in finding sentences such as “Workplace coaching is proven to increase productivity, so in a time of cost cutting how do you ensure that it remains within your organisation’s budget?” not just glib but actually quite dangerous. Proven? There is no reference made to what proof there is of the Midas touch of organisational coaching, even though the next breath says “Demonstrating coaching’s ROI is key to embedding it into your organisation.”

I love coaching, I think it is a very valuable thing for people to be engaged in. I think the principles that lie behind the best coaching techniques are intentions toward a person that are honourable and beneficial. But at an individual level. When coaching is dangled in front of an organisation as the be-all-and-manipulate-all to “drive business success”, I get worried. This is made worse by the promise of this conference to offer “practical advice on utilising coaching methods to improve the performance of your organisation.”

My attitude to what goes on in a coaching session is that it cannot be dictated by the requirements of the senior management of a company to produce better profits, even if better profits is a legitimate aim of senior management. The temptation to interfere with or seek access to the topics between coach and coachee would, in that case, be justified because of their possible impact to ROI (however you would show that – which, of course, you can’t).

Oh well, this sounds a lot like last year’s rant, so one of us (CIPD or me) has not learnt a lesson, or is being naive. Plenty of people think you can measure ROI on learning and development projects, so I’m aware that my position is not unchallengeable. However, I can’t see how they can be viewed as realistic since they are measuring quantitatively and retrospectively something which exists qualitatively and as an emergent phenomenon.

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Here we are at the final post in this series and the last of my grand list of six principles, and thus we are also at the concluding thought on the topic.

The question is, “what’s a metaphor?”

A metaphor is most commonly defined in terms of a literary device, a figure of speech whereby one thing stands in for another. The connection between those two things is deliberately not literal, as meaning is drawn by a comparison and by an underlying truth usefully is conveyed in the juxtaposition. Metaphors are also often thought of as optional, a way of adding colour to conversation. They are a routine device (part and parcel, in fact) in poetry, literature and instances where rhetoric is used to evoke emotion or call to action.  It doesn’t take too much effort to realise that we use analogy, simile and metaphor very frequently (just listen to any news broadcast, for example, and begin counting). In their book “Metaphors we live by” Lakoff and Johnson investigate the ways in which metaphor plays a very large part in our everyday language. Metaphors dominate and shape our discourse on business and management.

One could stop there, at words, but Lakoff and Johnson go on to note that “metaphor is pervasive in everyday life, not just in language but in thought and action. Our ordinary conceptual system, in terms of which we both think and act, is fundamentally metaphorical in nature.” Bateson would perhaps agree to a point, but Metaphor is a paradoxical form of communication found not just in human communication. For example, any instance of “play”, whether among  humans or animals, relies on an intricate, convoluted (to describe) relational series of messages and meta-messages (messages about messages), signals as signals. It would not be play if it only had literal meaning. This is so embedded in communication that we have to tend to miss that para-language, the non-verbal elements of communication such as body language, timing and intonation, is at a higher level to the words we use. The facial expression and intonation of one person as they say the words “I’m going to kill you” to their best mate is what lets the other know whether to laugh or run, and is no different a pattern to the meta-message of the wagging tail on a dog as it bites another and says (so to speak) “let’s play”. Behaviorists have a problem here, as metaphors are not acts or actions. “management”, therefore, is not an action or a behaviour. it is the meaning ascribed to a set of actions and we commit a fallacy if we equate the name with the thing it names. “This is management” (or, if you prefer, “this is leadership”) and  also “this is reflection” are both names for sets of actions, not actions themselves.  ”This is reflection” is a mental frame and it is one with almost infinite meta-levels of regress, endless loops of (mostly unconscious!) context-markers. This is brilliantly demonstrated in Tom Stoppard’s play Rosencrantz and Guildenstern Are Dead, in which Shakespeare’s play-within-the-play is carried at least two further levels down, causing both humour and existential distress for the main characters, for whom reality is a shaky concept.

Framing and reframing might be another way of describing this, and these are now familiar concepts used – often in a flattened, simplified way - in cognitive  and spoken therapy, counselling (NLP being one well-known example) and coaching.   Metaphor is easy to spot and impossible to define, except perhaps in contrast with what it stands against; the literal and the prosaic

The principle in the title is not “use metaphor” but “use the logic of metaphor, so we need to establish what is meant here by the ‘logic’ of metaphor. Bateson used  the term “abduction” to explain this, a form of reasoning originally coined by the American Pragmatist philosopher C. S. Peirce at the turn of the last century. Peirce used abduction as a sort of reasonable inference of predicates in reaching a practical conclusion, which may then be further explored via another form of reasoning. In Bateson’s writings, abductive logic was contrasted with inductive and deductive forms using the three syllogisms below.

"Men are Grass"

Induction, deduction and abduction

The syllogism on the left represents induction – a weak prediction based on regularity of past and present observation, true only until contrary case is found. The centre syllogism is a deduction – the formal, logical necessity of “if X, and if Y, then Z must be so. This form of logic encourages linear hypothesis building and testing and has been very successful in the natural sciences, and occasionally useful in the social ones. The third syllogism is Bateson’s “Men are Grass” and is an abduction, where the agreement is of the predicates (in this case “die”). As with induction, abduction is meant to explore using prediction, but in a non-linear, poetic way. The more predicates one can find (analogies or cases that look similar) the better the pattern and the closer one is to an insight into the pattern of patterns.

This whole question could usefully and playfully be re-phrased (as Gregory Bateson suggested) “what’s a meta for?” If the essence of a metaphor is the playing around with messages from different domains and different levels, is this of any importance or use in management practice? I think it is. Gregory Bateson’s daughter, Mary, in Angels Fear provides one clue how when she writes “one can use an imagined identification with another person to enhance one’s own understanding of an idea or event by asking, how would so-and-so see this?” This is the essence of using dialogue as a way of seeing, as a kind of logic of metaphor in order to gain better self-awareness. In some way, reflection must be about this – a bewildering and dazzling set of possbilites between the internal and the external.

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For three reasons, it feels as though this particular point has a bit of a minefield to cross to reach you.

First, whenever we ask “what is the purpose of business?” (which by the way on most MBA courses is seldom), there is a temptation to throw back an answer that leaves us none the wiser. If the answer is “to make a profit”, or “grow”, or “create shareholder value”‘ then it would surely be a fairly easy task to continue the interrogation beyond this illusory end-game of naming  abstractions by asking “and what is the purpose of… (e.g. profit, etc.)”. If such a ‘thing’ as money were really the purpose of business, it would surely be, ultimately, a hollow one. Of course, a danger here is that the question may be mis-heard as “what’s the purpose of your business?”, thus restricting the response to one element of the system only and isolating the business or organisation from its environment. In ecology, the unit of survival is not the individual (or even the population) it is the organism and its environment. You can’t consider one without the other.

It has to be considered that there’s another possibility; that the purpose of business may be such a given, a taken-for-granted, or so lost in history that we are just unable to see it.

Secondly,  when we come to pose the question “what is Personal purpose?”, we are in danger of straying into areas of philosophy that have remained contentious for as long as this enormous question has been around. If this has eluded great thinkers, academics and learned scholars for millenia,  what chance have we got?

Thirdly, what do we mean when we say that two things should align? The dictionary offers three meanings for this word, “to arrange in a line or to be parallel”, “to move or adjust to be in proper relationship or orientation with”, and “to ally with a cause”. Which one is it?

So one element of the equation appears too concrete, another too abstract, and their constellation ambiguously either one of linear or relational arrangement (systemic or political). Yet if we are to take this whole Personal Development thing seriously in a management context, we have to find a way of making sense of it. Naturally, I think the preceding four principles of PD help frame an answer in the following ways:

1. Business, commerce, trade and the like are ideas that only exist in context of other things. The purpose of business is therefore a social matter, and its purpose cannot be decided at the level of the firm, by management or shareholders alone, nor in splendid isolation at the level of politicians and legislators. I would suggest that the purpose of business is not any end point or a thing at all but rather it is a process. What’s more, given that we’re all in this together (in a finitely-sized and resourced world), a sustainable process that concerns itself with social good. Anything else is just selfish and short-sighted. Of course, at the level of the organisation, the other answers (making money, creating wealth etc.) are important things but they only make sense when placed in service to this greater purpose.

2. Personal purpose is certainly experienced at the psychological level, emergent from (and part of) the social, and which I would suggest is the highest level of knowing available to us. We would need transcend the self in order to do away with the need to ask the question, so in the main we probably need to keep and open mind and keen eye on our beliefs about our purpose and see where we get. If the individual (psychologically, not biologically) is explained by values at the level of the social, then there must be a close relationship between our core values as experienced by us individually and the purpose of business (as outlined above).

3. Alignment is to be understood in terms of constellation, a matter of dynamic, relational positioning and repositioning of elements in a system.

In conclusion, then, this 5th principle, “Align your Personal purpose with the purpose of Business”, is not a call to toe the corporate line or slavishly put aside personal values in the pursuit of the company’s vision. It’s actually a challenge to think at another, higher, level, to begin to see the pattern of relationship that must necessarily be how these things are connected.

        “Warriors are not what you think of as warriors.  The warrior is not someone who fights, for no one has the right to take another life.  The warrior, for us, is the one who sacrifices himself for the good of others.  His task is to take care of the elderly, the defenseless, those who cannot provide for themselves, and above all, the children, the future of humanity.”  ~ attributed to Sitting Bull (with thanks to Finn Jackson for drawing my attention to this quote)

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With so much written about systems thinking in management and leadership over the last twenty years or so, people may feel that this principle is bordering on the cliché. “The whole is greater than the sum of its parts” is now almost a truism, and certainly the language of systemic thinking has been increasingly and uncontroversially used in discussions of Organisational Development, in certain views on Leadership, and in one guise or another in operations and production management for at least two decades, if not more.

I would argue, though, that this apparent application has been more one of vocabulary than of fundamental principles. What’s more, the appetite for the topic of complexity has frequently been faddish, second-hand and poorly thought-through; a handy bandwagon for those with a book to sell, a seminar to fill or a paper to publish. This is not a rant; it has always been so and probably (sadly) always will be. So let me explain how I think that a systemic view is essential to the nature of Reflection, Personal Development and for management practice, and in doing so argue that this is still a fairly radical, exciting idea.  

Thus, the fourth PD principle, and one which (I trust) follows logically from the first three, is “Practice Awareness of the whole, not the parts.”

Since the 1980s, the predominant interpretation of reflective learning in management has been via an analytic approach, of what many would call ’the scientific method’ of measuring cause and effect, just redressed in the clothes of humanism. This is not new, nor is it always the useless thing to do. It is, in fact, the defining pattern of thought from Renaissance times to the present day, a process characterised by Russell Ackoff as a three step process of analysis;

1) take it apart,

2) try to understand what the parts do, and

3) assemble understanding of the parts into an understanding of the whole.

In modern business education it is the same – management is broken down into its parts because the assumption is that knowledge of the parts taken separately allows integration into an understanding of the whole.  Analysis permeates corporations, which are divided into parts, which are then aggregated into the running of the whole – an analytical process.  Business Schools also have curricula separated into parts, which vie with one another in silos of analysis, which occasionally leads to academics vigorously defending the grounds for their view, their models and their theories entirely in relation to the views, models and theories of other competing domains. People, too, are units for and of analysis. Their personalities, traits and characteristics can be measured, their roles assessed and their actions studied in isolation to see how they work.

By contrast, in systems thinking every system is contained in and defined by its function in a larger system. Explanations always lie outside the system, never inside it.  Where analysis takes you inside the system, synthetic thinking contrasts the three analytical steps by:

1) asking “what is this a part of?”,

2) then explaining  the behaviour of the containing whole, and finally

3) disaggregating understanding of the containing whole by explaining the role or function of what I’m trying to explain.

We tend to think of ourselves as individuals, more or less free agents operating more or less effectively, making conscious choices alongside others who are (more or less) in a similar situation of individual free-will and choice. In Personal Development, a systemic approach means setting aside, at least temporarily, certain parts of our training, thinking, or education. Where problems just seem to be repeating themselves, or a more piecemeal approach to change doesn’t resolve things, or the issue just isn’t clear, seeing PD from a systemic point of view can very liberating, with surprisingly rapid insights and results.

Elsewhere in this blog I have posted about systemic coaching, and I have come to the conclusion the basic principles underlying this approach work equally well when applied to Personal and Professional systems. This is easy to say and difficult to talk about since the dynamics that work within a system are best understood when experienced (phenomenologically) yourself.  The invisible ordering forces of a system or whole which are listed below (and the descriptors) are taken from John Whittington’s excellent new book on Systemic Coaching & Constellations:

Acknowledgement (this is the first principle of PD in my list, and here refers to “standing in the truth of the current situation”)

Time (“what comes first has a natural precedence over what follows”)

Place (“everyone, and everything, has a right to a different but unique ad respected place in the system”)

Exchange (“a dynamic balance of giving and receiving is required in systems”)

Seeing the order from the outside…?

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Responding to an internal prompt here at Henley to provide a Steering Committee charged with moving from one Virtual Learning Environment to another with a rationale for the importance of Learning Journals, I have made a few notes about why I think the Journal is (or should be!) an important part of the MBA. I would be interested to know what others think.

Simply put, the Learning Journals are intended as a mechanism for Programme Members (PMs) to do three important things:

Record – in the act of transferring their introspection from experience or thought to the written word, PMs are in fact processing those “raw” data and transforming them to learning that might otherwise remain elusive or unexamined. As a business school we place great emphasis on the importance of critical thinking skills for management decision-making, and this is another instance of this in practice. In addition, the recorded nature of that written archive then forms a basis for retrospection and comparison – a way for an individual to see how far they have come in their thinking.

Reflect – the iterative nature of keeping a written diary, blog or journal of the impacts, confusions, and insights from the rest of the MBA programme (as well as the Personal Development module) is in fact a modelling of what most authors on the subject agree must be the reflective learning process. When a PM finds their “voice” on the page, the results can be quite emancipatory.

Share – the line taken by Henley in PD is that introspection is necessary but not sufficient for reflection. We need to encourage a dialogue or conversation where members enrich each other’s development. Many members find that their own thinking is made clearer to them when they read (and comment on) others’.

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