Leadership

I listened to this podcast today about Steve Jobs 7 principles of innovation on technometria.

Here

And also to In out Time, as it happens, from the BBC

a podcast on Thomas Edison  (he is Jobs in another life) 

Now I see this (below) from emyth: and see the same message there loud and strong.  On the one hand  it is it is inspiring and enjoyable.  I have enjoyed the unexpected feast of this diet today, and it has been stimulating.  But, I always have a but, I don’t trust any of it. The will is not that powerful. We are not that autonomous, we could not just decide to follow some steps.  It is bigger.

No action, invisible leadership. What is leadership & innovation anyway? Hmmm maybe it is the American flavour of all this that puts me of. What God governs this ethos?

And it is politically unsound as well, the myth that everyone can do this.

The e-myth material follows.

Continue reading “Leadership”

Mark Poster

I thought there would be someone doing something like this.  Dubious though I am of it.

Mark Poster – Wikipedia, the free encyclopedia:

Mark Poster (born 6 July 1941) is a Professor Emeritus of History, Film and Media Studies, and the Critical Theory Emphasis at UC Irvine. He received his Ph.D. from New York University in 1968, and his research interests include European Intellectual and Cultural History, Critical Theory, and Media Studies. He is known for applying the ideas of French theorists (including Althusser, Baudrillard, Deleuze, Derrida and Foucault) to the new media (including databases, hypertext and the internet). He seeks to politicize the issue of the use and development of the Internet by emphasizing the possibilities of the Internet for liberatory political change, while acknowledging the existence of a deep digital divide, as well as the interests of transnational corporations and national governments.[1]

Information Age?

This essay makes good sense to me, digitalisation will not of itself foster feminism, liberation, equality or revolution.  However there is something missing in this piece too.  What IS the impact of the information … er, revolution?  is there a shift in the relationships of production?  Is whatever it is significant at all when it comes to a Marxist conception of history.  Has anyone really examined this fully, I bet they have. 

It is important to be able to see all of history as a history of class struggle, makes sense to me.  Of course there is ajso a history of the relationships of reproduction (perhaps what the essay below is about.) And there are cultural forces, racial, religious and generational forces.  The art is to be able to see what, at any time is “primary”.  Even if the history if information from language to the Internet is not “primary” what is its nature?  The distribution of the means of information, the ability to have mass peer to peer communication… what does it all mean. 

Interesting (see previous post) where Trotsky notes that the revolution in Russia was won by the group that had dialectical materialism, not just bombs.  It is important to get all this right.

Class, the Digital, and (Immaterial) Feminism:

Immaterial feminisms have emerged as part of the digital movements of “new economy” and “network society” in order to help capital eliminate old ideological fetters of gender that stand in the way of the expansion of capitalist production and the intensification of the exploitation of labor for profit. By “immaterial feminisms” I mean the network of feminisms—from “cyberfeminism,” to feminist theories of “immaterial labor,” “(im)materiality,” and “new materiality,” to “network feminisms,” “digital feminism” and “technofeminism”—which, as a species of new economy theory, ideologically displace the relation of gender to class, labor, exploitation, and the social relations of production in capitalism by positing a constitutive change in the wage-labor/capital relation brought on by the innovations of “new technologies,” the growth of the service industries and of “knowledge work” (i.e., “immaterial labor”). This is another way of saying that the role of immaterial feminisms in history is to represent as “radical,” “innovative” and as “progress” for women toward human freedom what capital is economically compelled to do to temporarily stave off declines in profit.

Red Green?

Trotsky’s Views On Dialectical Materialism:

Pragmatism, empiricism, is the greatest curse of American thought.

I have added the tags “emergence, coherence” to this post as the “dialectics” in materialism foreshadows these conceptions. It is so unfashionable to see a big picture, it is in the ruling class interest to obscure that there is a big picture, or to make it appear that it is a static one, “human nature”, “reality”. Dynamic processes are not discovered through looking at the trees, one must see the woods.

Dialectical materialism gets a lot right when it comes to seeing the big picture. Much of the language is dated and some of the science was current at the time, but has been superseded (as one would expect in a dynamic world).

I’ve found the work of John Bellamy Foster was able to re-kindle a sense of the value of dialectical materialism – or to put it another way: ecology.

Marx’s Ecology – Monthly Review Press:

MARX’S ECOLOGY Materialism and Nature by John Bellamy Foster

More from him here:

http://www.monthlyreview.org/mrmarxistecology.php



http://pubs.socialistreviewindex.org.uk/isj96/foster.htm

Making sense of psyche – ref John Locke

The quote from Locke below describes an idea I have long held.  I did not know till today that John Locke had it 100s of years ago.  It is relevant to me as I work with the psyche, or spirit as he calls it, as the main stuff of my day to day work.  The psyche is, in his words, “abstruse”, and there is no way to talk of it other than through forms that reflect ultimately “sensible ideas” ie idea that relate to things we can experience with our senses. 

Hence we use dramatic terms like Oedipus complex, and geographical terms like depression. Talk of the psyche is form of poetry and metaphor to describe the inner side of action, make sense of action. 

Locke ECHU BOOK III Chapter I Of Words or Language in General:

Continue reading “Making sense of psyche – ref John Locke”

The Four Universals

I was looking for stuff on the four universals of Moreno, but found this instead, bought it.

“Mind-bending. . . . [Greene] is both a gifted theoretical physicist and a graceful popularizer [with] virtuoso explanatory skills.” —The Oregonian “Brian Greene is the new Hawking, only better.” — The Times (London)

Greene, Brian. The Fabric of the Cosmos: Space, Time, and the Texture of Reality . Knopf Doubleday Publishing Group. Kindle Edition.

Amazon.com: The Fabric of the Cosmos: Space, Time, and the Texture of Reality eBook: Brian Greene: Kindle Store:

The Fabric of the Cosmos: Space, Time, and the Texture of Reality (Kindle Edition) by Brian Greene (Author) 4.4 out of 5 stars See all reviews (238 customer reviews)

Amazon

There is no such thing as a person

Winnicott famously said “there is no such thing as a baby.” (reference?) meaning of course there is always a baby and someone. Jacob Moreno’s notion of a social and cultural atom (reference?) is similar and more startling. There is a minimum set of roles (interactions) that need to be present for survival. In other words there is no such thing as a mother either, there is always a mother and a father (absent or not). The reference to role systems and dynamics is important here. We are not talking about people but relationships and ways of relating. People who don’t do anything are dead. Primacy of the relationship is not an uncommon idea in psychotherapy, even when the word ‘object’ is used in some schools of therapy, it is the ‘object relations’ that are important. For all that it is a big mind-shift to go from the every-day world of things and entities into the psychological world of dynamics.

The physical body, physical reality, so easily belies psychologically potent reality. Psychodrama has the power to reveal all the subtle bodies usually invisible, the use of the term surplus reality facilitates this. But even in psychodrama the mind-shift can be hard to make. Imagine a group of people, with their bodies invisible, see them as three dimensional movie programs of archetypal dramas, developmental processes and graphical depictions of experience of ecstasy & trauma in the cellular memory. The current state of warm-up is the movie that is playing right now. At any moment other movies could grab the screen, all the programs are networked. The body does not betray the soul, but it can fool us into thinking there is no soul. No wonder we have the idea of the eternal soul, it is collective, unconscious and interconnected back to the big bang.

The implications for psychotherapy are well known but difficult to fully implement. One potent central idea, is that the therapeutic relationship is the source of healing. Even that one, well established idea, standard in most definitions of psychotherapy, is always under threat by talk of dependency, measurable evidence, behaviour, genes, chemicals, brains. And of course the demand for reports and videos introduce more elements into the relationship. The third eye kills the dyad and creates a group. This may not be a bad thing if it were consciously embraced. If we said there is no such thing as a dyad, however it often advocated that the third presence should be ignored. “After a while we forget there is a video camera in the room.” Denial of surplus reality. In the face of all these onslaughts psychotherapy has survived, and the healing power of relationship is constantly experienced and valued.

Social atom repair is the essence of therapy. In therapy all too often people warm-up to working on the relationship with the mother, and then later the father. As a psychodramatist I work, even in one-to-one settings with the idea of repairing the social atom. Whatever the medical mental health diagnosis people come with, it is, at the the core ,relationship difficulties. DSM style diagnosis are always blind to the psychological as they are totally fooled by and perpetuates the idea individual people. Those difficulties are present in the parental dyad in some form. An investigation of the role system in the parental dyad often sheds light on the current relationships. The most successful work I have done is where the “parents” enacted by the client, come to relationship psychotherapy. The client then, in the regressed state of the child, experiences their renewed parents. A new social and cultural atom is available to them.

This is similar to the TA idea or “re-parenting the parent”,  but taken to a relational level.

Couple therapy, working directly with a relationship follows from the fundamental idea of a dynamic psyche. Yet therapists often talk of individual work as needed for a healthy relationship. Harville Hendrix’s Imago therapy, and Moreno and psychodrama before it, as well as all forms of family therapy with a systemic approach are more in tune with the psychological reality. Making the ‘imago’, the unconscious images operating in the relationship, the unit of therapy is a major breakthrough in psychotherapy. Hendrix’s phrase “The purpose of marriage is to heal childhood wounds.” (reference?) is profound. If we, in the psychotherapy field, embraced this we would use the healing potential in the couple relationship rather than the therapeutic relationship for psychological repair far more than we do.

Individuals are a myth. What is significant is ‘surplus’ to the physical entities, it is imaginal, relational and systemic.

Jung: Reciprocal Influence

Stumbled on this scrap: Jung wrote that

For two personalities to meet is like two different chemical substances: if there is any combination at all, both are transformed. In any effective psychological treatment the doctor is bound to influence the patient; but this influence can only take place if the patient has a reciprocal influence on the doctor. You can exert no influence if you are not susceptible to influence.

(C.G. Jung, CW, vol. 16, para. 163)

This is close to describing Moreno’s tele with the emphasis on reciprocity, ie a flow both ways.

Later:
Friday, 18 November, 2016

This is the relational paradigm in Jung, but as in so many psychotherapies it is thought of primarily in the therapeutic relationship. The obvious leap is to see that this reciprocity is present among people, in families, groups. The more significant the relationship the greater the power of transformation.

That there is a therapeutic quality in tele differentiates psychodrama from “individual therapy”.

More on this from Zerka.

See especially this post. It has the link to the section of Psychodrama Vol 1 that is relevant to this discussion.

Transference and Tele: Section I, Tele

This is the third post while doing a close reading of Moreno’s lecture on Tele, “given by the author during his European journey, May- June, 1954.”

Note: I continue to edit these posts, they are a work in progress for now, not really be good blogging practice. If anyone comments or there are track backs, I will not change what I wrote so conversations make sense.

First Post – Intro
Second Post – Transference
Transference and Tele (tag).

Quotes from the lecture, some research on Google and my detailed comments follow.

Continue reading “Transference and Tele: Section I, Tele”