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Dogma & Rules & Norms
Dr Victor Kacala,
I attach a paper that is a little different, deliberately so - one
core aspect of my essay is to show:
a. many of the standard ways of giving papers are a creative
barrier to the exchange of ideas;
b. ethics should be the core activity of all economic analysis &
rules, laws & 'social norms' that govern a nation, state or
family.
c. credit systems have a broad meaning - here i am thinking of
social credit (or debit). a person's "reputation" is the common
form of credit system e.g., person is honest etc or "ethical". this
paper is based on my views of the views of the Dalai Lama.
d. my primary goal is to clarify, criticize and offer a system of
ethics based on the idea of kind=compassion.systems of ethics
impacts on all society and economics through the actions of the
players.
e. the core idea is the idea of fair exchange systems - how do
we build laws and feed back indicators to manage the economy
such there is a max level of 'happiness'? there is no agreed
standard to measure happiness of a social group.
i attach a comment and ask for your help to
distribute a system for governance=management.
A fair system of governance of any person or group
is called 'reason' or justice=peace.
Dogma & Rules & Norms
1. Dr. Victor Kacala, 11/11/2004 & stats: words=7000,
320. reading ease=63/100 & grade level=8.4 (between 14
to
321. 15 years old in oz.)
2. iNTRODUCTiON
3. This essay is an over view of the key ideas of the
322. Dalai Lama="DL" of Tibet in his work "Beyond
Dogma:
323. the challenge of the modern world", 1996,
Souvenir
324. Press. This is my view of his ideas that i think
are
325. of general social value. i make comments and i
give
326. examples that serve to highlight ideas of common
value
327. across a global context.
4. i refer to many ideas drawn from other people from
328. many sources for the exchange of ideas and views
e.g.,
329. news papers, books, television, radio and
dialogue
330. with people from all walks of life.
5. i read the book by DL slowly twice to ensure that i
331. was able to see the key ideas based on my view of
the
332. world and knowledge base. The book is based on
333. dialogue with a series of questions and the
responses
334. by DL.
6. What are the most important ideas of DL? i use a
335. dif style of giving my views to max the meaning
of my
336. essay.$$i break many of the STANDaRD rules of
'good'
337. written work in english.$$in this way, i am able
to
338. use the word processor rules to high light key
ideas.
339. Further, by using the upper case and lower case
in
340. written work, i can give more ideas and capture
some
341. of the strength of dialogue.$$Thus, i can
emphasize an
342. iDEA by capitals and creative USE of signs &
symbols
343. on a standard computer key board.$$For example, i
can
344. write "SH*T" & many people will 'know' what i
mean OR
345. i can write "FARK". Thus, the written word has
some
346. pos factors that talk does not have. for example,
347. there is a rule that all 'proper' nouns, such as
names
348. of people or places, start with a 'capital'
letter.
349. or, all sentences should start with a capital
letter.
7. These rules greatly reduce the power to express
350. ideas and meaning in the least number of words.
351. Further, what does 'dif' or 'sim' mean?$$or, what
does
352. max or min mean?$$many people will 'know' what
these
353. words mean, even though no 'official' word exists
in
354. 'standard' texts that define the meaning of all
words.
355. Language evolves and words have a dif meaning
that
356. depends on the social group, tone and context.
TALK
357. has a far greater potential for the exchange of
358. MEANinG and views.$$Talk has the potential to
give
359. meaning by tone, emphasis, pace, pitch, variation
in
360. rate of speech, timing and the many modes of
361. expression via body & facial forms.
8. Dialogue is the high art in human evolution. Great
362. speeches have changed the course of history
because of
363. the power to convince people of a particular set
of
364. views and attitudes e.g., martin luther king,
neville
365. bonner and nelson mandela (i find the speech of
these
366. people of great value due to their passion,
'sound'
367. and the pos social value of their ideas and
views).
9. Does DL have the same ability to unite people as
368. the three wise monkeys above? in my view, no. but
DL
369. may serve as a basis to collect the best ideas
for the
370. social evolution of the human race.
10. Some people have a 'nice' voice i.e., many people
371. agree that it soothes them. A 'deep' voice is
often
372. seen as more soothing than a shrill or high
pitched
373. voice. A form of speech that is 'angry' or
aggressive
374. can divert people from the ideas or views of the
375. person who is talking. Sounding 'good' may be the
376. major reason why people believe a person.
11. what follows is a set of quotes and comments on
377. the quote. DL has a very wide range of social
exchange
378. and DL is a skilled speaker and researcher on
social
379. issues of a general kind. DL is a 'guru' with a
false
380. sense of humility as given by his "i am just a
simple
381. peasant" slogan. DL is NOT simple in the manner
in
382. which he gives his views - many people would not
know
383. what he is saying. This is a trap that most gurus
seem
384. to fall into. Despite this neg, DL is often
simple
385. about crucial ideas. i try to focus on ideas that
are
386. independent of context and of high social value
in a
387. global sense.
12. DL has a core value of non-violence; he does not
388. make clear what this means in a violent world. i
am
389. against point less violence such as violence
based on
390. the idea of 'revenge'. Revenge seems to be a
common
391. basis for violence in all social systems, across
the
392. history of the human species. DL does not have an
idea
393. to unify his set of ideas that serve as a basis
for
394. fair social trade.
13. i think the unifying idea is "risk" of pain or
395. gain. Gain and pain is personal. We all depend on
396. systems of rules and norms that govern trade in
goods
397. and ideas - the key notion is the idea of a
'market'
398. for things of social value (value=pos OR neg &
pos
399. value=gain & neg value=pain). Gain or pain is
personal
- a market is the social system via which people trade
400. in gain and pain. There are many dif types of
market
401. and the rules or laws or norms that govern trade
in a
402. market, will determine the social harmony for
people.
403. in fair systems of trade (a fair market), people
try
404. to max gain & min pain, using a fair method of
trade.
405. What is a fair method of trade?
14. this essay is about HOW DL's views can be used as
406. a basis to change the globe to the idea of peace
or,
407. in equal measure, just or fair global systems of
408. trade. Peace is a process, rather than a 'state
of the
409. world'. Difs in view will always exist. Difs in
410. capital will always exist. We start with a world
where
411. there is a cycle of revenge and anger -
terrorists are
412. made, not born that way. We can condition people
to
413. want to take revenge (revenge=to aim to give
pain) on
414. other people. DL does not reject anger as a 'bad'
-
415. anger can serve a useful device in social trade.
Some
416. of the ideas of physics (heat exchange in
physical
417. systems) have an analogy in social exchange or
trade.
15. Mutual dependence is a common feature in nature
418. e.g., predator & prey models in nature. The
following
419. is a series of quotes in quote marks, "...", and
420. comments in brackets, [ ...].
16. EXTRACT
17. P: xi "This "simple Buddhist monk", as he [DL]
421. describes himself, has been in the international
lime
422. light since the fifties," "His Holiness ..." etc...
[the
423. writer treats DL as a 'prophet' or some one who
is, in
424. some sense, closer to god's truth. i reject this
idea
425. of "holiness". DL lacks the humility that he
professes
426. as core to his existence. My mother used to
describe
427. herself as "a stupid peasant" - nothing could be
428. further from the truth].
18. P: xii "... the role of compassion for an ethical
429. society."$$[we are never told WHAT compassion
means in
430. a social system. What does compassion mean in a
social
431. system? i attempt a definition at the end of this
432. essay.]
19. DL says that we need "ways for guarding against
433. seduction by the rigidities of institutional
religion,
434. which is often the breeding ground of
intolerance."
435. [Religions often replace meaning with ritual -
the
436. ritual is meant to capture an idea or law, but
soon
437. becomes a means of indoctrination in skilful
hands by
438. religious gurus.]
20. P: 4 "in my opinion, the way in which we think is
439. very important in the quest for happiness." [our
440. 'soul' resides in our mind. How we think and act
is a
441. reflection of our mind. Writing and speaking are
the
442. key ways that people express how and what they
think.
443. People often learn to lie so as to gain in the
social
444. system - people may even lie to them selves to
justify
445. their actions or in-action. Our soul is the
object of
446. interest for all religions e.g., gurus aim to
'save
447. our soul' using this set of laws etc. DL bases
his
448. views on ancient texts of Buddhism and variations
449. based on his life path. There is no guarantee
that DL
450. states the views of the 'good' books from the
past. in
451. fact, when DL does state the views of the
ancients, he
452. loses coherence and i did not understand the
meaning
453. of much of what he writes.]
21. P: 5 "... we must be deeply concerned about the
454. happiness of all human-kind. This is why i always
455. stress the importance for the future of
developing a
456. universal sense of responsibility." [i doubt that
a
457. "universal sense of responsibility" is a viable
idea;
458. i am not sure what it means.]
22. P: 8 in talking about Africa, he states that "...
459. what was immediately apparent to me during my
visit
460. there was that a fundamental need for education
461. exists. i was also struck by how the population
of a
462. single country is fragmented into a multitude of
463. ethnic groups, tribes, and languages. This
creates a
464. host of problems for which i feel incapable of
465. offering any solutions." [i agree with DL that
466. education is a crucial global issue. Difs in
language
467. and 'tribes' are a key source of useless
friction. i
468. offer a solution based on a system of ethics
applied
469. to business suited to a local context. The basis
for
470. ethics in social trade is a fair system of rights
&
471. wrongs for all people. The "rights" stated in
472. international agreements are inconsistent and
unfair
473. e.g., UN Human Rights Charter.]
23. "... at the very heart of these developing countries
474. there is a great divide. An elite consisting of
only a
475. small number of people control all the country's
476. resources, while the immense majority of the
477. population remain totally dispossessed. i feel
deep
478. regret over this ..." [This is a common aspect of
all
479. countries i.e., greed does not 'know' racial
480. boundaries.]
24. P: 18 Re-incarnation is "one of the basic tenets
481. of Buddhism". [the idea is that our 'soul'
becomes
482. reborn in another form at some time in the
future. is
483. this a useful idea? Does it help people from all
walks
484. of life become better people? Does it help
religions
485. to form a common basis for trade or mode of
reason? i
486. doubt it.]
25. P: 24 DL thinks that "the ideal economic system
487. would be of a socialist type." [DL relies on
slogans
488. to form this view: socialism sounds good &
appeals to
489. his sense of fairness or justice. DL does not
suggest
490. a form of socialism that would deliver a fair
491. allocation of resources. it is clear that DL's
492. economic research is of a very limited kind and
DL
493. seems to think that socialist 'experiments' are a
true
494. test of socialist slogans/principles/laws etc.
this is
495. a crucial weakness of DL's ideas on justice. i am
sure
496. DL would like to see a just world, especially for
497. Tibet, but lacks the ideas and methods to achieve
498. justice. DL recognises that there will never be
peace
499. without justice. So, what is justice or peace?]
26. P: 21 "i often joke in saying that without
500. contradictions, without internal conflict, a
person is
501. not really a human being." [i really like this
502. statement. We can never be certain that what ever
we
503. say or do is 'true'. Thus, if a guru states that
504. ABC=xyz with the confidence of god's certainty,
then
505. the guru has ceased to think or learn and has
become a
506. machine i.e., lacking a 'soul'. There is a BiG
idea in
507. this 'joke' of DL. All views are subjective and
no one
508. 'knows' the mind of any god. This implies that
laws
509. from another context and mind must be given
meaning by
510. a guru and a law is always subject to doubt
because of
511. our lack of 'perfection'. Many religions rely on
a
512. 'good book', written by people (men) who had/have
513. 'direct' contact with god(s) - how do we know
that
514. they talked to god or gods? We, as imperfect
beings
515. with imperfect languages, must give meaning to
ideas
516. and laws from another social system to apply to a
517. totally new social trade system. Strange how
religions
518. have captured the high moral ground? i think this
is
519. one of the places that Lenin got it right, when
he
520. said "religion is the opiate of the masses". i
like
521. the idea of justice as a "religion".]
27. P: 27 "i think that ethics must be the link
522. between the personal needs of each individual and
the
523. needs of the environment." [the environment does
not
524. have 'needs'. We should 'protect' the environment
to
525. satisfy the needs of life - if we protect the
526. environment, we protect the long term 'needs' of
527. people. i put the needs of people above the needs
of
528. (say) a cock-roach or fly.]
28. P: 30 "i think that it is important that the
529. church, as an institution, be separate to the
State."
530. "it has been clearly established that the
government
531. will be democratically elected by the people."
[these
532. two statements are slogans i.e., DL makes exactly
the
533. same errors that he attempts to reject. What does
it
534. mean to have a democracy? What if the 'people' do
not
535. know the process of democracy? What if people do
not
536. have access to info? What if people are excluded
via a
537. lack of education of key terms in policy, by
potential
538. representatives of 'the' people? Who can vote?
How are
539. decisions made by leaders? Etc... the separation of
the
540. State and 'the' church is a crucial slogan not
met by
541. any country i.e., Christian slogans are embedded
in
542. the Constitutions and legal systems in
'christian'
543. countries.]
29. "One of the best means to prevent fanaticism is to
544. improve relations among religions". [HOW? DL does
not
545. explain the process of "improved relations". One
way
546. is to take the COMMON values of all religions - a
547. common value is a bias for the weak or poor in
all
548. trade. in my view, this amounts to a system of
justice
549. based on the idea of "when in doubt, be biased
for the
550. weak in social conflict." Our social systems seem
to
551. be biased for the strong?]
30. P: 31 Some aspects of Buddhist sects or 'tribes'
552. are sexist etc "Certain rules of the ... in which
553. women's existence was perceived as inferior."
[Sexism
554. seems to be a common neg factor in all religions
known
555. to me. Sexism seems to be a common social norm
that is
556. promoted by religions of any creed.]
31. P: 32 "A Desire for Peace" and "... i think
557. education is the primary factor which will allow
human
558. intelligence to be channelled in the right
direction."
559. [Agreed. What is the "right direction"? Education
in
560. what and how? How should education change with
the
561. social context?]
32. "it might be useful to examine closely the
562. failings of our current educational system."
[What are
563. the "failings" of the education system in any
country
564. or school? i think that there is a lack of a
common
565. basis in ethics and fair process. Gurus write for
566. other gurus and build on the accepted slogans of
gurus
567. in religions. Gurus are the problem in my view -
gurus
568. exclude people via big words and a lack of
respect for
569. the ideas of the 'masses'.]
33. "We must, on the contrary, insist on the fact that
570. the other person is as worthy as we are." "This
is
571. humanity! This is why we must re-examine our
572. educational system." "Religion is some times also
a
573. source of problems, due to the lack of mutual
574. communication, in my experience. Once we
establish
575. good relations our field of vision is enlarged.
We
576. discover that we can work on the basis of what we
have
577. in common and that we can learn from each other.
in
578. this way, i believe, mutual respect can be
developed
579. and religious conflicts will be reduced."
[Religions
580. do not conflict, people conflict. Religious
groups
581. often conflict on the basis of 'old' tribal
cycles of
582. revenge. Further, groups who say they follow a
583. 'religion', use religion as a power base and as a
584. means to harness political power against a
minority
585. group e.g., Hitler versus Jews, gypsies or
Christians
586. versus Moslems and so on. We have common neg and
pos
587. values - we should focus on the common pos
values. i
588. think this is a BiG idea; i came to the same
589. conclusion based on my own research.]
34. P: 33 "How can the quality of politicians be
590. improved? i really don't know." [Here i agree
with DL.
591. Why is it that the least fit or ethical get to
592. positions of power? i think this is true for all
593. levels of society. The political processes in all
594. states i know of are seriously defective in how
595. politicians/candidates are chosen.]
35. P: 35 "When we are confronted with human problems,
596. trying to solve them by force will not bring a
lasting
597. solution." "it is therefore of prime importance
to
598. find a middle road, without going to an extreme."
599. [Force is a last resort - some times force is
600. necessary. All people who exercise POWER use the
601. threat of force if necessary. People should only
use
602. the min force necessary - any excess use of
603. power/force is a waste of resources and
un-ethical.
604. Responsibility comes with power.]
36. "Your Holiness, you were an exceptional child." [i
605. have a serious problem with this sort of
grovelling by
606. the interviewer. DL was an "exceptional child" by
607. design and social legacy; DL received a very
608. privileged education and social status as a
child.]
37. "... they [kids] attach more importance to the smile
609. of the person in front of them than to their
race,
610. nationality, or culture [or religion]. i greatly
611. appreciate the value of such an attitude, and it
gives
612. me great hope for the future." [kids are fairer
than
613. adults and have not learned to be violent or lie
or
614. discriminate on an unfair basis - it is for this
615. reason that i like kids far more than most
adults.
616. Religious fanaticism is indoctrinated into kids
at an
617. early age e.g., Zionism etc or any of the
"iSMs".]
38. P: 39 Define "kindness"?
39. P: 40 "i really don't know."
40. P: 41 "Technology is an instrument, it does what
618. we ask it to do, and we have the power to use it
for
619. good or for evil."
41. "if we associate our human intelligence with a
620. motivation of kindness, we have the possibility
of
621. changing our lives, of transforming society. i
622. consider this to be an essential point." "This is
why
623. i think that when your subject matter deals with
human
624. beings, it would be better if there were more of
a
625. balance."
42. P: 43 "Abortion is defined as the act of killing."
626. [i do not agree.]
43. P: 47 "To have sexual relations with a prostitute
627. paid by you and not by a third person does not,
on the
628. other hand, constitute improper behaviour." [Let
us
629. keep sexual relations off the menu for consenting
630. adults? How do/should we DEFiNE an 'adult'?]
44. P: 54 "What is the difference anger and hatred?"
631. "Hatred is linked to spite against some one and
can
632. never be motivated by compassion." "Anger may on
633. occasion also be the expression of compassion,
for
634. example, in order to serve as a catalyst or
impulse
635. for urgent action."
45. P: 67 "A set of ethics is as crucial for a
636. politician as it is for one who practices a
religion."
637. [and all other people.]
46. P: 68 "i believe that mental happiness is more
638. important and more powerful than physical
happiness.
639. What are the causes of mental happiness or
suffering?
640. They depend above all on our relations with
others."
641. [i find that a smile from a child, of any race,
gives
642. me a real lift i.e., makes me happy. When i see
people
643. in power hurt (thru action OR in-action) a child,
or a
644. person in a weak position, i 'see red'. it is a
sad
645. state of the world where those in power do not
use
646. their power in an ethical way. i do what i
can=raise
647. my voice in an angry/passionate way. i end up in
the
648. poo!]
47. "it is principally the intension behind an act
649. that determines whether it is positive or
negative,
650. beneficial or harmful."
48. "... some times an extremely evil intention or
651. purpose may be hidden under the cover of a
seemingly
652. very gentile act." [The reverse may be 'true'
also?]
49. "... an act is said to be negative when it is
653. promoted by malice, the desire to harm others."
50. "The belief that wealth automatically confers
654. satisfaction and happiness has become very
655. widespread." [Many people have the idea that
"money is
656. god" - money or credit is an idea that cuts down
the
657. cost of trade in social systems i.e., money is
very
658. 'useful'. Money is a means to an end, NOT the
end.]
51. P: 69 "Love is the desire to see happiness in
659. those who have been deprived of it." [i see all
people
660. as 'family' and i love my family. i would like to
see
661. a world where all my family are happy. Do i love
you?
662. Yes. But, i may not love all your actions or your
663. values i.e., it is important to separate 'policy'
from
664. the person who gives and applies a policy. Attack
the
665. value or action or in-action, not the person(s)?]
52. "i think the goal of our existence is indeed the
666. search for happiness."
53. P: 70 "Genuine love is not limited to those close
667. to us but extends to all beings, for it is
founded on
668. the knowledge that every one, like us, wishes to
find
669. happiness and avoid suffering. More, this extends
to
670. all people the right to find happiness and be
free of
671. pain. As such, genuine love is impartial and
includes
672. every one without distinction, including our
enemies."
673. [Agreed, but this can be VERY hard to do at
times! is
674. this courage?]
54. "Even though our basic nature is good [=kind?], it
675. remains true that anger, envy, and malice are
also
676. aspects of our personality."
55. P: 71 "Love is the desire to see happiness in
677. those who have been deprived of it. We feel
compassion
678. toward those who suffer; this is the desire to
see
679. them released from their suffering."
56. "... genuine love is impartial and includes every
680. one with out distinction, including our
enemies."[Who
681. is an 'enemy'? i do not think of people as
'enemy',
682. but rather the ideas of violence and greed and
683. revenge. Hence, i fight an enemy that is within
my
684. self first i.e., i agree with DL that i am my
worst
685. enemy. i think is true of all of us?]
57. "As for compassion, we must not confuse it with
686. commiserating pity, for that is tainted with a
certain
687. scorn and gives the impression that we consider
688. ourselves superior to those who suffer." [i think
this
689. is the 'trap' i, and many people, fall into on a
690. regular basis! People who are dying from (say)
cancer
691. do not want to see some one who 'pities' them,
but
692. rather some one who can laugh or make them laugh?
Life
693. is too short for 'superior' pity - i want to
'die'
694. laughing!"
58. P: 72 "... the true enemy of happiness is to be
695. found within; we cannot designate an actual
external
696. enemy." [i do not know. it seems to me that my
'enemy'
697. is greed and the idea of revenge in all of us?]
59. P: 73 "... there is, i believe a universal set of
698. ethics which, in reality, depends on no
particular
699. religion but which can be elaborated and
developed
700. within the context of one's chosen tradition."
701. [AGREED^i!]
60. P: 73 "it seems essential to me, therefore that
702. the major religions come to agree upon the
importance
703. of a basic set of ethics." [aGREED^u&i! DL does
not
704. give a set of ethics such that religions would
agree.
705. That is, ethics must be accessed and taught as
part of
706. the education system in all countries, such that
the
707. ideas translate easily across social groups, and
can
708. be adapted to a variety of contexts. DL does not
give
709. a process to achieve this goal.]
61. P: 75 "Why are there such radically different
710. philosophical and religious views when one unique
711. religion might suffice?" [What 'religion' would
712. suffice? What about a religion called "justice"?
713. Debate would focus on what is a just or fair
process
714. in trade in pain and gain - the unifying idea is
risk
715. of gain and pain. There is entrenched sexism and
716. racism in all states at all levels of society, in
all
717. countries - a set of ethics based on 'rights' &
718. 'wrongs' is crucial.]
62. "it seems essential to me, therefore, that the
719. major religions to agree upon the importance of a
720. basic set of ethics."
63. "Once again, i think it is essential for every
721. one's happiness that all religions learn to
co-exist
722. in harmony and mutual respect." "... can we still
hope
723. for harmony and mutual respect between religions
when
724. we see that despite common beliefs, they have
fought
725. one another through out history?" "My view is
that it
726. is possible because circumstances have greatly
evolved
727. in our modern world. in past times, we could
point to
728. the value of altruism and a certain sense of
729. responsibility with regard to others, but did not
730. necessarily under stand the usefulness of such
731. attitudes. Our modern world has developed to such
a
732. degree that these two attitudes have now become
733. necessary, if not indispensable. These deep and
734. ancient values have now become crucial. Moreover,
735. because of the rapidity and the importance of
exchange
736. and communication between peoples and nations, we
are
737. more easily informed of what is going on far from
738. home, and therefore closer to those who are far
from
739. us physically. This leads to greater solidarity
among
740. people. i am convinced that if we try hard enough
we
741. can create greater world harmony. That is all i
have
742. to say." [When i started typing this quote, i
thought
743. it was a comment by my self in my 'rough' notes.
i
744. realised that it was DL because it was too
complex. i
745. agree with DL's views but i would try to be
simple.
746. Assume that the basic 'nature' of people is
'good' and
747. people see/think that being
748. kind=compassionate=fair=just for all people will
bring
749. peace in our time.]
64. P: 81 "What do you think of passion?" "Emotions
750. are not in and of themselves positive or
negative. if
751. we define passion as an extremely powerful
emotion,
752. leading to a commitment and to a very intense
sense of
753. responsibility, we are in the presence of a truly
754. positive aspect of passion."
65. "i wanted to emphasize the importance of
755. motivation, of intension - the drive force behind
our
756. acts - and of a sense of responsibility."
66. "Non-violent behaviour is a physical act or speech
757. [or other form of communication] motivated by the
wish
758. to be useful and helpful."
67. P: 82 "... respect for human rights and the
759. observance of non-violence are closely linked to
love
760. and compassion."
68. "... we are equal from the day of our birth - we are
761. all human beings and have the same innate desire
to
762. avoid suffering and find happiness."
69. P: 84 "... we might be motivated by the desire to
763. help some one, to make them aware of their
faults, for
764. example, and so we might speak or behave in a
some
765. what abrupt manner, but at heart the act remains
766. non-violent." [i seem to be like this too often
for my
767. own good!]
70. P: 85 "... all major religions agree on the
768. importance of love, patience and tolerance." " ...
all
769. do insist on the necessity of love and kindness,
and
770. all counsel their followers in various ways to
nurture
771. these feelings." [Can we define "love",
"patience" or
772. "tolerance"? i do not think there is agreement
about a
773. definition of these feelings e.g., i think
patience
774. and tolerance are the same thing. it seems clear
to me
775. that 'fair' process is a better idea to focus
on.]
71. "The day we cease to hope, we are in danger of
776. becoming depressed or even of committing
suicide."
777. [Thus, the best we can give kids is 'hope'? e.g.,
self
778. respect and social credit is crucial to all
people. if
779. we 'kill' some one's social credit, we 'kill' the
780. person - it seems to me that we often do this
thru
781. social norms that are not fair. Justice can only
exist
782. if all people have fair systems of social credit.
if
783. our 'soul' is what is important about any person,
then
784. how we think in our social credit systems should
be of
785. core interest. Thus, education systems (informal
and
786. formal) are of central importance.]
72. P: 86 "... it is clear that inner peace is the
787. principal cause of happiness. We observe this in
our
788. daily lives. [i do not agree. My inner peace is
789. 'disturbed' when i see needless pain on those
around
790. me. This is the key area where i dis-agree with
DL.]
73. "in short, happiness is some thing we must create
791. from within." [We must create 'happiness' as a
SOCiAL
792. system of trade, not just within our selves.
Starting
793. with our selves is a part of this peace process.]
74. "... the more we develop love and affection for
794. others, and the desire to serve them, the more
our own
795. state of mind will find serenity. When we wish to
help
796. others, our attitude toward them is more
positive."
797. [Serenity is not my goal - i want to max my level
of
798. pos passion=FUN^i and min my level of neg
799. passion=i/FUN! i.e., cut the neg fun to all to
the max
800. extent within my power.]
75. P: 89 "The notion of what constitutes a problem is
801. completely relative. it is possible to see a
positive
802. aspect of any difficulty [and the reverse?]."
[While
803. this may be so, i do not think people would 'see'
804. cancer as a positive?]
76. P: 90 "... in general i think that anger is a sign
805. of weakness and tolerance a sign of strength."
[DL
806. fails to state that it is the expression of anger
that may
807. be a sign of "weakness". DL goes on to say that
anger
808. has a useful social value to show passion and
strength
809. of feeling about the object of the anger. i agree
that
810. anger that is not moderate in expression or
action is
811. a weakness. Anger can be a block to reason and
thus
812. can result in actions that result in pain that is
813. un-intended.]
77. P: 97 "i am only a simple Buddhist monk ..." [This
814. is false humility.]
78. P: 106 "in the West, when it comes time to judge
815. the quality of some thing, there is perhaps a
tendency
816. to forget that every thing is relative. You
cannot say
817. of a thing [or person] that it is 100 percent
black or
818. 100 percent white, 100 percent good or 100
percent
819. bad." [the idea of quality in industry is based
on
820. 'fitness for purpose'. What is the purpose of a
821. person? DL would say to "be happy". i agree.]
79. P: 109 "Of all modern economic theories, the
822. economic system of Marxism is founded on moral
823. principles, while capitalism is only concerned
with
824. gain and profitability." [DL lacks an under
standing
825. of the dif in a system of exchange and the
826. 'principles' that serve as a basis for exchange.
827. Marxism is a set of slogans that sound 'nice'
and, in
828. the hands of fanatics, become a means for
829. 'indoctrination' as a religion e.g., Stalin in
Russia.
830. Marxism was never an economic system that had a
core
831. basis in ethics. Socialism concentrates power in
the
832. hands of incompetent political 'fat cats'. DL has
no
833. real idea about economic system design and modern
834. management systems.]
80. P: 128 "To seek peace with non-violence is to ally
835. intelligence with skilful means." [Do i agree
with the
836. idea of non-violence? Does DL? No. i once heard
DL
837. speak in Melbourne - DL said he would defend
himself
838. using a gun if some one was about to attack him
with
839. an axe. i am against useless violence that is
based on
840. the idea of revenge or 'blind' anger. Peace must
be
841. 'won' - peace will not come about thru passive
means.
842. i advocate defensive measures for the weak - it
is far
843. easier to defend, rather than 'attack'. Legal
action
844. can be 'violent' for a bully e.g., a corporate
entity
845. that fails to take a duty of care with respect to
the
846. community or employees.]
81. "My deep conviction [a core view] remains that the
847. nature of humanity is basically good, and that in
848. spite of a lack of results in times past it is
only
849. thru peaceful means that we reach a solution."
[in
850. order for a "solution", we require a fair process
that
851. adapts to new data and info. We should not see a
852. solution as a 'final' solution - a solution in
social
853. systems must evolve as the social system rules
854. evolve.]
82. P: 133 "The system that advocates universality and
855. equality is the most evolved; it is therefore up
to
856. backward systems to adapt and evolve toward
something
857. more modern, and not the opposite." [DL is a
strong
858. defender of the 'old' ways in Tibet - DL mourns
the
859. loss of traditional ways and social system in the
old
860. Tibet. China has imposed very tough rules on
861. dissenters and has imported large numbers of
ethnic
862. Chinese. is this more modern? Modern is not the
same
863. as 'better' or more fair. "Universality and
equality"
864. are words that lack a sound definition in the
work of
865. DL - DL uses slogans or words that lack a common
866. meaning for people.]
83. P: 141 [DL suggests that we should stick to core
867. ideas that are common to all religions - i agree.
What
868. ideas are common to all religions? Fair trade?]
84. There are problems common to all religions and
869. "initially this was due to an excess of blind
faith on
870. the part of disciples and also to certain
teachers who
871. eventually took advantage of their disciples
872. weaknesses. There have been scandals, financial
and
873. sexual abuses. Such things happen!" [There is a
lesson
874. to be learned that DL does not address - the
rules of
875. governance for religious organizations are of
great
876. importance. This is true for all sectors of
society
877. and any 'family'; many families lead to a cycle
of
878. violence and revenge that is passed on from
generation
879. to generation (some times lasting hundreds of
years
880. e.g., Bosnia). Religions suffer the same fate as
all
881. other social organs.]
85. P: 144 "... all religions have points in common, and
882. on this basis we can work together." [Agreed. No
883. religion is immune to a lack of ethics and abuse
of
884. power.]
86. P: 146 "These goals depend upon a number of causes
885. and conditions, the essence of which is that our
886. ability to master, train, and transform our mind
will
887. lead us to satisfaction and happiness ..." "... while
our
888. inability to bring about this transformation will
889. always lead to more suffering." DL says that
890. non-violence means no violence and bringing good
to
891. others. [This sounds good but does not really
guide
892. action. This says that education is crucial to
build a
893. sense of self worth, via a common method to
reason.
894. What does reason mean?]
87. P: 147 DL claims virtues are "kindness, a good
895. heart, patience, tolerance" and "how to be
content
896. with little ..." and "all of these points are
shared by
897. all religions". [How should we define each of
these
898. terms? How can we teach people what these terms
mean?
899. How can these ideas be applied in the social
systems,
900. across a wide range of 'cultures' and attitudes?
We
901. are left in the dark on these matters.]
88. P: 148 "Hatred and malice are the greatest dangers
902. to peace and happiness." [Agreed. How do we
defend
903. against hatred and malice?]
89. P: 149 "... i try to make the most of the little
904. patience that i have." [What is patience? How
long
905. should we wait before we act?]
90. Compassion is a quality "at the heart of all
906. religions." [What is compassion? How do we
'teach'
907. people to be compassionate? How do we 'measure'
908. compassion? This is a key aspect of DL's book -
DL
909. does not define compassion or show how his idea
of
910. compassion can be applied in a practical
setting.]
91. P: 150 DL claims that we should all "emphasize
911. this aspect of human thought: to make peace
within in
912. order to make peace on the outside." [DL seems to
913. think that the process of peace-making is
achieved
914. thru individual action as a matter of choice and
915. education. Peace-making is a social action i.e.,
916. involving groups. The key issue relates to
917. co-ordination of human activities in social
trade. DL
918. does not address this issue or the role of info
and
919. data in exchange systems.]
92. "i believe that to have world peace we must first
920. have inner peace." [DL does not define peace. How
do
921. you or i 'know' when or if we have achieved inner
922. peace? i do not think i can have 'inner peace' if
923. those around me do not have inner peace i.e., are
924. happy.]
93. P: 155 "The Buddhist point of view does not accept
925. the validity of affirmations which do not stand
up to
926. logical examination." [What is logical
examination?
927. Does DL follow the scientific method etc?]
94. P: 157 "All human beings have greatly varied
928. dispositions and characteristics. it is therefore
929. advantageous, even desirable, to have many
spiritual
930. paths to cater to the diverse needs of diverse
931. people."
95. "i often try to understand how certain so-called
932. fundamentalists or extremists movements have come
933. about. Upon reflection, i think that instead on
934. concerning themselves with their own spiritual
935. evolution, these fundamentalist movements fall
into
936. extreme attitudes by imposing their religion on
937. others. Having failed to achieve their own
maturity -
938. the basic purpose of every spiritual tradition
is,
939. after all, the transformation and mastery of the
mind
- they impose on others a transformation that they
940. themselves have not yet achieved, a constraint
which
941. is at the root of hatred, attachment, and all
sorts of
942. negative passions; these are often signs of
943. fundamentalism."
96. "Exchange, contact, and shared personal experience
944. can only lead to greater mutual respect."
97. P: 158 "The decision to follow a particular
945. religion or not is first and foremost an
individual
946. one." [This is not true. Religion is imposed on
kids.
947. Religion is drawn from a social system -
religions are
948. systems of power thru the passing of ideas
imposed by
949. 'priests' and the church.]
98. P: 164 "it also happens that many masters present
950. their own tradition as being the supreme
teaching."
951. [This would seem to be a general comment on all
952. 'masters' in the social and physical sciences.
Gurus
953. in all walks of life act as if their 'truth' or
views
954. cannot be refuted because they have the
'scientific'
955. method to validate their theories?]
99. "... a true master is not one with the most
956. students, but the one who creates the most
masters."
100. P: 173 "i think discrimination toward women
957. developed in the monastic tradition reflects a
certain
958. social system prevalent at the time of Buddha. As
the
959. social environment has evolved, i think that it
is now
960. time to consider necessary changes and
alterations."
961. [DL accepts that Buddhism is sexist.] "it is true
that
962. as a rule there are only Tibetan men to be found
on
963. the dais when i generally give teachings, but i
think
964. this is a kind of discrimination which,
fundamentally,
965. is of little importance." [This is nonsense - DL
is
966. ignoring his sexist actions of the past and the
967. present.]
101. P: 184 "in any case, the global approach of
968. Buddhism is to determine the nature of reality
and
969. distinguish truth from falsehood." [This is pure
970. fluff. What are the criteria to determine
"truth"?]
102. P: 185 "... reason and faith are intimately
971. connected in Buddhism, since faith itself is
generated
972. on the basis of reason or logical comprehension."
973. [Faith is the same as a 'reasoned' view. Views
are
974. formed on the basis of models of how things are
linked
975. and data.]
103. "With regard to religions essentially founded on
976. 'blind' faith, Buddhism is not a religion, but
rather
977. a science of mind, a form of atheism." [What is
the
978. link between modern models of the brain and
learning?]
104. P: 190 "The outer world exists in dependence of
979. the mind, insofar as it exists as a designation
of the
980. mind. it does not, therefore, exist independently
from
981. the mind's imputation, nor is it of the nature of
the
982. mind. Therefore, an external world which can be
983. examined independently does exist."
105. P: 192 "The creator of the world, basically, is
984. the mind." [Reality is the way each mind makes
sense
985. of the world i.e., "reality" is a personal view
of the
986. world in a social system.]
106. P: 196 "As you can see, we are, in a way, free to
987. have a critical mind, even with regard to our own
988. philosophy."
107. P: 199 "... this reminds us once again that nothing
989. can exist independently from the mind that
perceives
990. it."
108. P: 207 "if we had to wait to know in detail all
991. the elements which make up reality before we act,
we
992. would never act!"
109. P: 209 "That time is a relative phenomenon and
993. can claim no independent existence is quite
clear; i
994. often give the example of external objects which
can
995. be easily conceived of in terms of the past or
future,
996. but of which the very present seems
inconceivable."
110. P: 218 "A Buddha acts spontaneously, without the
997. slightest interruption or stopping."
111. P: 219 "it is therefore important to be aware of
998. the meaning of words depending on their context."
999. [Meaning comes from context - see Jerome
Brunner.]
112. P: 220 "... the meaning of words does not evolve
1000. without control, that most of it is linked to
the
1001. intention of the user, an intention which
depends,
1002. among other things, on the context and the frame
of
1003. reference."
113. Julian Burnside, QC: "Human rights [and wrongs]
1004. will not count for any thing unless they are
mine,
1005. yours, and ours." [AGREED. it is key social
value to
1006. DEFiNE rights & wrongs that is common to all
people
1007. AND simple for all people.]
1. Change and Society
2. By Dr Victor Kacala
3. 7/7/5.
4. This work builds on "The Challenge of Change" by
["Dod" = ] Dexter Dunphy, the Boyer Lectures 1972,
ABC.
5. i use extracts as a basis for my ideas and views on
governance & management, with a focus on education in
the 21st century. i have designed a number of systems
to measure input and output values for any arbitrary
linear system with a set of random errors. Feedback to
a management or governance system is the crucial
aspect of this design. How can errors be measured in a
'real time' system? What is an error? To know the size
and direction of an error, we must have some 'true'
knowledge of the process that is being measured. Of
course, we do NOT have 'true' knowledge of any system,
especially social systems such as education & health.
6. Chapter 1 = "Riders in the Chariot"
7. P11 "We continually fail to realize that every
major technological innovation must be accompanied by
a significant change of mind. When the truth finally
forces itself upon us and we feel the first impact of
new technology on our lives, our impulse is to resist
it. We rush first to be saved by technology and then
to be saved from it. But the pace of change is so
fast, the new technologies so revolutionary, that we
cannot resist change for long without major problems
occurring."
8. This was so in 1972 - it is so in 2005. Many of the
things that Dod said have come to pass. i write about
an evolution in the human species via a set of tech
changes or 'inventions'. People fear change due to the
doubt about their 'future' economic security e.g.,
some job markets may disappear as a result of skills
no longer being required. Thus, it is important to
specify how people can adapt to my invention - this is
very true in the education & the health areas & other
social policy (my focus).
9. p12 "Our social beliefs and values have not
adjusted readily to the industrial revolution, let
alone to the post-industrial society of computers and
cybernetics which is our emerging reality."
10. The invention is called "the cup & puc systems of
fair trade or exchange" = "cup&puc" for short, or the
"cup system". My invention will be a global PUBLiC
patent. The issue that i face is: how do i ensure that
the cup system is not used to build a PRiVATE patent
that uses a PUBLiC patent? This is no easy matter; no
one has done this before. A condition for the use of
my patent for public or private use is that the cup
system cannot be used as part of any other PRiVATE
patent i.e., output from the cup system cannot be used
as input or output for a non-global patent. i am clear
about my iNTENT of this public patent. The patent
system we have in place is a total mess, and could
lead to total dominance by a small 'nasty'=greedy
group. Thus, a condition of use for my public patent
is 'fair' use & a fair rate of return. What is a
'fair" rate of return? i define this within the
cup&puc and my other papers.
11. P12 "... there is a limit to the time we have to
ignore the powerful reality of revolutionary [or
evolutionary] technology that demands a new social
world."
12. Dod does not specify how this "new social reality"
is to come about. The object of my patent ("the"
public patent), is to show how a better global system
of governance=management is to come about. The tech
specs will be given in a recursive fashion. The back
ground & context is given in zolotenko_at_yahoo.com
<mailto:zolotenko_at_yahoo.com>.
13. P13 "What can replace the time we once had to
adjust to new inventions? First, we need much more
expert knowledge. Once we could afford to test things
by trial and error, almost haphazardly. Now there
simply isn't time and so we need more accurate
knowledge of how new inventions will affect our
lives."
14. it is clear that pollies have said some thing like
this, at a global level. However, our systems of
governance are not up to the task. Greed has been
pushed to the top through our media 'gurus' and
experts. The patent will show HOW to evolve our
systems of governance. This involves a 're-education'
of the pollies, who are in power, & teachers, who
control the evolution of education, at all levels. The
big hurdle is fear of change due to potential large
scale job loss (especially, the 'old' style teachers)
- teachers must be put at the centre of change, rather
than central agencies or pollies.
15. To that end, i have written a paper called
"literacy & numeracy in business ethics" - this paper
can be adapted to the local context by teachers and
students. Subject based 'courses will cease to exist.
To the maximal extent, students should govern how
classes and courses evolve i.e., use student
'knowledge' to the maximal extent possible. A very
useful set of ideas can be found in a book called "My
ideal School".
16. P14 "Our most critical problem now is not to
sustain the forward thrust of traditional technology
but to discover ways to cope with its staggering
consequences."
17. This is the case today, after more than thirty
years. Basically, we are all in the poo!
18. P14 "We are in love with another little word
called GROWTH-bigger, we have decided, must be
bigger."
19. Dod is out of his depth here, even though a
Professor of sociology & business administration. it
is not enough to be critical, a better set of options
must be clearly spelled out that is simple and
technically feasible & sound. The problem is NOT the
focus on "growth"; the problem is that the globe does
not have proper measures of growth. Economic measures
of growth omit or exclude large parts of the inputs &
outputs of social exchange and trade. Thus, the globe
needs new measures of growth that are simple & easy to
understand by pollies, at all levels of governance &
management.
20. Our tech heads in economics have failed us
miserably. ALL indices of growth are flawed. Economics
is awash with tech fluff & gurus who float around
academia & higher levels of management.
21. Gurus are THE problem in economics & management.
22. P14 "it is this na‹ve enthusiasm for progress that
is bringing us nearer the point of no return."
23. P15 "The only responsible stance is to attempt to
direct technological, ecological and social change to
human ends."
24. P15 "What is necessary is that we weave a
political and economic harness to steer and control
our technical juggernaut."
25. We do not have the information systems to do this
in a fair or efficient way. Our economic measurement
systems & market structures are grossly unfair and
biased for elites across the globe.
26. P15 "We are threatened by the pace of change, by
the frightening lack of guide posts for the future
that is looming before us."
27. P15 "Will our even survive the impending
ecological catastrophe that is prophesised? Rather
than confront these problems, we never avert our eyes
and try not to think of the future at all."
28. We do think of the future. The focus is on OUR
(e.g., "family") future, rather than the future of
society at a national or global level. Thus, our
thinking about 'others' in our social systems must
change. There is a real lack of 'vision' and courage
by pollies, at a global level. When we see (say) the
head of a bank get $50 million as a 'fair' termination
payment, those at the bottom of the economic pile lose
a lot of confidence in pollies and society at a
general level.
29. My view, and many others seem to agree, is that
the human species will not survive the 21st century if
we do not fix our systems of governance & management.
Some may not 'like' it, but we are a global community.
30. Chapter 2 = "The Searching Self"
31. P18 "if change offers us new opportunities, we
must use these opportunities to find genuine
fulfilment in our personal lives. For if a changing
society doesn't offer me that, it offers me nothing."
32. A key problem is our systems that block or
concentrate new technology in our information systems.
it is for this reason that 'gurus' with high social
status (based on flawed social credit systems), form a
major hurdle to social evolution.
33. Social 'scientists', for the most part, are brain
dead and have a focus on their own reputation and guru
status - these gurus clone statistics of dubious merit
as evidence, based on correlation analysis and old (or
irrelevant) social data based on previous policy
regimes.
34. The need for real time social statistics (with
ViGOROUS checking by maths & stats people), is a
crucial requirement for valid information systems for
policy evaluation and design.
35. P21 "Change offers a freedom to create new meaning
and symbols to seek new and more satisfying personal
relationships, to experiment with patterns of
behaviour we choose ourselves."
36. P21 "Change offers the hope of freedom".
37. We cannot define freedom in a social system.
38. While i agree with the thrust of this slogan, it
is important to focus on the notion that positive
inventions CREATE more options to be part of society,
where our skills, ideas and our UNiQUE creative edge
gives us social credit & reward.
39. P22 "i believe that there are real limits to the
extent that we can take responsibility for directing
our lives and that, further, within these limits, the
exercise of responsibility is a difficult thing to
attempt and, for most of us, a scary thing."
40. P22 "Freedom lies in facing the future, fully
conscious of our limitations but stubbornly prepared
to use the leverage we have to force the future to
yield us the fulfilment of our deepest needs."
41. These are empty words.
42. P25 "... we accumulate symbols of security - bigger
balances, more lavish houses, longer cars."
43. More is not 'better'.
44. P27 "The vast changes of modern life seem to have
passed by the bulk of our schools which are still
geared to produce a majority of unquestioning workers
fit to tend machines without asking why. All
predictions for the future point to the need for
educating for a new man, ready to experiment, to
question, and to assume responsibility."
45. Responsibility comes with power. Many workers have
no power and thus cannot exercise their mind to create
ideas of social utility. We have forced students to
sign 'contracts' where responsibility is iMPOSED on
students, without a proper set of rights.
46. His sexist past is clear from this passage (and
through the book).
47. P27 "The key man of the future will not be a
specialist but a creative generalist who can implement
change in human systems."
48. P27 "Our schools are still trying to produce
conformists, with knowledge stuffed brains; the result
is children who are ethical morons in terms of the
central issues of the modern world."
49. Agreed! Dod does not offer options that are
'better'.
50. P28 "Religion in Australia has generally provided
a ghetto refuge from the modern world ..."
51. Religion over all of human history seems to have
done the same. But, religion has also served a crucial
function (positive) in bringing hope and relief from
personal pain. We need a new global religion that
unites us all under FAiR systems of governance. This
has been tried before e.g., United Nations. The system
of 'rights' lack tech teeth and is a mess.
52. Chapter 3 = "The World of Work"
53. P35 "Our notions of management stemmed originally
from the two large organizations which existed before
the industrial revolution - the army and the church."
54. This still seems to be case; this is very true in
schools, where often 'the' church has control over the
management e.g., the Catholic Church in Oz.
55. We need to get the church OUT of schools - schools
are often bastions of dogma from the bowels of
history. in Oz we have not done so due to pollies
being cowered by small but nasty lobby groups, all
under the banner of 'respect' for cultural
differences. Students have no say in the rules;
students are NOT GiVEN RESPECT.
56. P39 "increased productivity is most directly
affected by re-organizing work so that it becomes a
meaningful activity."
57. We all have our unique strengths and weaknesses -
it is about time we better captured the comparative
strengths of people, and covered for the comparative
weaknesses of people in any organization.
58. P40 "... motivation to work can be dramatically
improved by re-organizing jobs on different
principles."
59. Basically, these principles are some of the
principles of a democratic work place. it is hard to
keep people 'motivated' when managers at the top earn
huge incomes based on 'market' laws. Of course, the
workers know that the 'market' is strongly biased for
those who control the market mechanisms and means of
distribution i.e., many of the criticisms of Marx are
true today (this does NOT mean i agree with the
'solutions' proposed).
60. i propose a non-violent social evolution, rather
the revolution.
61. Chapter 4 = "Principalities and Powers"
62. P52 "We need an accounting which takes in human
[values] as well as economic values. We need an
economics of refuse and waste as well an economics of
goods."
63. Accounting systems are a mess. We need accounting
systems that measure all pain and gain from an
economic activity, including the home. National
accounts are not comparable across countries (e.g.,
per capita income is nonsense). Further, large
sections of economic activity are not measured (e.g.,
from voluntary organizations such as rotary groups in
Oz).
64. My patent is a more complete real time system of
national accounts - this is crucial in the area of
policy design & evaluation.
65. Chapter 5 = "Designing Utopias"
66. P54 "We must decide what kind of society we want."
67. We have the slogan of "have a go & fair go" in Oz.
68. To have a go means to be focused on getting the
job done. Fair go means to have a system of rules that
are fair - this is stated in most constitutions in one
form or another. The crucial issue is to define "FAiR"
in any given context - this is clear in, say, football
or basket ball i.e., both teams must follow the same
rules and the umpires must be unbiased. Of course,
umpires will make errors - if errors can be fixed,
then errors should be corrected as required.
69. Social systems are far more complex than any
sport, such as football. Many of the rules are not
stated and the legal systems are built on a history of
jargon that excludes most sane people. OUR LEGAL
SYSTEMS MUST BE MADE SiMPLE. This is a crucial
condition for social evolution - lawyers are a
disaster when it comes to clarity and precision e.g.,
see the draft EU constitution of 2005.
70. P55 "... there is a widespread lack of confidence in
the ability of our political parties to govern
effectively." ... "The problem shows up at all levels."
71. This is a global problem today. Pollies do not
have unbiased or accurate information systems to guide
action. Further, pollies lack the management skills to
govern in a manner consistent with fair laws (even if
the laws were fair). People think that pollies are
greedy and self serving and pander to media gurus or
other powerful lobby groups.
72. in my view, greed & revenge have been the common
coinage that has built & sustained the systems of
governance and management we have inherited from
'culture'. This culture or tradition is premised on
power structures that ensure the destruction of the
human species i.e., market systems are dominated
people who have a strong vested interest
'conservatism', such as John Coward = JC.
73. P55 "Our government processes were designed to be
relative, to slow down change, to preserve tradition.
The basis of the law used has been precedent, but of
what use is precedent in situations that are entirely
novel?"
74. "... we still have government at all levels marked
by a complacent "we know what is best for you"
attitude, one which assumes that the way to govern is
to react to events as they occur, to involve clumsy
procedures and to search for precedents."
75. in a changing world there are no precedents. The
pollies do NOT 'know' - people may know how to get
power, but they do not know how to use power in a fair
way, because the process to get power relies on being
'unfair'. Politics is a dirty business, and pollies
are the cream of the dirt process.
76. Sadly, this applies at all levels of governance,
around the world. it is rare that people with a real
sense of fair play & justice get to power; when they
do, they lack the support systems in terms of
information and people that can be trusted (e.g.,
Nelson Mandela in South Africa). i suppose this is one
lesson from history that holds true today and will be
true tomorrow, unless we fix our systems of
governance.
77. P57 "Our politicians should initiate and lead in a
debate on national goals. But most seem unwilling or
unable to confront larger social issues." ... "Our
politicians seem embarrassed to emit a flicker of
idealism [courage], to espouse a firm idea for the
future, to define a worthy role for the future."
78. Well, i guess on this matter history is a very
good guide!
79. P57 "We must have long range planning by
governments. But we cannot do this effectively without
some utopian design for society of the future."
80. This is the key statement in this book. i have a
rock solid "utopian design". This is what i do.
81. P57 "People need meaning - a larger meaning that
can be summoned up by politicians flourishing balance
sheets."
82. This is WHY i designed a new system of accounting
and real time info systems.
83. This is WHY i designed a new system of accounting
and real time info systems. Dod goes on to give an
outline of his "utopia". i thought it was mostly
fluff, without any operational value i.e., can we do
it?
84. P58 "The economy no longer consists of a multitude
of small firms involved in competition on an open
market. it is dominated by large corporations whose
managers have learned that it does not pay to compete
strongly on prices."
85. This was true in the 1970s and it is true today.
86. P58 "The issue of economic justice is the share in
productivity gains to be received by governments,
shareholders, managers, employees and consumers."
87. Economic justice iS justice. Further, it is NOT
just the gains in eco value from production of goods
and services that is at issue.
88. Economics, politics & sociology comes down to
answering three questions:
a. how big is the economic pie?
b. who gets what part of the pie?
c. how does a. & b. change over time?
89. This requires a forecasting model at a global
level. Further, we need a radical change in our
thinking on what is a FAiR share of the pie.
90. P60 "Education must prepare us for these changes
and help us to acquire new job skills."
91. Agreed!
92. P60 "The answer to this problem is a vastly
expanded and re-organized education and training
system."
93. Yes, but what would be the main elements in this
system? i have written how ALL education can be built
from scratch using a paper called literacy & numeracy
in business ethics.
94. P61 "At the moment, we have no clear future goal
offered to us by government. We fumble our way into
the future unaware, without confronting the vital
choices that will determine our lives and the future
of our children."
95. Some things never change?
177. Dear Human Resources People,
178. "Respect for All"
179. i think this is the best place to start.
180. The idea of knowledge is a social construct and
to manage is the same as "to govern". i have spent a
lot of time trying to define the terms "manage" and
"knowledge". The key idea that i have come up with is
that all ideas embrace a. context, b. conduct & c.
content. Before we can solve a 'problem', such as the
lack of democracy and peace, we have to know the key
sources of friction.
181. i reject the 'factory' model of education (chooks
+ pellets = 'processed' chooks) - there are many
leading educators who agree with me. There is a very
serious lack of democracy in education at all levels -
this breeds 'yes' people and a lack of creative
solutions to key problems.
182. As you will see from my CV, i am of the view that
education of ALL people is crucial to the economic
well-being of Australia (e.g., with an aging work
force, we cannot afford to put people out to
'pasture'). The position you describe is of core long
term interest.
183. i have written a 'cook' book for education at any
level or age group. i think that the young can learn
from the old and the old from the young - the young
tend to be less risk averse and creative than older
people.
184. i think we need to harness our strengths better
as a society.
185. i think education is a 'mess' at all levels: many
people are excluded from education because of their
social history or economic group - this is a massive
waste of resources.
186. Education and health are the key social issues
facing Australia.
187. i have built computer systems around the idea of
risk management for the mental and physical health in
a local business context. The soft ware i have
designed has been fully tested in the area of
portfolio management in treasury operations. i attach
a generic set of criteria drawn from advertisements
and a CV that gives a more complete description of my
background.
188. My application will be a little different?
189. i am different - but i know that difference is
strength in a diverse group of people (nothing more
boring than if every one is the same?).
190. A key strength is that i am 'expert' user of
computer hardware and software.
191. My interest is from a 'user' perspective, rather
than a 'tech' view point. i find most tech reports to
be buried under tech fluff. Consider an example below.
192. i had a quick read of the report by a consultant
called "Future of Centre", by XYZ - it was of a high
standard and i really liked the 'ground work' from the
users' view. There were many tech terms that i did not
know. My guess is that the managers would have come to
a 'similar' view - the iT area and systems can change
VERY quickly.
193. My key strength is that i could serve as an
"interface" between the iT people and people who need
to make the decisions based on scenarios.
194. i think that there is a clear risk of data on
people (say in police, justice, ministers, policy etc)
being given to 'outside' agencies.
195. Scenario 2, of scenario 1 OR 2 OR 3 in the report
by XYZ, seems to minimize the risk from private access
or control of ZYX ideas and sources. Define: scenario
1="high risk", scenario 2="medium risk" and scenario
3="low risk". i think all advisors should give at
least 3 options to decision-makers with relevant info
to support the options or scenarios.
196. it is often very hard for tech people in iT to
keep things simple enough, without getting 'buried'
under jargon.
197. To be simple is VERY hard, especially in the iT
area.
198. i have a great deal of experience with iT people
in the design of financial systems. i have designed
THREE soft ware systems and information systems for
large finance houses; it is clear that 'outside'
access or control of data is a key threat.
199. Contract design is an art; the key is to keep it
SiMPLE, with ALL key terms that impact on cost &
performance being clearly specified - the focus should
be on the 'big' ticket items. Often contracts attempt
to get 'small' details down & the contract gets buried
under un-important detail.
200. i know the above from experience dealing with
leasing across international borders and in dealing
with the tech iT people for financial systems.
201. This is nearly always the key issue when trying
to make change in ANY organ; the 'trick' is to get the
end-users and support staff (people who depend on the
'old' systems) working for change.
202. i have often found that 'toe cutters' force
change on support staff. All large organizations can
be VERY political. As a 'fresh' face on the block, i
would NOT have any particular political alliances.
203. it is very hard to get "internal" people to make
changes (neg' baggage from the past/present).
204. if an outside 'consultant' reviews the systems,
they often charge an 'arm & a leg' and bury the key
ideas in jargon i.e., they are not simple enough.
205. i am very familiar with how outside 'consultants'
operate. if they can not explain some thing to me, it
is likely to be tech fudge.
206. The fact that you want a short term person is a
good idea - that way, you get some one who is part of
the organization, who has no neg baggage & you get to
'check them out'.
207. i would like to work for a government organ that
has a commitment to 'efficiency' and fair policy.
208. Many moons ago, i was hired by Western Australian
Treasury (1988/89) to set up the financial analysis
section (after the financial DiSASTERS of the late
1980s). i hired AND taught all staff and designed the
decision support systems. Along the way, i caused
'friction' because people felt fear because many of
the past decisions were "bad". This was a big lesson
for me (i was a little on the 'na‹ve' side).
209. No doubt a similar situation will be evident.
Thus, the key policy is to learn from the errors, such
that people are NOT hurt by past "bad" decisions. This
way people have no fear, and will embrace change. i
would make my policy clear to any people who report to
me.
210. in my view, it is best if people look at their
own 'errors' and fix their own errors, without fear of
losing their jobs etc.
211. i think high quality in this case is to keep
things SiMPLE, while giving people (users) the last
word on the ideas and security that they need to be
effective.
212. i try to achieve change by asking 'good'
questions.
213. i attach my basic method below:
Start simple.
Keep it simple.
Have many paths to the focus.
Build on what people "know".
Modify systems to suit client skills.
Use stable and secure operating systems.
Record client pathways to learning.
Base learning on a problem suited to clients.
214. Do you know what the above means?
215. if you do, then you know my management approach
AND my method to design systems to manage and adapt
policy.
216. The above is an example of me trying to be SiMPLE
about a 'tough' area.
217. The following is a sketch of my views and general
'attributes'.
218. MEMBERSHiPS
219. Global Education Centre
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Received on 03-05-06
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