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Stovyklos Projektas "The Amazing Sapiens" (Mastery (Suggestion …

- - - - Reflection, however, is an example of an approach I call first-order negative, second-order positive. It’s got very visible short-term costs — it takes time and honest self-assessment about our shortcomings — but pays off in spades in the future. The problem is that the future is not visible today, so slowing down today to go faster at some future point seems like a bad idea to many. Plus with the payoff being so far in the future, it’s hard to connect to the reflection today.
      - Question for discussion?
        Most of the time, we don’t even consider our theory of action. It’s only when asked to explain it that the divide between how we act and how we think we act becomes apparent. Identifying the gap between our espoused theory of action and what we are actually doing is the hard part.
        
        Questions that can be raised and suggestions
        
        The first step Argyris identified is to stop getting defensive. Justification gets us nowhere. Instead, he advocates collecting and analyzing relevant data. What conclusions can we draw from experience? How can we test them? What evidence do we need to prove a new idea is correct?
        
        The next step is to change our mental models. Break apart paradigms. Question where conventions came from. Pivot and make reassessments if necessary.
        
        Problem-solving isn’t a linear process. We can’t make one decision and then sit back and await success.
        
        Idomi citata
        “Fail early and get it all over with. If you learn to deal with failure… you can have a worthwhile career. You learn to breathe again when you embrace failure as a part of life, not as the determining moment of life.”
        — Rev. William L. Swig
- - - - Further suggestions/open discussion/examples can be found
        The intense nonverbal connection we experience with those we are close to is clearly not appropriate in a work environment, but to the degree we open ourselves up and direct our attention outward to other people, we can access a part of the sensitivity that our ancestors had, and become much more effective at reading people. To begin this process, you need to train yourself to pay less attention to from them that will register with you as feelings or sensations. Trust these sensations—they are telling you something that you will often tend to ignore because it is not easy to verbalize. Later you can try to find a pattern to these signals and attempt to analyze what they mean.
      - Molding yourself to see how other see you, what and how cna be improved or removed?
        To see ourselves objectively, we must follow the example of Temple Grandin. We can begin this process by looking at negative events in our past—people sabotaging our work, bosses firing us for no logical reason, nasty personal battles with colleagues. It is best to start with events that are at least several months old, and thus not so emotionally charged. In dissecting these occurrences, we must focus on what we did that either triggered or worsened the dynamic. In looking at several such incidents, we might begin to see a pattern that indicates a particular flaw in our character. Seeing these events from the perspective of the other people involved will loosen the lock our emotions have on our self-image, and help us understand the role we play in our own mistakes. We can also elicit opinions from those we trust about our behavior, making certain to first reassure them that we want their criticisms.
  - - - STEP2
        The second step is to maintain an openness and looseness of spirit. In moments of great tension and searching, you allow yourself moments of release. You take walks, engage in activities outside your work (Einstein played the violin), or think about something else, no matter how trivial. When some new and unanticipated idea now enters your mind, you do not ignore it because it is irrational or does not fit the narrow frame of your previous work. You give it instead full attention and explore where it leads you. (reikia but atidziam kad tai nebutu random day dreaming)
        
        BONUS MATERIAL
        To help yourself to cultivate serendipity, you should keep a notebook with you at all times. The moment any idea or observation comes, you note it down. You keep the notebook by your bed, careful to record ideas that come in those moments of fringe awareness—just before falling asleep, or just upon waking. In this notebook you record any scrap of thought that occurs to you, and include drawings, quotes from other books, anything at all. In this way, you will have the freedom to try out the most absurd ideas. The juxtaposition of so many random bits will be enough to spark various associations.
  - - - Second, it is best to have wide knowledge of your field and other fields, giving your brain more possible associations and connections.
        
        Third, to keep this process alive, you must never settle into complacency, as if your initial vision represents the endpoint. You must cultivate profound dissatisfaction with your work and the need to constantly improve your ideas, along with a sense of uncertainty—you are not exactly sure where to go next, and this uncertainty drives the creative urge and keeps it fresh. Any kind of resistance or obstacle that crosses your path should be seen as yet another chance to improve your work.
        
        Finally, you must come to embrace slowness as a virtue in itself. When it comes to creative endeavors, time is always relative. Whether your project takes months or years to complete, you will always experience a sense of impatience and a desire to get to the end. The single greatest action you can take for acquiring creative power is to reverse this natural impatience. You take pleasure in the laborious research process; you enjoy the slow cooking of the idea, the organic growth that naturally takes shape over time. You do not unnaturally draw out the process, which will create its own problems (we all need deadlines), but the longer you can allow the project to absorb your mental energies, the richer it will become. Imagine yourself years in the future looking back at the work you have done. From that future vantage point, the extra months and years you devoted to the process will not seem painful or laborious at all. It is an illusion of the present that will vanish. Time is your greatest ally.
        
        By constantly reminding yourself of your purpose, you will prevent yourself from fetishizing certain techniques or from becoming overly obsessed with trivial details. In this way you will play into the natural strengths of the human brain, which wants to look for connections on higher and higher levels.
  - - - The problem is that we humans are deep conformists. Those qualities that separate us are often ridiculed by others, or criticized by teachers. People with a high visual sense are often labeled as dyslexic, for example. Because of these judgments, we might see our strengths as disabilities and try to work around them in order to fit in. But anything that is peculiar to our makeup is precisely what we must pay the deepest attention to and lean on in our rise to mastery.
        
        Through continual exposure to people and by attempting to think inside them we can gain an increasing sense of their perspective, but this requires effort on our part. Our natural tendency is to project onto other people our own beliefs and value systems, in ways in which we are not even aware. When it comes to studying another culture, it is only through the use of our empathic powers and by participating in their lives that we can begin to overcome these natural projections and arrive at the reality of their experience. To do so we must overcome our great fear of the Other and the unfamiliarity of their ways. We must enter their belief and value systems, their guiding myths, their way of seeing the world. Slowly, the distorted lens through which we first viewed them starts to clear up. Going deeper into their Otherness, feeling what they feel, we can discover what makes them different and learn about human nature. This applies to cultures, individuals, and even writers of books. As Nietzsche once wrote, “As soon as you feel yourself against me you have ceased to understand my position and consequently my arguments! You have to be the victim of the same passion .”
        
        Goethe had now come to the conclusion that all forms of human knowledge are manifestations of the same life force he had intuited in his near-death experience as a young man. The problem with most people, he felt, is that they build artificial walls around subjects and ideas. The real thinker sees the connections, grasps the essence of the life force operating in every individual instance. Why should any individual stop at poetry, or find art unrelated to science, or narrow his or her intellectual interests? The mind was designed to connect things, like a loom that knits together all of the threads of a fabric. If life exists as an organic whole and cannot be separated into parts without losing a sense of the whole, then thinking should make itself equal to the whole.
        
        Because we think well of ourselves, but nonetheless never suppose ourselves capable of producing a painting like one of Raphael’s or a dramatic scene like one of Shakespeare’s, we convince ourselves that the capacity to do so is quite extraordinarily marvelous, a wholly uncommon accident, or, if we are still religiously inclined, a mercy from on high. Thus our vanity, our self-love, promotes the cult of the genius: for only if we think of him as being very remote from us, as a miraculum, does he not aggrieve us…. But, aside from these suggestions of our vanity, the activity of the genius seems in no way fundamentally different from the activity of the inventor of machines, the scholar of astronomy or history, the master of tactics. All these activities are explicable if one pictures to oneself people whose thinking is active in one direction, who employ everything as material, who always zealously observe their own inner life and that of others, who perceive everywhere models and incentives, who never tire of combining together the means available to them. Genius too does nothing but learn first how to lay bricks then how to build, and continually seek for material and continually form itself around it. Every activity of man is amazingly complicated, not only that of the genius: but none is a ‘miracle.’ —F RIEDRICH N IETZSCHE