Biblio
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(1996). Changing the Bully Who Rules the World: Reading and Thinking about Ethics.
"We serious readers like to meditate upon villainy when we find it in life or in books. Such meditating makes us feel philosophical. Helping professionals are less peaceable. They think of human cruelty as something to study with the unswerving goal of getting rid of it. They interest themselves with, among other subjects, a spectacular specialty of villainy that would have made the poet Tom McGrath prick up his ears—that is, the villainous cunning by which a few human beings condition whole enclaves of other human beings dutifully to commit large-scale cruelty. They regard cruelty the way physicians regard a bacterium or a virus: first, they identify it as fast as they can—get its measure, so to speak, figure out its lifestyle and habitat of choice—and then second, they devise for it the most hostile environment that their technical prowess can invent. We would be furious if our doctor looked into our sore throat, drew back, and then cried out, 'How utterly fascinating! How extraordinary, really, the way those germs writhe and thrive in the host's dark vault of throat!' We want the doctor to be a confrontational agent of change, not an aesthete. If our doctor won't get rid of those squatters we'll find another doctor who will." (p. xxii)
(1996). Mental Disorder, Work Disability, and the Law.
"Many mental health advocates and experts note the parallel between useful accommodations for people with psychiatric disabilities, such as workplace flexibility and an individualized approach to management, and good management practices that would benefit any worker. They assert that adjustments of job demands to the temperament, sensitivities, strengths, weaknesses, and preferences of a valued employee occur frequently." (p. 268)
(1995). Do What You Are.
"Pressure to be what you aren't can cause lifelong confusion. If you are obliged to fit into a certain group mentality that really doesn't suit you (this could be a family dynamic, a school or community setting, or a professional environment), you may end up denying your true nature and not enjoying your required role. If you spend twenty years at a job you don't enjoy, you may end up not only out of touch with your natural interests but—even worse—with a distorted view of your own competence." (p. 90)
(1995). On Great Service: A Framework for Action.
"Job-relevant learning is a good tonic that helps human beings overcome the repetitiousness, fatigue, 'onstage' pressures, and sense of powerlessness that accompany many service roles. Personal growth is a source of self-esteem for people in jobs that can burn up esteem as though it were jet fuel." (p. 189)
(1995). Fundamentals of Algorithmics.
(1995). Measuring Disease.
(1994). Coping with Difficult Bosses.
"There are certainly times when honest spontaneity is the key to improved human relationships, but while you are being harpooned by a hostile boss is not one of those times. It is then you need to do what actors do—communicate emotions you do not feel." (p. 20)
(1994). Jobshift.
"The integrity I am talking about is psychological rather than ethical. It means 'wholeness', and its opposite is disintegration and not dishonesty. With so much change and fragmentation in the new career world, you need a solid core of self. You have to be true to who you are—to your identity." (p. 129)
(1994). Keeping the Rabble in Line: Interviews with David Barsamian.
"Any form of concentrated power, whatever it is, is not going to want to be subjected to popular democratic control or, for that matter, to market discipline. Powerful sectors, including corporate wealth, are naturally opposed to functioning democracy, just as they're opposed to functioning markets, for themselves, at least. It's just natural. They do not want external constraints on their capacity to make decisions and act freely. It entails that the elites will be extremely undemocratic." (p. 242)
(1994). On Becoming a Leader.
"In sum, we have the means within us to free ourselves from the constraints of the past, which lock us into imposed roles and attitudes. By examining and understanding the past, we can move into the future unencumbered by it. We become free to express ourselves, rather than endlessly trying to prove ourselves." (p. 79)
(1993). Crazy Bosses: Spotting Them, Serving Them, Surviving Them.
"Today, American workers exist in the most primitive form of group, one that is tradition-free and free of loyalty. Such an environment generates tremendous fear in people, fear of loss, of death, of dissolution and shame. Fear that drives people together. Fear that keeps people apart. It is a fear produced by the incessant demand for short-term results and the feeling of danger supplied by a variety of villians. And it is not irrational. It is real. It is sane." (p. 94)
(1993). The Psychodynamics of Organizations.
(, Ed.).
"A wide variety of approaches that guide investigation of organizational life have openly and strongly challenged the assumption that organizations behave as rational systems." (p. xiv)
(1993). Raving Fans: A Revolutionary Approach To Customer Service.
"A customer's vision has meaning only in the context of your own vision." (p. 52)
(1993). Programming Under Mach.
(1992). Abuse in the Workplace: Management Remedies and Bottom Line Impact.
"Certain conditions are necessary for creativity to flourish, one of which is the time to play with ideas while in an open mode of thinking: relaxed, expansive, less purposeful, more contemplative (Cleese 1991). Organizationally, this translates into administrative slack. Peter Drucker relates a company's ability to innovate to the amount of administrative slack it provides in its daily operations ('Creativity in Danger' 1991)." (p. 149)
(1992). Ethical Theory and Business.
"Those who question the legitimacy of the modern corporation altogether because of the evils of excessive corporate power usually believe that the corporation should have no right to decide how things are going to be for its constituents. While we believe that each person has the right to be treated not as a means to some corporate end but as an end in itself, we would not go so far as to say the corporation has no rights whatsoever. Our more moderate stance is that if the modern corporation requires treating others as a means to an end, then these others must agree on, and hence participate (or choose not to participate) in, the decisions to be used as such." (p. 78)
(1992). Integrity in Depth.
Carolyn and Ernest Fay Series in Analytical Psychology.
"The acceptance by the self of its own failures to achieve its ideals is the only way that it can earn the empathy required for a human attitude toward the shadow. When the shadow appears to act out what has been morally repressed, it is as if another self emerges, out of relation to the ideals in which we normally center our identity. That self does things we know are wrong and yet for which we must assume responsibility, creating the anxiety we know as guilt." (p. 65)
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