simorgh magazine issue 86

7/26/2019 Simorgh Magazine Issue 86

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From Workplace to Worthplace II

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Publisher: Simorgh Publication

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Editor: Shahriar Ayoubzadeh

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Content Research, Pagination, Graphic Design:

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Copyright 2009-2016 Simorgh Magazine



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Tel: 613-291-6167e-mail: [email protected]

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you? List on a ipchart colleagues suggesons about honour-

ing dignity in the worthplace more deliberately.

3. Subjecvity: what would it look like in your place

of work to shi everyones focus more deliberately to the

viewpoint that employees are uerly special because they

each have an inner awareness, an interiority, that gives them a

presence to their very own self? How many other colleagues

can idenfy with that personalist quality? How would col-leagues enable and nourish such a quality at work? Are they

aware that enabling and nourishing such personalist qualies is

at the heart of ethics? That it is a perspecve that must rst be

lived personally and then lived at work to bring a worthplace

to birth?

4. Self-Determinaon: what would it look like in your

place of work or to shi everyones focus more deliberately

to the viewpoint that employees, being spiritual individuals

(the I quality), need to be free to be creave, to have deep

experiences of self-mastery and freedom in their work as an

ethical prerequisite? Do they experience such moments now?

Describe how, or why not? What is your experience of yourcolleagues who do experience this personalist quality of self-

determinaon at work? Give examples of the kinds of work

they do? If not, why not?

5. Relaonality: what would it look like in your place of

work to shi or to shi everyones focus more deliberately to

the viewpoint that employees, to be healthy, must feel that a

true sense of belongingness exists in the workplace? Does your

workplace foster Maslows need for belonging, not simply per-

sonally, but communally? Does your workplace oer a genuine

amount of self-fulllment and that employees needs as social

beings are honoured and respected? As you ponder this per-

sonalist ethic for your workplace, how successful do you think

your workplace has been up to this point? Is it a place where

people are accepted for who they are and that they can make

genuine contribuons? Is your workplace a genuinely healthy

environment emoonally, intellectually, spiritually within

which to work?

If one were to provide you with a Personalist Ethics Ther -

mometer, with a potenal reading of 0 to 10, how do you

rate your workplace? a 7? a 3? a 9? For many, such a

portrayal as I have presented of the Worthplace may simply

be a pipe dream. I dont believe it is. It does mean ongoing and

daily work and commitment to enacng the dream in pracce.Keep in mind that the theme of Olympic values (excellence,

friendship, and respect) has one emphac sentence: The

ame must never go out. In agreement with business writer,

Tim Leberecht, business needs to be not only transaconal

but must include the transcendent, emoons, engagement,

the relaonal, passion and that, like the Olympics, must leave

space for our imaginaon [and for] wanng more for the

unknown. Yes, the ame must never go out! How capable are

you of dreaming? Dr. Judith Orlo, MD, a psychiatrist, intuive

healer, and New York Times bestselling author, writes that the

Kalahari Bushmen (or !Kung Bushmen), oen considered to be

some of the most spiritual people on earth, hold to a spiritual-

ity that believes, There is a dream dreaming us. What is you

dream? Perhaps it might include a personalist ethic for the new

worthplace. Check it out. Again, Shakespeare helps us round

out our observaons and reminds us that at the end of the day

we really are mortal:

We are such stuAs dreams are made on; and our lile life

Is rounded with a sleep.

ENDNOTES

What I am doing in PART III is connuing the series of musing

if you will, on the structural elements that I believe are needed

in creang and growing a worthplace, a concept I invented

or, I should say, came to me in the early 1980s while I was out

for a jog one morning, I realized then that we want something

more not only personally but in our work lives. This somethin

more that I describe in the arcle is the search for othernessthat is intrinsic in each of us without excepon and oen calle

transcendence, that something or someone bigger than our

ego selves pulls us into a future worth going to. For many their

worlds are too small and hence also, personally and profession

ally, are too small as well. We are born to stretch!

Personalism, in Stanford Encyclopedia of Philosophy, rst

published Thursday, November 12, 2009; substanve revision,

Monday, December 2, 2013. Website: hp://plato.stanford.

edu/entries/personalism/. Accessed: February 23, 2005.

Margaret Beneel. Soul at Work: Spiritual Leadership in

Organizaons. New York: Seabury Books (an imprint of Church

Publishing), pp. 9, 10. She explains: This denion has a long

and noble pedigree. See Mary Frohlih, Spiritual Discipline,

Discipline of Spirituality, Spiritus 1, no. 1 (2001) for a similar

denion that draws on Bernard Lonergan, who in turn draws

on Thomas Aquinas, p. 155.

Bernard Lonergan. Insight. New York: Philosophical Library,

1957.

To nd more of the quote, type in Gratude and Melody Bea

e on the Internet.

I will try to be more praccal in the following workplace-to-

worthplace secon of this paper in applying the features of

the personalist ethic more fully.

Personalism, in Stanford Encyclopedia of Philosophy, rst

published Thursday, November 12, 2009; substanve revision,Monday, December 2, 2013. Website: hp://plato.stanford.

edu/entries/personalism/. Accessed: February 23, 2005.

Tim Leberecht. The Business Romanc: Give Everything, Quan

fy Nothing, and Create Something Greater Than Yourself. New

York: HarperBusiness, 2015, p. iv.

Website: hp://www.drjudithorlo.com/Free-Arcles/Tap-

ping-Dreams.htm. Accessed February 25, 2016.

William Shakespeares The Tempest, Act 4, scene 1, lines

148158.



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Thus, a personalist ethic gives us a framework to consider our

human make-up. I use the word framework not as a set of

rules but in the sense of a reminder or what is oen de-

scribed by the monasc 6th century Rule of Benedict, a frame-

work that acts like a railing that we can use, for example, if

we are going downstairs. It gives us support; it helps balance

us and we feel more secure. Somemes in the midst of living

our day-to-day lives, we lose touch with some of the basic

components of what makes us ck, so to speak. This image ofpersonalist ethics as integral to building a worthplace reminds

us that certain necessary primary features of the human per-

son need to be in place.

In short, each of us is (1) unique because each of us is capable

of being disnguished from the rest of nature by our (poten-

al) ability to reason. I also realize that [h]uman excepon-

alism has dened most personalist thought. However, I do

reject Darwins claim that the only dierence between us,

nature and animals is one of degree but not of kind. We have

known for at least 2,500 years of philosophical thinking that it

is our ability to reason that sets us apart. This, to me, doesnt

nullify the fact that animals oen have more sense or know-

how than we do. For example, while living in southern Texas,

whenever the cale began mooing and kept this up day and

night for two weeks, that a hurricane or erce wind/rainstorm

was on its way. Dogs and cats can alert owners to potenal

dangers, etc. Its oen ironic and embarrassing that with such a

disnguishing intrinsic quality such as the ability to reason that

history is replete with zillions of unreasonable persons who

start wars, murder people, create mayhem, etc. In spite of this

incredible gi of reason that nature and life have endowed us

with, it is oen embarrassing to point that out.

As persons we are also due unreserved (2) dignity and respectand value simply by being persons. Having spent the beer

part of y years in the eld of human relaons only makes

me blush at how oen people and employees are treated

without a proper sense of dignity, as though they were simply

objects or another materialisc cog in the mechanisc ma-

chine call business bureaucracy. According to my account of

personalist ethics, such behaviour is unethical. Do you think

that the ruthless dictatorship of North Korea sees its cizens as

persons? From all accounts, without so honouring its cizens

as such, great evil is visited upon them.

A third personalist quality is what is called (3) subjecvity, that

is, we are aware of our very selves, our very subjecvity. Thisis because persons have an interior life, an interiority, an inner

sense and awareness of their I-ness. We are able to say, I

am, and be aware of this because of our existenally inbuilt

giedness of interiority. In many, many ways, when we ponder

such a personal gi, the spirit of gratude is all we can give

back. Life gives to us; our response can and should only be,

Thank you.

A fourth personalist characterisc is that of (4) self-determina-

on, that not only am I gied with self-awareness of being an

I but able to enjoy the fruits and lt of that subjecvely awar

I with gis of self-mastery and freedom. It becomes obvious

that when persons are unjustly blocked or bounded by a lack

of honouring their innate self-determinaon, a grave sense of

injusce rears its ugly head. We see this, sadly, in homes where

children are abused and their innate ability to construct their

imaginal worlds as they are growing up. They are denied their

God-given rights to self-mastery, learning as they go along,

grow, and blocked in their freedom to do so.

Finally, a personalist ethic recognizes the inherent and intrinsic

make-up of people as (5) relaonal, that is, each of us knows

intuively that as social beings, we nd fulllment and love in

community, in being with one another. The family construct

typies that perfectly. Being a community is dierent than bein

a team. A true community is aware of its members, cares abou

its members because persons experience love and acceptance.

A team may have members who like one another perhaps, but

its goal is more centred on task-compleon. A community is so

because it has deep roots in the intrinsic value of what a huma

being is all about.

Next I wish to provide praccal understandings that hopefully

will facilitate laying out how such a personalist ethic can be bui

into the workplace. The hope is that such a transposal will begi

changing workplaces into worthplaces. These personalist quali

es must become the basic ethic that embeds themselves in

our hearts and minds so that they become second nature in ou

acons. Assume that you are in charge of iniang this person-

alism project. Lets take each personalist quality one-by-one:

1. Uniqueness: what would it look like in your place of

work to shi or to shi everyones moral compass and ethical

focus more deliberately to the viewpoint that employees areabsolutely one-of-a-kind because of their personhood and thei

inbuilt gi from nature and life of the ability to reason? How

would employees consciousness change? That may be a stretc

for you when thinking of some colleagues but irrespecve of

your personal reservaons or biases, assume you could get be-

yond them and begin to ask that each employee see themselve

as unique but also to see others that way as well. A simple exe

cise asking them to list their talents and skills and unique piece

of who they believe they are can be a huge start. Ask them to

go back in me to those memories where they were treated as

special (in the best sense of this term) just because they were

persons. List on a ipchart peoples responses or reacons to

how and why they feel unique.

2. Dignity: what would it look like in your place of work t

shi everyones focus more deliberately to the viewpoint that

employees are of worth, that they are worthwhile just because

they are persons? If it is not too intrusive, for those who dont

feel a sense of worth, can you ask them why? Is it a psychologi-

cal problem, e.g., suering from depression, or is it because of

the way people and manager(s) treat them? What would allow

them to feel more worthwhile? Are you and your colleagues

able to envision yourselves as worthy of dignity just by being



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have called being ex-centric, that is, persons by birth are natu-

rally called to transcend themselves for fullness of humanness.

Not cooperang with this lt to transcendence leaves a person

a selsh individual. We described this experience as spiritual-

ity that is, the human spirit, fully engaged and we described

the soul as the lived manifestaon of spirituality in each of

us. Further our soul is the way that emoonal and relaonal

depth is lived out and the way that yearnings for development

or evoluon are given space. Spirituality, therefore, is a verb innouns clothing. The soul is how the human spirit, fully en-

gaged, becomes concrete in the real world.

This same reaching out or going beyond is what the work-

place must acknowledge, embrace and live in order to be trans-

formed into a worthplace. A sense of transcendence allows

dierences to recede and true business issues to be present

in clear relief. Outside-the-box thinking can only truly come to

creave fruion through self-and-other transcendence. The

alternave is to aempt a spiritual exercise with cognive or

intellectual tools while always leaving the curtain of full insight

unveiled. We need to remember that insight is given to us, per-

sonally and in the worthplace. The late but noted philosopher,

Bernard Lonergan (1904-1984), provides its ve characteriscs :

(1) insight comes to us aer we have wrestled with the tension

of an inquiry; (2) insight comes suddenly and unexpectedly;

(3) insight is the result of inner condions (such as preparaon

and expectaon on our part; deliberaon, and taking me to

mull things over; aenveness; our ability to follow the line

of inquiry; and our sincerity in the searching); (4) insight rests

on working on a real problem; and nally, (5) the insight must

eventually become part of who we are, that is, once we be -

come aware, we cant become unaware). Insight is gi, there -

fore, and not simply the fruit of external circumstances. Being a

gi means we cant fabricate it; we simply need to be grateful.Keep in mind also Melody Beaes words, Gratude unlocks

the fullness of life. It turns what we have into enough, and

more. It turns denial into acceptance, chaos to order, confusion

to clarity. It can turn a meal into a feast, a house into a home,

a stranger into a friend. ... Gratude turns negave energy into

posive energy. There is no situaon or circumstance so small

or large that it is not suscepble to gratudes power.

Below is a visual of the basic components or characteriscs of

personalism:

PART III

In Part I we discussed the noon of the social character, acontext or worldview that we are born into. I was specically

relang this to the doing of business where the mindset is oen

one of ROI (return-on-investment) only oen at the expense

of ROIR (return-on-investment- or integrity-in-relaonships).

I pointed out that true balance is both: a commodity-based

vision but also a meaning-based vision that must be integral to

doing business. The meaning based vision is always primary,

that is, persons always come rst existenally and primarily,

then prots. In Part II I laid out more of the philosophy of

personalism with its ve characteriscs which are integral to

a person-based or meaning-based vision of life and of doing

business. These were: the primal uniqueness of all persons, not

just one of kind in relaon to other animals; the uniqueness ofpersons that demands an enrely dierent ethical paradigm to

make and weigh ethical judgments; the interiority and sub-

jecvity of all persons, that shows itself in the unity of self-

consciousness, freedom, and personal autonomy; self-determi-

naon, that is, that a person acts in this world and in business

not just in a determinisc manner, but in freedom; and nally, a

person is a social being, naturally lted and dependent on oth-

ers for relaonality and for communion with others.

Persons naturally by birth reach out to otherness, what I

To be nobody-but-yourself

in a world which is doing its best,night and day, to make you everybody else

means to fght the hardest battle

which any human being can fght; and never

stop fghting.

e.e. cummings (1962-1894), A Poets Advice

(1958)

From Workplace to Worthplace :

A Personalist Perspective and Ethic

Dr.MichaelE.Rock

HumanRelaonsConsultant

May2016



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