Academics From The United States

"Another way of emphasizing this diversity is to argue that if one cannot forecast (predict), one does not have a theory, and that forecasting is the weakest link in the chain of the management sciences at present. Indeed, if one cannot predict one cannot measure, and if one cannot measure, then there is no "theory.""

"One cannot help but be struck by the diversity that characterizes efforts to study the management process. If it is true that psychologists like to study personality traits in terms of a person's reactions to objects and events, they could not choose a better stimulus than management science. Some feel it is a technique, some feel it is a branch of mathematics, or of mathematical economics, or of the "behavioral sciences," or of consultation services, or just so much nonsense. Some feel it is for management (vs. labor), some feel it ought to be for the good of mankind — or for the good of underpaid professors."

"[C. West Churchman exposed the indifferentist position of some researchers — planners belonging to this school in the following terms:] And if our clients blow up the world, land us in starvation or totalitarianism, that is too bad, but we remained pure in heart to the last, didn't we?"

"[Scientists whose work has no clear, practical implications would want to make their decisions considering such things as:] the relative worth of (1) more observations, (2) greater scope of his conceptual model, (3) simplicity, (4) precision of language, (5) accuracy of the probability assignment."

"The complete analysis of the methods of scientific inference shows that the theory of inference in science demands the use of ethical judgments"

"There would be cases where we would not want to accept an hypothesis even though the evidence gives a high d.c. [degree of confirmation] score, because we are fearful of the consequences of a wrong decision."

"If the chance of error alone were the sole basis for evaluating methods of inference, we would never reach a decision, but would merely keep increasing the sample size indefinitely."

"The individuation process, as the way of development and maturation of the psyche, does not follow a straight line, nor does it always lead onwards and upwards. The course it follows is rather “stadial”, consisting of progress and regress, flux and stagnation in alternating sequence. Only when we glance back over a long stretch of the way can we notice the development. If we wish to mark out the way somehow or other, it can equally well be considered a “spiral”, the same problems and motifs occurring again and again on different levels."

"Ethical judgments can be [should be] included in the scope of science"

"[Ackoff also developed the circular organization concept. This structure is a democratic hierarchy with three essential characteristics:] (1) the absence of an ultimate authority, the circularity of power; (2) the ability of each member to participate directly or through representation in all decisions that affect him or her directly; and (3) the ability of members, individually or collectively, to make and implement decisions that affect no one other than the decision maker or decision-makers."

"Even before Haymarket, ordinarily sober observers of the political scene, such as the economist Richard Ely, responded to the anarchists with alarm. In an article written just before the bombing but not published until shortly after it, Ely characterized the philosophy of the anarchists as one of "gunpowder, petroleum, and dynamite, and their cry is away with religion, away with the family, away with the state." Warning his readers that "doubtless two or three hundred thousand" men and women in the United States were either committed anarchists or sympathizers (an estimate surely inflated by fear), Ely concluded anxiously that "in times of excitement or restlessness, when men in a frenzy of anger are looking about for someone to lead them, those who have been trained in this party may do great damage." Ely and others greatly exaggerated the terrorist nature of anarchism."

"They have two distinguishing characteristics. The vast majority of them are laborers, and, as a rule, they expect the violent overthrow of existing institutions by revolution to precede the introduction of the socialistic state. I would not, by any means, say that they are all revolutionists, but the most of them undoubtedly are... The most general demands of the social democrats are the following: The state should exist exclusively for the laborers; land and capital must become collective property, and production be carried on unitedly. Private competition, in the ordinary sense of the term, is to cease."

"We have among us a class of mammon worshippers, whose one test of conservatism, or radicalism, is the attitude one takes with respect to accumulated wealth. Whatever tends to preserve the wealth of the wealthy is called conservatism, and whatever favors anything else, no matter what, they call socialism."

"Information is data that has been given meaning by way of relational connection. This "meaning" can be useful, but does not have to be. In computer parlance, a relational database makes information from the data stored within it."

"What the earliest utopians—Montaigne, Thomas More, Tommaso Campanella—understood was that they fought not for a place but for a new set of ideas through which to recognize what would count as Real: Equality, not hierarchical authority. Individual dignity, not slavish subservience. Our preeminent problem is that we recognize the Real in what is most deadly: a culture of duty to legalities that are, finally, cruel and destructive. We need to work inventively—as Christ did, as Thoreau did—in the spirit of disobedience for the purpose of refusing the social order into which we happen to have been born and putting in its place a culture of life-giving things."

"Although the '60s counterculture has been much maligned and discredited, it attempted to provide what we still desperately need: a spirited culture of refusal, a counter-life to the reigning corporate culture of death. We don't need to return to that counterculture, but we do need to take up its challenge again. If the work we do produces mostly bad, ugly, and destructive things, those things in turn will tend to re-create us in their image. We need to turn to good, useful, and beautiful work. We need to ask, as Thoreau and Ruskin did, What are the life-giving things? Such important questions are answered for us in the present by the corporate state, while we are left with the most trivial decisions: what programs to watch on TV and what model car to buy."

"As Simone Weil—perhaps the strangest and most unlikely Thoreauvian solitary, outcast, and transcendentalist of all—wrote, echoing Thoreau's sense of awareness: "The authentic and pure values—truth, beauty, and goodness—in the activity of a human being are the result of one and the same act, a certain application of the full attention to the object." Or, more tersely yet: "Absolutely unmixed attention is prayer." It is perhaps the saddest, most hopeless thing we can say about our culture that it is a culture of distraction. "Attention deficit" is a cultural disorder, a debasement of spirit, before it is an ailment in our children to be treated with Ritalin."

"The Imagination has always called for a return to the truest fundamentalism contained in the question "What does it mean to be a human being?" Needless to say, this is a question that deserves the deepest and most patient development. It will have to suffice for the present to say that our reigning social reality forbids—structurally, politically, violently—the broad posing of this question."

"The ethereal is gained by simply doing one thing, consciously. "I made no haste in my work, but rather made the most of it," said Thoreau. What is divine is simply being attentive to what you are doing in the moment you are doing it, assuming that that thing is not merely stupid (i.e., anything you have to do to receive money)."

"The higher standard of living, the more consideration we give to the fun we derive from what we do and its meaningfulness."

"Similar though Marx and Thoreau may be in their accounts of the consequences of living in a society defined by money, their suggestions for how to respond to it are poles apart. Forget the Party. Forget the revolution. Forget the general strike. Forget the proletariat as an abstract class of human interest. Thoreau's revolution begins not with discovering comrades to be yoked together in solidarity but with the embrace of solitude. For Thoreau, Marx's first and fatal error was the creation of the aggregate identity of the proletariat. Error was substituted for error. The anonymity and futility of the worker were replaced by the anonymity and futility of the revolutionary. A revolution conducted by people who have only a group identity can only replace one monolith of power with another, one misery with another, perpetuating the cycle of domination and oppression. In solitude, the individual becomes most human, which is to say most spiritual."

"The true cost of a thing, Thoreau shrewdly observes, condensing hundreds of pages of Marxist analysis to an epigram, is "the amount of what I will call life which is required to be exchanged for it.”"

"Time, for Homo economicus, is not “the stream I go a-fishing in.” It is a medium of exchange. We trade our time for money."

"What Marx and Thoreau shared with Christ was a sense that "the letter killeth." What killed was not the letter as Mosaic Law but as secular "legality." Legality had so saturated the human world that it stood before it as a kind of second nature."

"Thoreau's famous retreat to Walden Pond is thus in a continuum with his sense of the duty of disobedience. He argued that "under a government which imprisons any unjustly, the true place for a just man is also a prison." Less self-destructively; we might say that Thoreau concluded that you might find a just man outside, at Walden Pond, in a self-created exile that is also the expression of a desire for the next world. He understood this exile as the need to create a society—even if a society of one on the banks of a tiny Massachusetts pond—that he could willingly join."

"Thoreau's disobedience is disobedience as refusal. I won't live in your world. I will live as if your world has ended, as indeed it deserves to end. I will live as if my gesture of refusing your world has destroyed it."

"In the fraudulent Manichaeanism of Reason and Revelation, each the light to the other's dark, each more like the other than it knows, the Imagination seeks to be a decisive rupture."

"Christianity, for Blake, bled from Jesus his real substance as prophet/poet. Reason, or Ratio, on the other side, born with the scientific revolution, divided the world from the self, the human from the natural, the inside from the outside, and the outside itself into ever finer degrees of manipulable parts."

"The Muslim whose legs are being reduced to pulp by his American tormentor doesn't care if he's being murdered because he is despised by Christians or because he is an impediment to economic rationality. … For all the inevitability that surrounds the Christian/Enlightenment divide, it should not be so difficult for us to find a third option in our intellectual traditions, even if this tradition seems mostly defeated and lost. It is a tradition that is spiritual and yet hostile to the orthodoxies of institutional Christianity. It is the creation of the Enlightenment and yet it is suspicious of the claims of Reason, especially that form of Reason, economic rationalism, that defines capitalism. This tradition began in Europe with Romanticism and in America with the Concord Transcendentalists."

"Evangelical Christianity conspires with technical and economic rationalism. In the end, they both require a commitment to “duty” that masks unspeakable violence and injustice."

"Do Christian Republicans not understand the fundamental ways in which an unfettered corporate capitalism betrays Christ’s ethical vision and their own economic well-being?"

"Justice, under capitalism, works not from a notion of obedience to moral law, or to conscience, or to compassion, but from the assumption of a duty to preserve a social order and the legal “rights” that constitute that order, especially the just which preserves the system of justice even if the system is itself routinely unjust."

"Systems thinking, as written about and practiced by Russell Ackoff, C. West Churchman, Peter Checkland and others, contained within it many of the impulses that motivate the application of design ideas to strategy, organization, society, and management. Ideas such as engaging a broad set of stakeholders, moving beyond simple metrics and calculations, considering idealized options and using scenarios to explore them, shifting boundaries to reframe problems, iteration, the liberal use of diagrams and rich pictures, and tirelessly searching for a better set of alternatives were all there. If the business and management community had bought it, we would not be having the many discussions about design, design thinking, and expanding management education to engage the intuitive, to embrace values, to look beyond available choices."

"I have noticed that Professor Ackoff (or even I) can make a good theory work in practice, at least well enough to demonstrate its application. But can we expect management practitioners to follow our guidance, just from our writing management books and giving workshops?"

"If the story of my early years with Russ sound like they were years of battle, then the sound is correct."

"Managers cannot learn from doing things right, only from doing them wrong"

"The less important an issue is, the more time managers spend discussing it. More time is spent on small talk than is spent on large talk. Most talk is about what matters least. What matters least is what most of us know most about."

"The less sure managers are of their opinions, the more vigorously they defend them. Managers do not waste their time defending beliefs they hold strongly – they just assert them. Nor do they bother to refute what they strongly believe is false."

"Managers who don't know how to measure what they want settle for wanting what they can measure. For example, those who want a high quality of work life but don't know how to measure it, often settle for wanting a high standard of living because they can measure it."

"The lower the rank of managers, the more they know about fewer things. The higher the rank of managers, the less they know about many things."

"Analysis of a system reveals how it works; it provides know-how, knowledge, not understanding; that is, explanations of why it works the way it does. This [understanding of why systems work] requires synthetic thinking... Analysis is the way scientists conduct research. Synthetic thinking is exemplified by design."

"The only problems that have simple solutions are simple problems. The only managers that have simple problems have simple minds. Problems that arise in organisations are almost always the product of interactions of parts, never the action of a single part. Complex problems do not have simple solutions."

"A bureaucrat is one who has the power to say “no” but none to say “yes”. Bureaucrats can find an infinite number of reasons for rejecting any proposed change, but can find none for accepting it."

"Doing philosophy was an opportunity to learn something new. I expected this to be an adjunct to my practice of architecture. But it turned out the other way. It turned out that the philosophy of science gave me the opportunity to design social systems, and I was more interested in people-oriented systems than in buildings. They were both design, but different kinds of design. I like creating things."

"A corporation that fails to see itself as an instrument of all its stakeholders will probably fail to use them, and be used by them, effectively enough to survive in the emerging environment."

"Another common deficiency is the failure of some panaceas to take into account a social system's developmental responsibilities to its stakeholders."

"Knowledge is the appropriate collection of information, such that it's intent is to be useful. Knowledge is a deterministic process. When someone "memorizes" information (as less-aspiring test-bound students often do), then they have amassed knowledge. This knowledge has useful meaning to them, but it does not provide for, in and of itself, an integration such as would infer further knowledge."

"When a business is bought, it is bought for its potential—for its future, not its past."

"A mission statement should define the business that the organization wants to be in, not necessarily what it is in."

"An organization's mission statement (1) should contain its reasons for existence and its most general aspirations, its ideals. (2) It should identify in very general terms the way(s) by which the organization will pursue its ideals, that is, the business it wants to be in. (3) It should formulate the ways by which it will attempt to serve each of its stakeholder groups. (4) It should meet the preceding requirements in a way that is exciting and challenging to all its stakeholders. Finally, (5) it should establish the uniqueness of the organization."