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Much of it is a natural endowment of a civilized person with a sense of style and propriety. The interculturalist can be more professional, because he has a greater awareness of the specific components of individual and societal culture profiles which he should account for in his intercultural communication. Although, one can never have enough contextual and background knowledge of a person. Therefore, a general ability of empathy, mindfulness, allocentrism and responsiveness are additionally required to account for that which cannot be forecast from cultural value models and biographic data of the representative of other cultures.
The individual as the smallest cultural unit and due to the unique degree of freedom he enjoys among all creatures can only inadequately be understood and accounted for by models such as the aggregate models of culture alone. Therefore a general ethical approach is required to account for the unaccountable. Also situational requirements may differ from occasion to occasion. So, deterministic and specific models are not differentiated enough to account for the specific cultural situation of an individual to be responded to effectively. Models and reference systems remain rough approximations to ever changing live and humans and situations.
Nobody can capture the sea in a bucket. Models are no more than buckets of water. In some more complex situations it might be better to pour back the buckets we take from it and declare it as knowledge and try to study the cycles of waves and the element water as a whole. In other words we need to understand man and culture not only at a specific level which is neither specific nor general enough to account for a human being in general nor for his cultural dimension in particular. After all we should not, neither explicitly nor implicitly reduce — above all not deterministically — humans in general and as cultural creatures in particular to the contents of the bucket our mind can hold and at the same time ignore the totality, the vastness and the ever changing and timeless nature of the sea.
And when one has understood more about the sea one has to look still further to the cosmic interconnection to fully understand the dynamics of its interconnected nature. All these images are meant to signal that we have to look beyond our understanding of man in general and of cultural man in particular - through the lens and perspective of a priory models of him, which are worthwhile yet limited and limiting, however differentiated they may be.
Additionally, the mind as the owner of the mental software also needs to be understood. The understanding of the mind is like understanding the changeless and yet ever changing sea. And in order to understand the mind one has to look to its interconnection with human consciousness as such. The bucket we have taken from the sea of knowledge needs to be enhanced by the knowledge of the sea and the knowledge of the sea should be completed by the cosmic interconnection which more fully explains its dynamics. At the cultural analysis level the bucket corresponds, for example, to the aggregate models of culture, the sea corresponds to the mind and the cosmic interconnection corresponds to consciousness.
The three account for a comprehensive analysis, diagnostic and therapeutic approach to human issues in general and to cultural issues in particular. The bucket can be misleading, even if it is the biggest container of a knowledgeable culture specialist. Even the mass of water of a mighty stream may still be misleading because the solution is not within the domain of the quantitative but rather in a qualitative leap, a quantum leap to a different level of perception of culture and the mind which contains and runs the cultural mental software according to the laws of the mind and the brain.
The tangible bucket gives a false impression and self-assurance about man and cultural man as being something external, instrumental and determinable in analogy to mechanical environments. This reduction can become a conditioning and self-fulfilling process in turn.
The relativization of cultural models should not be replaced by anarchy and anything goes but by the understanding of the mind. We have been saying that the cultural instruments are neither differentiated enough nor universal enough to account for the wholeness of real intercultural scenarios. The specific inputs into the cycle we have identified rarely cover the complete needs.
There will always be deficits because of the incomplete perception of the human reality in general and the cultural reality in particular. All measure are bound to be incomplete. This is not an absolutist, perfectionist stance of the author, not the quest for the absolute, for it has been investigated for centuries and millennia.
Social science cannot ignore it. In particular intercultural approaches cannot discredit it as being culturally politically incorrect because such approaches cannot be found as pebbles on local shores. What does the Chinese Zen monk of the ninth century mean? He refers to a dimension which cannot be captured by the mind alone which to him is a reality; a reality in which neither time nor space nor mental mechanisms exist but pure intuition and consciousness. Where is then that which we consider culture, which is contained in the mind that in turn results from conditioning in time?
And without time where is space which underpins cultural contexts. It is not nihilism, but rather, as a Zen koan Example: the instruction: Clap with one hand! Due to the sheer impossibility to answer one may suspend thinking. Out of this void something new may emerge. On seeing that the exclusive intercultural-mental approaches to cultural issues do often not yield the desired results one stops approaching them at the mental level alone. The understanding of the limitation expands the mind as the Zen koan tends to draw on resources hitherto unknown to handle the challenge.
Similarly, the mind on seeing its limited ability to handle its own cultural content and product explores new resources and has to expand beyond the known. Having understood the sea of the mind so far one studies its cosmic interconnection, where its dynamics and the energy which cause the tide are hidden.
Similarly, consciousness behind the mind provides the fuel to the mind. To understand the sea, one has to understand the tide. To understand the tide one has to understand the energy behind it. Its cause is in the cosmic dimension. Similarly, the cause and source of the mental-cultural dynamics also are in a remote dimension, in consciousness. Therefore the Zen monk doubts all measures which are part of the mental dimension.
He talks from the causal level of the mind with its measures, cultural and others. To truly control culture one has to access the dimension of consciousness where the mind with its strong cultural component receives its dynamic. If it cannot be fully managed at the level of its actual dynamics it can more fully be controlled at the level of the cause of its dynamics. The mental answer to the koan has remained in suspense. Consciousness as a more comprehensive plane for answering the question may have been discovered and that was the intention of the koan.
Similarly, the cultural koan, the mentally unmanageable cultural challenge may trigger something unknown and lead to the discovery of consciousness as a superordinate dimension for its conceptualization, contextualization and control resulting in its sustainable management. To use therapeutic terms, here the cultural panacea — if such thing exists due to the imperfection of man — for cultural issues may reside.
Culture is embedded in the mind, the mind in consciousness. Consciousness is a remote control dimension. It is transcendent of and immanent in the mind. Due to its all- encompassing nature it is the cultural script as well as the pen and the medium on which it is written. By focusing on the medium on which all cultural scripts are written and which existed before the scripts evolved, the scripts subside. The pristine blank sheet of consciousness is still there together with the transcended cultural script. The cultural waves on the ocean of the mind subside as soon as the attention is on the pristine sheet of white paper, on which all cultural scripts are written.
This since a priori existing white paper has been there before. On directing and riveting the attention to it culture is literally transcended. On shifting the attention from the pristine white page to the scripts, cultures are deployed in the time-space of the mind. With a shift of attention one can therefore move in and out of the sphere of culture and transcend it at will, if the ego does not cling to it once the new insight has dawned.
With this ending of culture the beginning of a vaster life of consciousness dawns which transcends cultural limitations and includes cultures. It amounts to culture being reborn and cleansed from its antagonistic nature. If we return for a moment to the cycle of culture and assume that the input in the process is the awareness of consciousness behind culture, the entire circle is transcended.
The mind-body interaction becomes more controllable. As a pilot who has identified bad weather conditions with likely turbulences on his radar, bypasses the critical zone on another route or altitude, so consciousness deals with culture at a level where its turbulences are inexistent. Through the withdrawal of attention to itself the script on the sheet is disenabled. What is left is the pristine sheet, pristine pure consciousness. That is the cultural panacea, the ultimate cure, because it s not only a cure for a particular cultural scenario involving culture X, Y or Z but of culture as a mental phenomenon, and therefore of all cultural woes in whatever combination, shape or form.
With pure consciousness, what rapport do the cultural worlds have? They are in a state of potentiality. And therefore any cultural issues and conflicts are simply inexistent, for they are only actualized in and by the mind. So, the true cultural therapy resides in the ability to not only operate within culture but also in the ability to transcend it and with it all cultural problems of the world.
Then cultural challenges can be approached in a radically new way. In that sense cultural challenges truly appear as a launching pad for human evolution, a paradigm shift from the cultural-mental to the universal-conscious ness level. Man is at the threshold of a fundamental evolutionary challenge and reorientation. With increasing cultural challenges and their magnification by concomitant survival challenges mankind is in danger of cannibalizing itself unless it evolves to a higher level of integration of culture that can usher in world peace.
The roadmap towards peace involves an alignment of all energies at the level of consciousness as an integrator of worldwide cultural liabilities and challenges and a single-minded bundling of human potentialities in the interest of survival and evolution.
If after the ideological era, the cultural age can be followed by an age of consciousness, the exclusive, divisive by an inclusive, uniting era, survival and integrity of the human family is ensured. The earlier the shift towards the unifying and integrating medium is accomplished the less humanity will suffer in the process of the dawn of a new, postcultural civilization which cures its liabilities.
The shift from the mental to the consciousness level is the cultural panacea which has been there throughout the ages. The global cultural challenge as a hitherto insoluble koan can trigger the enhanced resource which provides the answer. So it seems. And there are as many avenues to this metacultural dimension as there are cultures and individuals, as it is in opposition to nothing and envelopes everything. It can be accessed from any of the myriads of cultural conditionings. It sets them all free. All cultures will return home to their true abode and recognize it as their common homeland, from which they separated and became estranged from each other in the course of time.
Now is the time for all cultures to meet again in their common home, the source from whence they originated and diversified and to recognize their true identity which in consciousness is one and the same. They will retain their cultural diversity but see it in the light of their common identity in consciousness. And when a cultural issue arises they can always solve it through their superordinate and essential identity.
The diversification and diversity now appears as a functional differentiation in the relative time and space. Essentially they remain one. They have never ceased to be one at their core. What is the problem of looking at an issue from more than one angle, a dead angle, a narrow angle and a wide angle?source site
Identity Management: A Critical Dimension of Global Management
None except the dead angle denies the existence of the object of perception. One simply derives different information from the same by changing the optic. The specific information which differentiates humans as well as the information which welds them together as a human family is equally legitimate and needed. Nobody has ever seen a coin with one side. Ignoring one side does not deny the existence of that coin, but it is evidence of an incomplete perception. More practically, in our days, the implementation of the European Monetary System has tangibly materialized in a European currency with coins that carry on one side the European motive and a national motive on the reverse side which together reflect two perspectives of one and the same European idea.
The nation states and Europe are interdependent and indissociable facts: without nations, European integration makes no sense and without the supranational Europe the integrator of the nations is not realized. Only the two perspectives account for nearly half a century of efforts in view of European integration. They reflect the new European reality more completely. Yet, this perception is only a milestone on the road towards an even wider angle of perception of the European reality which is in turn embedded in the history of the world as a whole.
One could argue that in order to become a full 3D image of the cultural reality of the world, there needs to be a planetary reference on the third dimension of the coin which is its outer rim. Presently, due to the absence of more advanced cultural, economic and monetary integration of the world beyond regional integration, there is a vague tooth wheel-like engraving on the outer rims of the European currency coins which suggests movement and foreshadows evolution to a world monetary system.
The next milestone, one might speculate, could be symbolized by the insignia of the World Bank on the third dimension of the EURO coins, in addition to those of the national and European central banks on either side of them. This wider optic would revalue the henceforth global currency, because three central banks would be backing it. Global monetary crises would be more controllable. The two or three optics of one and the same monetary reality is conditioned by the cultural perspectives of the European member state cultures.
The political will which was required for its implementation by European Governments was conditioned by their national cultural conditioning and legacy. There are European citizens who mainly perceive the national side of the EURO coins, others may pay more attention to the European side, but only the two sides together constitute the more complete reality with its entire cultural and historical information. The perspective of a world monetary system would require a prior expansion of the perspectives of players to encompass the planet as a whole.
Similarly, we can look at the world only in terms of our own cultural map; alternatively we can perceive the world with a European cultural map or with a global cultural map. One does not deny but confirm and complement the other. They are not mutually exclusive. The wider horizon can add additional monetary stability and the comfort of global usability, a global standard and monetary language spoken worldwide. When the national is an inadequate solution, the European provides more options and capabilities and the world monetary standard might become the superordinate world monetary medium with the maximum reach, stability and global comfort.
Here we do not want to discuss the political and bureaucratic feasibility involved in a global monetary standard and system, as we want to use it as a metaphor for cultural evolution of the horizons and perceptions of the same reality by diverse players. The national and the European system can still be destabilized. A global financial crisis has challenged the national and regional players to expand their cultural horizon in monetary matters so as to cover world monetary affairs as a whole.
What is feasible in monetary matters can be expanded to all other affairs. One can adopt a geopolitical horizon in all other affairs as well, not only when one is forced to do so as in the case of financial or ecological challenges which threaten the totality of the system of the earth with its entire humanity consisting of myriad cultures and smaller cultural entities. The European currency symbolism is of practical relevance. Whenever, as far as the EU is concerned, someone holds Euro coins in the hands which most people still do quite frequently, it can serve as a reminder that there are several possible cultural and mental or consciousness horizons in which we can operate while we are engaged in fairly ritual business practices beginning with shopping.
All cultural programmes are contained in the round coins symbolizing oneness and unity in general.
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All perspectives from the local, regional to the global and universal are conveyed by them and can be leveraged according to need. We can literally grasp these somewhat abstract categories by physically holding the coins in our hands. And the sense of touch is supposed to be a very powerful sense. One can navigate critical cultural issues and sensitivities by moving upward on the symbolic the tooth wheel-shaped rim of the coin ladder of culture and consciousness suggested by the third dimension of each coin, if necessary to the highest level of oneness of consciousness and humanity.
Each level can provide differently scaled inner spaces of mind and consciousness to meet the outer challenges accordingly. When man is challenged he can expand his perceptual capabilities beyond cultural conditioning because the universal motive of survival can be stronger then cultural conditioning. In strategic military and business affairs, where survival, security and comfort are involved man has expanded his horizon to encompass the whole of the world including outer space.
Can one transfer the sectoral expansion of perception to the perception of the cultural reality of the world which celebrates the unique beauty and singularity of diversity and at the same time perceives it as a human family. A family means similar genetic information in uniquely diverse combinations. The perception of difference is always explained by the same DNA which made it possible.
Can the one consciousness that enables the diversity of mental programs be accessed? Can the interdependence of consciousness and mind be perceived; the ramification of one source in myriads of diverse manifestations? This amounts to the perception of the complete human reality and the completeness of the perception provides greater resources and comfort for everybody. It is easy to socialize human beings to a perception of the complete human reality by refraining from a conditioning to a lopsided, restricted reality, which has caused never ending conflicts in human history.
The expansion from a national to a European cultural horizon materialized in over two generations of freedom from war. Regional integration due to the expansion of mental cultural horizons can further expand. Stepwise integration of the world depends on the preliminary expansion of mental cultural horizons.
For long cultural conditioning and the human cultural reality as a whole were at dead angles to each other. This can be and has been changed by supranational efforts. Interculturalists must follow and adopt a supranational, supracultural and transcultural approach which thinks from the start in terms of vaster geo-cultural entities and world culture. Yet the supranational efforts have been undermined by the cultural emancipation and multipolarization of the world as a consequence of the end of the ideological bipolarization of the world.
The bond of consciousness and solidarity of the human family provides the matrix for the supracultural global society. It excludes and denies nothing. It is simply an enhanced perception of the world with greater possibilities for the benefit of the players. The shift can be natural and learned or forced and dramatic to prevent the worst. From cultural specifics and therapies and sectoral efforts I have been trying to lead towards an integrated perception of the whole which is the only prevention of culture conflict and sustainable therapy for world affairs, cultural and others.
In the light of the cosmic dimension, the vastness of the universe with millions of galaxies with millions of stars, human minds can be motivated to expand at least to the confines of the world and to adopt a truly all-encompassing global consciousness, perspective and mindset as a step towards an even vaster cosmic consciousness, because this creation is one: the Creator, the creation and man. The perception of the world as a precious gift in the ocean of the universe with its myriads of diverse resources should inspire gratefulness for the whole rather than antagonism between parts of the whole.
With the Ccreator rather than the created as the center of the universe human consciousness should even stretch to its very Creator and become, beyond global and cosmic consciousness, God Creator consciousness. This is the ultimate unsurpassable and effective cultural therapy and panacea. The sea of live is in perpetual change and movement. There never is a standstill. Man tries to find a quiet point, a harbour, in the vastness of the ocean. The more he tries the more waves he creates which in turn increase the turbulences he seeks to escape.
This is so because it is the nature of the ocean to be in movement and perpetual change. Culture is a means whereby man hopes to create a form of stability on the sea of life. Yet, the more he affirms his culture in order to increase his psychological security, the more cultural waves he creates which unsettle the desired stability, because the cultural waves he creates through the affirmation of his own culture sets in motion cycles of waves of culture.
They may become powerful waves which can threaten life in the entire field of the ocean as well as on land: the culture clashes and wars. This means that the solution to cultural problems is unattainable through cultural means alone. It is their very nature to set in motion the waves of culture. They can only be stopped if he sees that that by which he tries to solve the cultural challenge actually tends to create the problem. If the problem cannot be solved sustainably at its own level, the solution must come from somewhere else, if there is any solution at all.
This is so, because culture is part of the mind and the very nature of the mind is to trigger waves which in turn create cycles of waves. The waves sometimes become tidal waves and destructive. Similarly, the cultural identification sets in motion cycles of competitive identifications, self-perpetuating and never ending dualistic loops which, depending on their intensity, may escalate into major conflict unless the waves created by cultural identification and affirmation can subside.
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Once the cycles of waves are set in motion they assume a dynamic of their own beyond human control. That is how conflicts surge cyclically and somtimes get out of hand once cycles have been set in motion through the over-affirmation of one or more cultural players. They can set in motion the entire see of life. Ironically, the search for stability on the ocean of life, which has a natural dynamic of its own, leads to the very opposite, to major turbulences. If that which one seeks turns into its opposite by virtue of its very search one has to look into another direction to find that which one seeks; seeking to achieve it in a non-counterproductive way.
If the goal becomes elusive the more one tries to attain it one has to examine whether and why the search does not yield the expected result. The answer is based on the dualistic nature of the mind which contains culture. Any mouvement creates pendulum-like a similarly strong reaction. The resulting instability is greater than the initial instability which one thought to further stabilize and consolidate. So, one might have been better off, if one had not started to set in motion the cultural game of action and reaction.
This would have required the insight into the consequences of cultural self-affirmation, which in turn requires the understanding of the cycle of events an attitude or act such as cultural over-affirmation may trigger. If whatever one undertakes at the cultural level, which is the mental level, because the latter contains the former, can only inadequately lead to the desired stability one hopes to find in cultural self-affirmation - beyond the maintenance of imperative personal integrity -, if one sees that all action creates more problems one stops action and examines the situation:.
One concludes that all mental activities are dualistic and dialectical, also all cultural measures which are part of the mental realm and therefore follow the dialectical logic of the mind. The cultural path or the mental approaches are no longer considered as offering any perspective of reaching a sustainable consolidation neither for oneself nor for others. Therefore one distances oneself from the cultural and the mental logic. On the ocean of life, culture and the mind itself are the actual cause of instability. If one penetrates deeper into culture and the mind towards the ocean bed one can find a stability which, however, is not necessarily permanent because nature knows no absolute stability in the long-term.
The tectonic, hydraulic and atmospheric conditions do also impact the deeper layers of the ocean. So, wherever I turn within the known there is no sustainable solution to my search of a definitive harbour of peace and stability. There seems to be neither a solution within cultural measures nor within the reach of the mind as a whole. All solutions display experiential evidence of incomplete solutions.
Now one also stops the inquiry into the deepest recesses of the mind because they cannot offer the complete solution to my question of how to achieve sustainable identity and stability. On further investigation of the vertical plane I realize that the more I let go of the mental and cultural search, the freer I feel from the weight of culture and the mind. On letting go the cultural and mental mooring I approach a degree of serenity and freedom which eluded me in my cultural-mental inquiry.
Progressively, a horizon of another shore dawns, I have never known before. As it takes shapeless shape, formless form, I follow the beacon of that shadowless light. I resolve to dissolve my attachment to the shore of the known of the mind and set my compass on the beacon of the unknown shore. The relative, dualistic, changeable and insecure of this side vanishes as I absolve myself and loosen the ties of this shore of the incompleteness of the mind to approach the complete of the absoluteness of the other shore. As I position myself there the previous has no more impact on me.
I feel free from it. Its relativity is at a distance. I perceive it as incomplete. I have solved the dilemma by absolving myself from the limitation and incompleteness of the relative and by adopting the vantage point of the complete and absolute. The anchoring in this optic is fulfilling, complete: absolute. I try to anchor myself in this optic. I am free from the constraints of culture and the waves it stirs. On this shore it has no sway on me. This freedom from culture is a state of freedom and liberty t foreshadowing a potential civilization of freedom.
The waves of culture are no more. And this ushers in peace and serenity. Along with the waves of culture the waves of the mind have subsided. The ocean is still. The cultural and mental pursuits are still. In this stillness that which I hoped to find in vain through cultural means abounds. To be systematic, the roadmap of rescue from the turbulences of the psycho-social, organisational and institutional environments of the ocean of life requires its complete understanding: The mental-cultural diversity clashes appear from horizon to horizon, horizontally.
In order to understand it more completely one has to inquire vertically into its very depth and into the height. There the horizon widens so that two shores delineate themselves with their beacons. One is the beacon of the mind which by itself remains on the horizontal plane. Suffering, learning and insight are the milestones of the roadmap towards the other shore. Its beacon illumes my search. On reaching it the entire field unfolds and I can see the totality of the sea of life in its true perspective. And it appears as follows:.
And I realize that without the two there is no ocean, no ocean of life. So, the two, the cultural and the universal, the mental and the metamental, time and atemporality, movement and stillness, dualism and peace are indissociable and part and parcel of life. The light of the beacon of the left shore, however, throws a powerful shadow in whatever direction one turns, the beacon of the right shore is pure, shadowless light.
The struggle in the domain of the left shore and the part of the ocean it directs is due to the dualistic nature of this light whose nature it is to produce a shadow. Its nature is to produce dualism and its dialectical struggle. It produces neither shadow, nor duality nor the resulting dialectical struggles.
On seeing and understanding the entire field of the ocean of life, man can, by positioning himself mentally, determine what shapes and forms the ocean takes. If he adopts the left hand side perspective he produces the left hand qualities on the ocean of life, if he adopts the right hand perspective it results in the right hand column see table above attributes of the ocean. The mental stance determines the state of the sea of life. On perceiving the totality of the picture one notes that one has been searching in the domain of the mind what lies in the domain of the spirit; stillness in the world of turbulence; the absolute in the relative.
And such search is bound to remain unfruirful. The expansion of the reference frame from the relative cultural and turbulent to the absolute, universal and peaceful allows accessing the resources of the totality: here the dialectics of the accustomed shore are complementary and distill the best of the alternative, diverse cultural approaches, while their antagonisms can be controlled through the awareness of the absolute in the management of the relative. It is questionable whether this continuum can be said to be a dilemma because the absolute and the relative highlight a certain discontinuity a qualitative change which is a change not within but beyond the continuum onto higher plane.
Shadowless light casts no shadow, unless in the sense of a shadow of comfort and protection. The magnitude of the shadow depends on the size of its cultural and personal ego. When his awareness dawns that he is himself the author of the dualism and dialectics as a consequence of the shadow his personal and cultural ego produce he can gain the insight that he can himself remove the shadow with its antagonistic features and reflect the totality of the shadowless absolute.
The key again lies in his mind and consciousness. The totality of the light of the absolute is always there. When he stops doing so he is on the other shore. The two shores are, at the level of consciousness, present in man. He has access to both at any time and can therefore partake in both them. The art of accessing the absolute and universal rather consists in not doing what impedes it than in using methods, resources and processes to reach the other shore. The two shores of the ocean of life are potentialities in the human spirit that can choose the relative or the absolute perspective.
The absolute perspective is reached by not adopting the relative. What is left is the absolute. This puts the relative perspective in a new light in the sense that its antagonisms are resolved by the absolute perspective. The superior performance in the management of the relative through the light of the absolute will induce him to want to permanently transfer his main focus from the relative to the more absolute and anchor himself there rather than in the sphere of the relative and cultural where he was anchored preciously; simply because it is more sustainable, less turbulent, more efficient etc.
Once the awareness - through suffering, questioning, searching, analyzing and through grace - has dawned that the world of relativity is contained in a vaster, absolute world and that the latter has a redeeming impact on the relative, the question arises how it can be accessed and its benefits leveraged while existing in the relative. The two worlds exist within one and the same consciousness. It is therefore about freeing the vaster consciousness so as to naturally integrate the more limited; enhancing human wholeness, structures and functions; overall integration.
Individual and cultural diversity produce no shadow when they are not disconnected from the universal; they are mere difference aimed at benefitting the whole. When they are disconnected from the whole, the universal and absolute, differences appear as antagonisms and pose the challenge of their integration which causes the diversity struggles and cultural conlict. Technically it is about the awareness and the convergence of two worlds, whereby one has a lead function for the other. In leveraging the one with the lead function and enhanced capabilities the other can be successfully integrated and managed.
The key to all this is in man, in the human spirit, whose wholeness has to be recovered as it has been fragmented by multiple interests in multiple ways. This wholeness does not function in fragments of culture and ego and can therefore view things in the light of the absolute or wholeness. Action in the light of the whole is complete. A complete action which does not antagonize the whole causes neither reaction nor shadow nor conflict. We have started with the ocean of life metaphor, its two shores and lights and capabilities which are but one and contained in the human spirit and consciousness.
Perception and action from the stance of the absolute is different form perception from the perspective of the relative; the former tends to produces no shadow of antagonism, while the latter tends not to produce the shadow of antagonism. As man acts form the background of the relative alone he will promote and antagonize other relativities. Perceiving and acting in the light of the whole and universal does not trigger the dialectics of the relative. In the Christian religion Christ mediates between the absolute and the relative, He redeems man form the vicissitudes and dialectics of the relative.
What I have called viewing things in the light of the whole has to be called viewing things in the light of Him who incarnates the Absolute. If man in the relative follows his example and commandments his thoughts and actions need not produce any shadow, because then they are tuned a priori to the shadowless light and integrity of the absolute; they are in tune with the law of the absolute. Here the mediator through his salvation work has mediated the absolute and the relative; He has redeemed the relative. All one needs to do is to faithfully follow His example.
In the previous approach, the mind and consciousness analysis-based approach is far more demanding and complex. Man has to work it out alone and the anchoring is never permanent, whereas the spiritual anchoring can by more permanent if he resolves again and again to remain anchored in the personalized absolute of Christ. Diverse cultures may attribute the absolute in diverse ways, but in monotheism we assume that there is no second option, but only one with regard to the absolute, personalized or impersonal.
Whatever approach to the absolute may be chosen, personal God or impersonal consciousness analysis-based, man is conditioned to be motivated by the personal and collective ego together with avarice. They tend to cloud the light of the absolute. Therefore discernment, resolution and ethical determination are indispensable to remain anchored in the absolute once it has been recognized.
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True religion is the mediation between the absolute and the relative, the reconnection of the relative to the absolute in such a way that existence in the relative is made whole and holy and potentially shadowless to foreshadow the absolute of the divine. It is up to man to accept this grace and to act accordingly. It is up to his free will to decide whether he accepts the redemption from the dialectics of duality, of conflict and the world of shadows of the relative. It is always easier to follow a perfect personal example and anchor oneself in it than to anchor oneself in impersonal principles.
The paradigm shift which conditions weal and woe of the third millennium consists in changing perception towards the perspective of the absolute so as to mitigate and pacify the myriad interfacing diversities of the relative world in the light of the whole which can remove the shadow of conflict. If that can be achieved the future can be peaceful. Finally, I would like to present the Holistic Transcultural Management Model and explain how the absolute can be operationalized in a global management environment:.
The transcultural management model or transcultural profiler is on the next page, followed by the part of the legend which is required in this context. Complete information on this profiler can be found in the writing Transcultural Management — Transkulturelles Management or Interkulturelles Management — Intercultural Management by the author of this study. The One absolute steps onto the stage of the human mind. It is the interfacing of the absolute awareness with the concrete reality. It remains the absolute engaging the relative world of diversity.
As operationalized Oneness it engages with diversity while it remains what it essentially is, i. Oneness which precedes the diversification into the other levels of the infrastructure. This 12 x 12 dimensional transcultural profiler is a model of the totality of the psychological architecture involved in managing across cultures: The relative world of management is covered by dimensions D 4 through D The world of the absolute it covered by dimensions D1 and D2. At level D3 of the profiler the absolute engages in the word of relativity.
It is operationalized. The absolute as a superordinate category reigns supremely and can remain in its own world of absoluteness. That may befit the saints, yogis and holy men who can remain in a state of pure consciousness, ecstasy or Samadhi, those who are mukta, i. In a way, it has been operationalized, but the international manager who perceives the range of his options and those of his colleagues and business partners in the light of the absolute, will take his decisions in the light of the absolute. At the level of the absolute they tend to produce no or less shadow, they do not set in motion the dialectical cycles of cultural waves for example.
Faced with myriad forms of diversity he perceives the one behind the diverse appearances. And in that one there is no or less antagonism. As humans we all have ages of conditioning and a human nature which sometimes wants to have its own way. Therefore it is appropriate to be less categorical. Any ideological, fanatical conception of the absolute is in the domain of the relative which wants to instrumentalize the absolute and is therefore part of the shadow.
Although one talks of the category of absoluteness, human nature requires compassion and tolerance. The absolute, rather than being intransigent and hardened probably tends more to love which itself is an aspect of the absolute. Finally, after the consciousness-analytical approach, the religious approach and the managerial approach, I would like to add a fourth approach of the convergence of the absolute and the relative; a triad in which in particular the East-West cultural interfacing can be solved.
To introduce it I would like to proceed in three steps:. In the following I would like to attempt to find and answer to how the cultural distance between East and West can be bridged. Rudyard Kipling in his days said:. These are the lines which are usually quoted.
I spoke to a few years ago correctly added the following lines, which are. The strong mind is precisely that which can move in the worlds of the two dimensions, that of the relative and that of the absolute. Then nothing stands in the way of a heart to heart, mutually enriching and understanding encounter. Here the example of China is considered which is perceived as being culturally even more distant from the West than India, which has been colonized by the West and therefore highlights a range of similarities with the West, above all the English language.
Both imply the encounter of heaven and earth, their reconciliation which can be translated as the interfacing of the relative and the absolute. This trinitarian cosmology in both civilizations provides a platform for an understanding and a reencounter of both civilizations highlighted in the axis which connects the convergence points of the relative and the absolute in both models which culminate beyond all previous expectations to the contrary in a quintessential center cross with concentric circles which even unites both civilizations: the East-West cultural and cosmological integration.
The Western Christian perspective, in any case can, in spite of R. It reminds us of the two shores metaphor with their respective relative and absolute light and capabilities. Finally, we may conclude that intercultural issues are determined by the following formula, formulated as a question: To what extent can culturally diverse people integrate the the poles of the continumm of the socio-cultural, mental relative and the absolute, universal? If the absolute or universal can be leveraged anything can be integrated, because everything is contained in it.
It is everything, at diverse levels of manifestation. And as all men are, irrespective of their cultural diversity, more or less consciously, sons and daughters of that absolute, although they may live in the relative, there are as many avenues to it. Diese bedingt die interkulturelle Entwicklung, die ihrerseits die interkulturelle Kompetenz bedingt. Man kann also eine Hierarchie dieser drei Aspekte erkennen, die so gegliedert ist:. Die interkulturelle Kompetenz. Inwieweit die Ontogenese, d. Die Struktur des Menschen und des Universums.
Die sensorische Ebene 2. Die aktive Ebene 3. Die affektive Ebene 4. Die intellektuell-analytische Ebene 5. Die intellektuell-synthetische Ebene 6. Die universelle Ebene jenseits des Ego und der Synthese. Ses implications scientifiques, sociales et spirituelles. Man sollte aber nicht alle Mitglieder einer Gesellschafts- oder Nationalkultur in einen Topf werfen. Zuvor aber noch eine Feststellung zur Wechselwirkung zwischen den 6 psychologischen Entwicklungsstufen und den 6 interkulturellen Entwicklungsstufen.
Diese sind interdependent. Wechselwirkungenbestehen in beiden Richtungen. Zusammen bilden diese 12 Entwicklungsdimensionen die Ebene D5 des insgesamt 12 mal dimensionalen Profilers. Deshalb stellt die Verwendung von Sprache transzendierenden Metaphern und Symbolen, wie der des Dommodells oder des Mandalamodells oder sogar das Apollo Modells, das ich der oben zitierten Schrift Transcultural Management — Transkulturelles Management verwende, eine praxisbezogene Erleichterung des Zugangs zu einem Bereich dar, der insbesondere im Westen als immateriell in der Psychologie des asiatischen Subkontinents eher als materiell betrachtet wird.
The One steps onto the stage of the human mind. Ethics: Altruistic-allocentric, sustainable approach that thinks and acts in terms of each players long-term interests. Die klassische interkulturelle Forschung verwendet die empirischen interkulturellen Forschungsdaten tendenziell deterministisch. Beide haben einen Entscheidungsspielraum wie sie sich in einer gegebenen Situation verhalten und wie sie mit ihrer kulturellen Programmierung umgehen.
In einem globalen Managementumfeld, insbesondere, kommen die gesamten dimensionalen Register zum Tragen. Dies gestattet die Integration der diversen interkulturellen Modelle und Managemententscheidungen. Und die Erweiterung des inneren Bezugsrahmens gestattet ihrerseits das nachhaltigere Management des planetar erweiterten Bezugsrahmens. Hier gibt es nur noch ein Feld, ein Einheitsfeld. Von hier aus werden die darunter befindlichen 10 Ebenen steuerbarer.
Das mag materiell und technisch aufwendig sein. Geistig steht dem aber weniger im Wege. Im Transkulturellen Managementmodell versinnbild-licht die Kuppelkonstruktion mit der schematisch angedeuteten Laterne die Integration, Konvergenz und Konsolidierung der materiellen wie symbolischen psychologischen Gesamtarchitektur des Dom-Modells. Jedoch hat die Kardiologin und Forscherin Dr.
Thus we may formulate the following correlations, keeping in mind that further experimentation is to be conducted. Diversity is a design principle of the world. It has been captured in the Mandelbrot set: an equation in which a changing number and a fixed number provide a result which is fed into the changing number slot and iterated. The graphic representation of the equation displays a spiraling dynamic which produces patterns that are continuous, repetitive and self-replicating as well as chaotic. Many biological and natural systems display this fractal feature. The mathematical principle behind it is always one and the same: one principle leads to infinite variations.
The endless kaleidoscope of variations is held together by one principle. One could say that the very law behind diversity is Oneness which integrates a continuum consisting of universalist and particularist tendencies, of unity and diversity. To be as diverse as the world is, there needs to be a unifying principle behind it, a centripetal agent that holds together the centrifugal forces.
They need to be in balance. And the stronger the centrifugal forces, the stronger the centripetal forces will have to be to maintain the balance. In Ancient China it has already been recognized and formulated as the yin-yang principle, where the centrifugal or yin forces need to be and actually are polarized by the centripetal yang forces and vice versa. Together they constitute Dao, the one and highest principle. Here we have another principle of Oneness, that of Dao or the Way which depending on its two aspects or arms to make it more concrete, i.
Both the Mandelbrot principle and Dao are unitary. In each case one principle with two arms, metaphorically speaking, is the one way of nature, framed in diverse cultural terms, which causes the myriads of diversity of the visible world that puzzle the observer and which he finds hard to reconcile at the level of the forms because they display similarities as well as dissimilarities among each other.
The only way to reconcile them when their reconciliation at the dialectical level does not yield the desired result is to return to the level of the unitary principle or Oneness which produces the diverse forms. The method may be likened to the exploration of the root cause of symptoms or a of a syndrome. If that was feasible, one would hold the key to the reconciliation and integration of the myriad forms of diversity.
Yet, questions in the right direction are the requisite for the right answers. Nobody can pretend to own the wisdom of Salomon. A humble approach to overarching questions of such magnitude and relevance as cultural diversity questions have at the threshold of the third millennium is therefore required. We can take the referred to physiological metaphor literally and bring it very close to us: the two arms of the body are naturally integrated by the brain.
If properly synchronized and coordinated by the integrating principle behind, which is the brain, they can synergize to produce a world of myriad forms and artifacts. Variations have occurred in time and are difficult to reverse. They seem to be irreversible. To make them reversible, time in which the variations have occurred would also have to be reversible.
And this does not seem to be the case in the material world. Although, the question of time, whether it is an a priori or whether it is manufactured by human consciousness as well as the question of its reversibility are a matter of debate among scientists. Then one could achieve their unification by a detour.
The problem of ending psychological time has been discussed by enlightened minds like J. Krishnamurti in his talks with leading scientists of the transdisciplinary scientific community for fifty years across the globe. It is also thematized by various religions as the master key in view of liberation as such. Wohin bewegt sich die Welt? Wohin wird sie getrieben? Frankfurter Allgemeine Buch.
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