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Just stumbled on this forum.
I had two thoughts. The first is to starts at a more basic level: let’s make a list of actions that are paradigm case leadership, and that are paradigm case manageer. Examples: 1) Making up a budget for one’s organization: manaaging. 2) Devising a new mission for your organization in light of changed circumstances AND getting the people in it to buy into it: leadership.
Reason for this: I don’t have a good enough feel for the distinction to to a PCF of it. When I’m in that situation, I start with examples.
Second: Tony had a formulation: “Creating the circumstances in which the members can contribute.” That’s too abstract, though it strikes me as on the right track. It deals with creating a direction and getting others to participate. Does it yield anything useful?
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Replies to a couple of comments by Wynn:
1) In regard to your earlier post about non-paradigm states of consciousness: entirely agree.
2) I didn’t mean to suggest there’s a problem, exactly, with talking about consciousness when talking about dissociated states. Only that I’m not sure I see the value of it. What is added by saying, “He’s in a dssociated state of consciousness” instead of “He’s in a dissociated state?”
3) The formulation of thoughts as behaviors without any performance is straight from Pete, and seems on target. His paradigm case: doing mental arithmetic. But when you say you are performing your thoughts, you’re torturing the language. We routinely have thoughts that we may also act on — such as, per your example, revealing them. Acting on them is a second behavior.
One last comment, another response to “Keymaster”: i didn’t call consciousness a state, and it’s not. The term “consciousness” is an infelicitous grammatical form that is talking as though consciousness were some sort of object. Remember Wittgenstein’s comment about the bewitchment of language? This is one. The word “consciousness” is a way of talking about a range of states of affairs, one paradigm case of which is, “He is conscious.” The notion of state is useful the same way it’s useful in other cases: a systematic alteration of one’s consciousness, i.e., of the states of affairs one can be conscious of and/or what one is conscious as. Simple everyday example: it’s routine for one’s consciousness to be different at work than at home. (And in fact if it doesn’t, that’s pathology – the demon businessman.)
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In response to “Keymaster” (?): A corrction: I did not say awareness has nothing to to with consciousness. Quite the contrary: awareness is central to the concept — what you can be aware of, what you are aware as. My earlier post says that cognizant action is entirely distinct from consciousnes: knowing what you are doing is not really related to consciousness, except that ordinarily what you are doing is something you can be conscious of.
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In response to “Keymaster” (?): A corrction: I did not say awareness has nothing to to with consciousness. Quite the contrary: awareness is central to the concept — what you can be aware of, what you are aware as. My earlier post says that cognizant action is entirely distinct from consciousnes: knowing what you are doing is not really related to consciousness, except that ordinarily what you are doing is something you can be conscious of.
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Responding to Wynn’s question about someone in a dissociated state: Well, I’m not sure, since I know very little about that state. But, that said, the phenomenon seems to be that the person has a thought or feeling but does not recognize it as theirs. That looks like a disorder in their relationship to their recognitions and behavior (considering thoughts to be behavior without performance). Normally, I recognize what I think as *my* thought/behavior; someone with this disorder is aware of the thought but not of the relationship between it and them, leaving them with the perception that it came from outside them. But, all that being said, I’m not sure I see much value in connecting this to consciousness. Looks like “ordinary” unthinkability: they have some thought, but recognizing it as theirs would leave them in an impossible position, so they don’t. So, what we can see as their relationship to that thought, and therefore part of their world, they cannot see, so they see it as something someone else introduced into their world. Looks straightforward. It can happen, I suppose, that the “alien” thought is so awful that it changes their state of consciousness. But, even then, I don’t see the payoff of using consciousness to talk about what’s going on.
