In the ordinary course of events, in order to bring something about, you need to establish a process. In other words, in order for me to get from here to here, I can’t do it all at once. I have to do it one step at a time and by handling it one step at a time, I can, as a matter of fact, be from here to there. So all I need to do is to be willing to establish a process, to manufacture a process – to produce a process. And by a process I can, in fact, accomplish something. Now, that’s the ordinary space in which we live. There is, however, an extraordinary space in which we also live. I didn’t say to you that there’s an extraordinary space which you can achieve. Let me be very clear that I did not say that there is an extraordinary space which you can achieve. I said that we live both in the ordinary space and we live in this extraordinary space. Well, it’s like having the keys to an automobile in your pocket. If you don’t ever go out and put it in the ignition, you don’t get to drive the automobile. It isn’t enough that the automobile is there. You actually have to know about it and use it. So I want to turn you on to a quality of the space in which you live which could be called the extraordinary quality. And that is, that at the base of it all, fundamentally what’s so, is so by your consideration alone. A great deal of what exists in our life exists as a function of our considerations. If you consider it to be so, it’s so. If you consider that I love you, I love you. Now you may not be able to consider me down there on the floor standing next to you. It may be that that’s the part of your life that works in the ordinary way, because that’s pretty ordinary, standing next to someone. To be loved is extraordinary, and it’s a function of the extraordinary space. And it happens as a function of your consideration alone. By merely considering that I love you, I love you. So you’ve got this universe in which you can create by consideration alone. I call that the magic wand. And it is the instrument by which one creates this ecstatic quality in one’s relationships. You imbue the relationship with ecstasy. You create, in the relationship, ecstasy. Now I caution you that you cannot create in opposition to anything. So if there’s something in the relationship, which you would consider to be inconsistent with ecstasy, you can’t create ecstasy in opposition to that thing. You can’t say, “It’s horrible, but I’m going to make it ecstatic.” You can’t say, “I don’t trust them, but I’m going to pretend it’s ecstatic. I’m going to.” This is not act as if. This is not pretend. This is not go through the motions. This is something far senior to that. So you can’t consider, you can’t create by consideration, you can’t create by magic wand in opposition to anything. You can, however, include anything in that which you create. So to create ecstasy in your relationship doesn’t mean that any particular thing has to be in your relationship or not in your relationships. There can be any circumstance and any condition presently existing in your relationship and you can wave the magic wand of ecstasy, as long as you’re willing to include in the ecstasy, as long as you’re …
Putting Integrity Into Finance: A Purely Positive Approach
Abstract The seemingly never-ending scandals in the world of finance, accompanied by their damaging effects on value and human welfare, make a strong case for an addition to the current paradigm of financial economics. We summarize here our new theory of integrity that reveals integrity as a purely positive phenomenon with no normative aspects whatsoever. Adding integrity as a positive phenomenon to the paradigm of financial economics provides actionable access (rather than mere explanation with no access) to the source of the behavior that has resulted in those damaging effects on value and human welfare, thereby significantly reducing that behavior. More generally we argue that this addition to the paradigm of financial economics will create significant increases in economic efficiency, productivity, and aggregate human welfare. Because integrity has generally been treated as a virtue (a normative phenomenon) the actual cause of the damaging effects of out-of-integrity behavior are hidden, resulting in assigning false causes to those effects. This keeps the actual source of these damaging effects invisible to us. As a result, in spite of all the attempts to police the false causes of these damaging effects, the out-of integrity actions that are the source of these effects continue to be repeated. This new model of integrity makes the actual source of the damage available for all to see, and therefore to act on. Integrity as we define it (or the lack thereof) on the part of individuals or organizations has enormous economic implications for value, productivity, and quality of life. Indeed, integrity is a factor of production as important as labor, capital, and technology. Without a clear, concise, and most importantly, an actionable definition of integrity, economics, finance and management are far less powerful than they can be. Citation: Erhard, Werner and Jensen, Michael C., Putting Integrity Into Finance: A Purely Positive Approach (2017). Capitalism and Society, Vol. 12 [2017], Iss. 1, Art. 1. http://capitalism.columbia.edu/journal/12/1
The Erhard Jensen Ontological / Phenomenological Initiative
The purpose of The Erhard Jensen Ontological / Phenomenological Initiative is to stimulate and support research into the development and application of the ontological / phenomenological laws of human nature and human behavior to the lives of individuals and human entities to reliably and significantly elevate human performance and quality of life. This includes all areas of living across the entire spectrum of human activity, for example: Individuals, families and groups Public and private organizations such as partnerships, corporations, non-profit and educational entities Public agencies and governmental entities Bring the ontological / phenomenological model and methodology utilized in this leadership course to education — including research, course development, and teaching. Stimulate and support research into the study and teaching of the ontological /phenomenological laws of human nature and human behavior, and the impact of these laws on life, living, and self. For more information see http://www.erhardjensen.org Save
Werner Erhard
Werner Erhard is a critical thinker who has influenced the academic community worldwide with his revolutionary ideas first expressed in The est Training. He introduced the 20th Century notion of transformation and has had an enormous impact as a thought leader and humanitarian. In 1973 Werner Erhard, committed to making a difference, founded the Werner Erhard Foundation. The Foundation’s original name was The Foundation for the Realization of Man, a name in keeping with the intention of the Foundation. Werner Erhard established this Foundation as an expression of his own personal commitment to transforming the quality of life for all human beings, and as a vehicle for graduates of The est Training to participate in making a difference in their local communities and throughout the world. Erhard, and the entire Board of Directors, served the Foundation pro-bono, with Erhard committing a significant amount of time generating funds for the Foundation. Erhard founded over a dozen separate charities and has been recognized for his commitment to humanity with the Mahatma Gandhi Humanitarian Award in 1988 and the Humanitarian of the Year Award in 2003. Time Magazine said of Erhard on March 7, 2011: “It was Werner Erhard who created the first modern transformation when he founded est seminars in 1971. It’s a tribute to the power of his central concept that more than 20 years after he sold his ideas to a group of employees Landmark is still the natural first stop in any transformation tour.” The Financial Times said of Erhard on April 28, 2012: “Erhard’s influence extends far beyond the couple of million people who have done his courses.” Werner Erhard’s ideas used to be accessible only through participating in a program; they are now accessible to everyone via his academic papers published at SSRN.and publications available through organizations such as the National Bureau of Economic Research (NBER).
The Hunger Project Source Document
“You and I want our lives to matter. We want our lives to make a real difference – to be of genuine consequence in the world. We know that there is no satisfaction in merely going through the motions, even if those motions make us successful or even if we have arranged to make those motions pleasant. We want to know we have had some impact on the world. In fact, you and I want to contribute to the quality of life. We want to make the world work….” http://www.wernererhard.net/thpsource.html
Werner Erhard at the University of Pennsylvania
Werner Erhard discussed the est Training and more with Professor Jonathan D. Moreno in this compelling conversation hosted by the University of Pennsylvania in the first annual Bioethics film festival where the film Transformation: The Life and Legacy of Werner Erhard was viewed. Watch this great interview here: http://www.pennbioethicsfilmfest.org/video-archive (scroll down the page to view) Save Save Save
Werner Erhard
Werner Erhard is an original thinker whose ideas have transformed the effectiveness of and quality of life for millions of people and thousands of organizations around the world. For more than 40 years he has been the creator of innovative ideas and models of individual, organizational, and social transformation. His work has been the source of new perspectives for thinkers and practitioners in fields as diverse as business, education, philosophy, medicine, psychotherapy, developing and emerging countries, conflict resolution and community building. Erhard has created new ways of seeing things in areas where progress has stalled or where breakthroughs would make a significant difference. A majority of the Fortune 100 companies, and many foundations and governmental entities, have used his ideas and models. Fortune magazine’s 40th anniversary issue (5/15/95), in examining the major contributions to management thinking, recognized Werner Erhard’s ideas about methods for empowering people as one of the major innovations in management thinking of the last few decades.
Living Inside of A Context “It Can Be Done”
“What The Hunger Project intended to do was to catalyze the global grass-roots committed movement and action that would put the end of persistent hunger into place, which means not just feeding hungry people today, but establishing the whole design, the whole infrastructure so that people can feed themselves and their children well into future generations. You see, it was a project of great faith in human beings. Great faith that if hundreds and thousands and millions of individuals took a stand for the end of the persistence of hunger, as an idea whose time has come, that they would then find an action that was appropriate to them. So if they were an engineer or an agricultural specialist, or if they were a politician, or a United Nations delegate, or if they happened to be a scientist or a professor, or the President of the High School Student Body, all of those individuals would have different actions available to them that would have a different impact. The entirety of the impact would be that child in Uganda being fed on a given day, being inoculated so as to survive disease, and being educated – of great importance to end the persistence of hunger – and that ultimately, we the global citizens of the world would be acting for the benefit of our children. And the necessary actions would take place. So you see it was a stand based on faith and the goodness of humanity, that if human beings knew what they needed to know and lived inside of a context of “it can be done” they would take the actions that were theirs to take that would make that difference. The Hunger Project enrolled over four million individuals who signed a paper saying “I have taken a stand. I will make the end of hunger an idea whose time has come as my personal responsibility.” The Global grass-roots educational campaign went on from 1977 and through the 80’s. Millions of people enrolled and participated and contributed money and there were many, many groups that broke off from The Hunger Project. “Results” was one that did political action in Washington, DC. Another was “World Runners” where people would do marathons to end world hunger, to get out the news, to alert people that something could be done. In those days, that was really rare, and now you see marathons for everything, which is wonderful. Walks to end breast cancer, and marathons for AIDS awareness, and in those days it was really unusual, it was new. And there was enormous participation through the 80’s and then at the end of the 80’s The Hunger Project made a transformation of its own and began to do very high level strategic work, which it’s currently doing in Africa and India primarily. I would say in many ways it was successful all the way to the hungry people, in that millions more dollars were given and raised for organizations that were working on the ground doing relief work as well as for The Hunger Project. The Hunger Project raised hundreds of millions of dollars for other organizations as well. Infant Mortality rates fell in many countries. In some countries, due to war since then, they have again risen, The correlation between war and the infant mortality rate is a direct one. War creates the persistence of hunger and starvation. Also, really tens of thousands, if not more, of people, like me, became lifelong advocates for the end of the persistence of hunger and contribute as volunteers, contribute as donors, contribute as professionals to all kinds of organizations and vehicles and policies to help bring about the end of the persistence of …
Purpose and Aliveness
The only two things in our lives are aliveness and patterns that block our aliveness. As patterns are experienced out, our lives become clearer. Things begin to make more sense. What we do makes more sense. It’s funny, but when the alive you emerges from behind the smokescreen of all those patterns and begins to participate in life directly, life really does have purpose. It all somehow makes sense, in a fantastic way. When you get rid of the blocks, what you have is aliveness, and when the blocks are gone, purpose emerges. There is no use searching externally for purpose, or trying to “pull it in.” It is already there. Just focus on clearing out what is between you and aliveness, so every time we create greater aliveness, the purpose is being served.Aliveness and purpose are practically the same thing. The purpose is greater aliveness, so every time we create greater aliveness, the purpose is being served. As more and more of us get to see that the purpose is greater aliveness, it happens that all of us start to do the same thing – we start serving the purpose. Life comes on to us in our own terms, and so does the opportunity to serve. That everyone is serving the purpose in a different way does not mean that everyone is doing something different. That’s the illusion. We do the same thing in different ways. As each of us makes our part of the whole really work, the purpose is being served. The purpose is life and that it be, completely. The commitment is: aliveness – By Werner Erhard
Assessment of the Philosophical Significance of The est Training
by Hubert Dreyfus “In the course of the training it became progressively clear to me that the experience underlying the training and the conceptualization of this experience have deep affinities with the phenomena presented and analyzed in Martin Heidegger’s Being and Time.” “…It is directly manifest in the training that est embodies a powerful and coherent truth which transforms the quality of the lives of those who experience it. Moreover, this truth contains radically new insights into the nature of human beings.” more