Walker

Walker joined Difficult Run as an editor in August 2013. He graduated from the University of North Texas with an MBA in Strategic Management and a BBA in Organizational Behavior and Human Resource Management. He's currently a grad student in Government at Johns Hopkins University. He has been published in SquareTwo, BYU Studies Quarterly, Dialogue, Graziadio Business Review, and Economic Affairs. He also contributed to Julie Smith's (ed.) 'As Iron Sharpens Iron: Listening to the Various Voices of Scripture'. His other online writing can be found at Worlds Without End and Times & Seasons. He lives in Denton, Texas, with his wife.

Do Leaders and Managers Really Do Anything Different?

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I’ve expressed my annoyance over the supposed leader vs. manager dichotomy elsewhere, seeing it largely as nothing more than a rhetorical sleight of hand on the part of those who try to pass themselves off as “leaders.” A recent post over at Harvard Business Review confirms some of my suspicions about the meaninglessness of the division:

Business people and business theorists love to draw distinctions between management and leadership. They tell us that “managers do things right; leaders do the right thing” and “management is administration, but leadership is innovation.”

Management, we seem to think, is what we need to do, but leadership is what we want to do.

This is a conundrum that many of us describe, but is it real? Are leadership and management fundamentally different roles in practice? Or do they simply require us to focus on different things?

Looking at the answers given by interviewees who were themselves leaders in various organizations, the author found that the distinction had more to do with focus or emphasis than any real difference:

For example, interviewees often mentioned the character of the leader and the positive effects that her character and behaviors can have on her followers. When talking about management, they focused on the behaviors of the manager in terms of the objectives of efficient delivery of performance and the successful achievement of results. Moreover, management behaviors dominantly center on the manager: gaining trust, being accountable, being optimistic, being visible, and providing recognition and reward. Leadership behaviors focus on the staff: trust people, engage people, motivate and encourage people.

While me may “think of managers [as] having a different focus from leaders,” the “distinction blurs significantly when we look at the daily activities of these people in charge. The majority of the activities described were very similar, or even identical — delegating, learning, motivating, and so on.” The author concludes by asking, “So, are leadership and management different in practice?” In short, no:

I’d suggest that they aren’t that different in terms of how they actually play out in organizations. Certain behaviors and activities are common to the effective demonstration of both leadership and management. The crucial difference – maybe the only difference — is the focus of the person carrying them out. Focus more on people and you’ll demonstrate leadership, more on results and you’ll perform management; but what you’re actually doing may not be that different.

BYU Studies Quarterly: Toward a Mormon Theology of Work

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I’m excited to announce the publication of my article ““To Dress It and to Keep It”: Toward a Mormon Theology of Work” in the latest issue of BYU Studies Quarterly. As the site summarizes,

Volume 55:2 (2016)This article takes an interdisciplinary approach toward a Mormon theology of work. Walker Wright argues that Adam’s earliest calling in “the garden of Eden to dress it and to keep it” (Gen 2:15 KJV) implies that work is part of man’s original purpose. He then examines a diverse amount of ancient prophecies and their use of Edenic imagery to describe the world to come, thus echoing and expanding Adam’s first duty. This is further supported by various eschatological descriptions in the scriptures that speak not only of a world of restoration, joy, and peace, but one of work as well. Wright also reviews Mormon concepts of Zion and eternal progression, establishing the sacred nature of work within Latter-day Saint theology. Finally, he utilizes research from management and organizational sciences to make evident the value of work in achieving human happiness and flourishing.

Check it out.

“In the Kingdom of Our Heavenly Father No Man is a ‘Nobody.’”

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This is part of the General Conference Odyssey.

A couple months ago, I wrote a post for Times & Seasons on the personal meaning of the Atonement. I boiled it down to one major message: I’m worth something. I rest this largely on the evangelical favorite John 3:16: “For God so loved the world that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.” In an ancient world full of mischievous, flawed, and often indifferent gods, the idea of deity sacrificing on behalf of mortals (not the other way around) could be seen as somewhat jarring. As New Testament scholar Craig Keener explains,

Although John’s portrait of divine love expressed self-sacrificially is a distinctly Christian concept, it would not have been completely unintelligible to his non-Christian contemporaries. Traditional Platonism associated love with desire, hence would not associate it with deity. Most Greek religion was based more on barter and obligation than on a personal concern of deities for human welfare. Homer’s epic tradition had long provided a picture of mortals specially loved by various deities, but these were particular mortals and not humanity as a whole or all individual suppliants to the deity. Further, deities in the Iliad have favorite mortals, debating back and forth who should be allowed to kill whom. But they do not knowingly, willingly sacrifice themselves (though some like Ares and Artemis are wounded against their will); Hera and others back down when threatened by Zeus, and even limit their battles with one another on account of mortals (cf. Il. 21.377–380). Achilles complains that the deities have destined sorrow for mortals yet have no sorrow of their own (Il. 24.525–526). By this period, however, popular Hellenistic religion was shifting away from traditional cults toward personal experience, bringing more to the fore a deity’s patronal concern for his or her clients. Thus a few deities, especially the motherly Demeter and Isis, are portrayed as loving deities. Jewish tradition often stresses God’s abundant, special love toward the righteous or Israel…John, however, emphasizes not only God’s special love for the chosen community (e.g., 17:23), but for the world (cf. 1 John 2:2; 1 Tim 2:4; 2 Pet 3:9)…[I]n Johannine theology God’s love for the “world” represents his love for all humanity…[T]hat God gave his Son for the world indicates the value he placed on the world.[ref]Craig S. Keener, The Gospel of John: A Commentary, Vol. 1 (Grand Rapids: Baker Academic, 2003), 568-569.[/ref]

I was pleased to hear Elder Ashton in his April 1973 talk[ref]I wasn’t really in the mood to listen to talks building up the importance of Church leadership, especially since the leader in question is Harold B. Lee. I just finished rereading the chapter “Blacks, Civil Rights, and the Priesthood” in Greg Prince’s David O. McKay and the Rise of Modern Mormonism in which Lee plays a major role in blocking initiatives to lift the priesthood ban prior to the 1978 revelation. As Lee’s “daughter confided to a friend, “My daddy said that as long as he’s alive, [blacks will] never have the priesthood,” a prediction that proved to be correct” (Prince, Wright, David O. McKay and the Rise of Modern Mormonism, 64). Faith-promoting fluff like Elder Perry talking about how he has “watched [prophets] armed with the Holy Ghost as a constant companion, taking on enormous work loads at an age when most men would be confined to rocking chairs, and engaging in strenuous travel schedules with great enthusiasm to be anxiously engaged in building the kingdom of God” is of little interest to me (especially when you consider the history of Church Presidents being too ill in the latter years of their lives to really run the Church).[/ref] echo this important truth. After relaying a story in which he helped a friend reach his wedding in the midst of a Utah snowstorm, Elder Ashton shares,

My friend—we will call him Bill—expressed his deep gratitude with, “Thank you very much for all you did to make our wedding possible. I don’t understand

why you went to all this trouble to help me. Really, I’m nobody.”

I am sure Bill meant his comment to be a most sincere compliment, but I responded to it firmly, but I hope kindly, with, “Bill, I have never helped a ‘nobody’ in my life. In the kingdom of our Heavenly Father no man is a ‘nobody.’”

…I am certain our Heavenly Father is displeased when we refer to ourselves as “nobody.” How fair are we when we classify ourselves a “nobody”? How fair are we to our families? How fair are we to our God?

We do ourselves a great injustice when we allow ourselves, through tragedy, misfortune, challenge, discouragement, or whatever the earthly situation, to so identify ourselves. No matter how or where we find ourselves, we cannot with any justification label ourselves “nobody.”

As children of God we are somebody. He will build us, mold us, and magnify us if we will but hold our heads up, our arms out, and walk with him. What a great blessing to be created in his image and know of our true potential in and through him! What a great blessing to know that in his strength we can do all things!

According to Elder Ashton, “”I am nobody” is a destructive philosophy. It is a tool of the deceiver.” Perhaps even worse is the labeling of others as “nobody”:

Sometimes mankind is prone to identify the stranger or the unknown as a nobody. Often this is done for self-convenience and an unwillingness to listen. Countless numbers today reject Joseph Smith and his message because they will not accept a 14-year-old “nobody.” Others turn away from eternal restored truths available today because they will not accept a 19-year-old elder or a 21-year-old lady missionary or a neighbor down the street because they are “nobody,” so they may suppose. There is no doubt in my mind that one of the reasons our Savior Jesus Christ was rejected and crucified was because in the eyes of the world he was blindly viewed as a “nobody,” humbly born in a manger, an advocate of such strange doctrine as “Peace on earth, good will toward men.”

Commenting on the Parable of the Prodigal Son, Elder Ashton remarks,

Please weigh the impact of the father’s response once more. He saw the son coming; he ran to him; he kissed him; he placed his best robe on him; he killed the fatted calf; and they made merry together. This self-declared “nobody” was his son; he was “dead, and is alive again; he was lost, and is found.”

In the father’s joy he also taught well his older, bewildered son that he too was someone. “Son, thou art ever with me, and all that I have is thine.” Contemplate, if you will, the death—yes, even the eternal proportions—of “all that I have is thine.” I declare with all the strength I possess that we have a Heavenly Father who claims and loves all of us regardless of where our steps have taken us. You are his son and you are his daughter, and he loves you.

Do not allow yourself to be self-condemning. Avoid discouragement. Teach yourself correct principles and govern yourself with honor. Appropriately involve yourself in helping others. As we develop proper self-image in ourself and others, I promise you the “nobody” attitude will completely disappear. Ever remember wherever you are today within the sound of my voice that you are someone.

This flies in the face of some LDS interpretations in which the prodigal son “loses his inheritance”and, while “forgiven,” will likely only merit a lower kingdom. This fundamentally misunderstands the purpose of the parable. As New Testament scholar Arland Hultgren notes,

What is so striking in [the father’s] dealings with each of the sons is that he extends unconditional love prior to repentance–indeed, even apart from repentance on the part of either son. To be sure, the younger son comes home (but that does not in itself indicate repentance…), and he makes a fine speech that sounds like repentance. But the twin facts that (1) he knows he can go home and (2) the father runs and embraces him before any speech is even allowed — these two points illustrate the father’s love as unconditional prior to –indeed, apart from — repentance. And with the unconditional love is total forgiveness. In the case of the older brother, in spite of his contemptuous comments to his father and about his brother, the father assures him that all he has belongs to him still. There is no need for the son to apologize for his harsh words to the father. According to the father, the bond between them has not been severed. The attitude of the father toward his sons is not determined by their character, but his.[ref]Arland J. Hultgren, The Parables of Jesus: A Commentary (Grand Rapids: Eerdmans, 2000), 86.[/ref]

I wanted to address Ashton’s talk prior to that of Elder Simpson largely because I think the two work well together, but work best when read in reverse order. Elder Simpson focused on Christian living; on the lifestyle that should come about when you recognize that there are no “nobodies.” He reminds us of the Savior’s love for each and every one of us:

It has been truthfully said that the Savior is even more concerned for our success here in mortality than we ourselves are, the reason being, of course, that he has greater capacity for concern and love than do we mortals. He also has a superior knowledge of the gospel plan and man’s potential in God’s divine, eternal scheme. As stated by one prophet, God’s work and glory is achieved through our attainment of immortality and eternal life. (See Moses 1:39.)

He then lays out how we tap into this potential:

Before the foundations of this earth were laid, a glorious decision was made allowing you and me to be our brother’s keeper. By faith and service we would be able to achieve a degree of glory in the hereafter suited to our Christlike efforts and our Christlike attainments.

Adversity, heartache, bitter disappointment, grievous transgression, and disability are but a few of the obstacles that beset the inhabitants of this world. Few, if any, escape. None would have to linger in despair for long, however, if man could just bring himself to heed that one great teaching recorded in the 25th chapter of Matthew.

“For I was an hungred, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in:

“Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me.” (Matt. 25:35–36.)

Then the righteous answered, stating that not once had they found him hungry or thirsty or a stranger; and then the Savior’s classic teaching: “Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me.” (Matt. 25:40.)

This requires not merely monetary concerns. One of the plagues of modern American political ideologies is that both have incomplete theories of the poor and afflicted. One side simply throws money at a problem, while the other wants to rely wholly on incentives and self-reliance. Yet, Elder Simpson recognizes a more complete approach:

Every success story of the past year has been the result of special effort on the part of people who cared. They cared enough to give some time and to be sincere and compassionate; in other words, to follow the great example set by the Savior. The only joy that is comparable with the joy of the one receiving the help is the glow that seems to emanate from the one who has given so unselfishly of his time and strength to quietly help someone in need. The Savior did not seem to be so much involved in giving money. You will remember that his gifts were in the form of personal attention, in performing an administration, and in sharing the gifts of the Spirit. In fact, it was the Savior who said: “Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. …” (John 14:27.) We could add to peace the gift of love, the gift of immortality, the gift of eternal life, the gift of understanding, the gift of compassion, the gift of eternal justice. All of these gifts are beyond monetary consideration and could well be our gift to someone sometime, if we weren’t “too busy.” 

…No man can become “perfect in Christ” without a deep, abiding, and sincere concern for his fellow beings. This example…from James [2:15-16] cites physical needs. However, there are also emotional problems about us in every direction. Loneliness and discouragement, for example, are two of Satan’s most effective tools against us.

Simpson concludes,

If this life’s effort is to be justified, then there should be a major and continuing attempt to justify or, in other words, to conform our actions with the example of the Master. The central theme of his mortal span was purely and simply serving those about him. He fulfilled an eternal truth which should be a part of your life and my life. “And whosoever will be chief among you, let him be your servant.” (Matt. 20:27.)

If our life’s effort is to be sanctified or, in other words, ratified by the standards of eternal truth, then our actions must be in harmony with the sanctifying principles of the gospel, which most certainly includes sincere concern for others and a concerted effort to alleviate their problems.

Flourish: RSA Lecture by Martin Seligman

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This is part of the DR Book Collection.

Positive psychology has really taken off over the years and psychologist Martin Seligman’s Flourish: A Visionary New Understanding of Happiness and Well-Being is an excellent summary of its findings. Seligman identifies several elements of well-being, including (1) happiness and life satisfaction, (2) engagement, (3) meaning, and (4) accomplishment. A huge factor in all of this is positive relationships. As Seligman notes, “When asked what, in two words or fewer, positive psychology is about, Christopher Peterson, one of its founders, said, ‘Other people‘” (pg. 51). Throughout the book Seligman provides exercises that can help boost positive emotions. He also discusses a couple case studies of positive psychology interventions in both schools and the military, both of which improved the well-being of students and soldiers alike. Finally, he delves into the power of grit, optimism, post-traumatic growth, and values vs. ethics. Overall, an enlightening read.

Check out his lecture at the Royal Society for the encouragement of Arts, Manufactures and Commerce below:

Does Gun Control Work?

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With the recent shooting in Orlando, gun control is once again a hot topic. We’ve discussed gun control here at Difficult Run a number of times. As a non-gun owner, I’ve never taken too much interest in the debate. There have been some major literature reviews (including two by the National Academy of Sciences, one by the CDC, and one by the Department of Justice) on the effects of gun control over the years, all of which found no conclusive evidence that gun control laws reduce gun violence. Yet, other studies have found that regulation can indeed help curb gun violence. And then there are larger trends to consider. As noted by NYT columnist Nicholas Kristof in a previous post, “The number of guns in America has increased by more than 50 percent since 1993, and in that same period the gun homicide rate in the United States has dropped by half.” In fact, according to the FBI and Bureau of Justice statistics, homicide rates are the lowest they’ve been since 1958.

Homicide-rates-in-the-United-States-1950–2010-and-Canada-1961–2009-Pinker-2011.jpg
From Max Roser at Our World In Data

But as The Economist notes,

Pro-gun groups point out that rates of gun ownership tend to be highest in rural, sparsely populated states, where crime rates are low. By the same token, over the past two decades, as the number of guns in America has risen sharply, crime rates have fallen. Yet even as the number of guns in America has grown, the share of households with a gun has dropped steadily. Research published in 2000 by Mark Duggan of the University of Chicago concluded that the homicide rate had been falling in tandem with the proportion of households where guns were kept. What’s more, the homicide rate was falling with a lag, suggesting that reduced gun ownership was causing the decline, and was not simply a side-effect of a falling crime rate.

Other studies have reached similar conclusions. An analysis published in 2014, for example, using detailed county-level data assembled by the National Research Council, a government-funded body, suggested that laws that allow people to carry weapons are associated with a substantial rise in the incidence of assaults with a firearm. It also found evidence that such laws might also lead to increases in other crimes, like rape and robbery. A recent survey of 130 studies concluded that strict gun-control laws do indeed reduce deaths caused by firearms.

This last survey mentioned is a brand new international study. As reported by Vox,

A recently released study, published in the February issue of Epidemiologic Reviews, seeks to resolve this problem. It systematically reviewed the evidence from around the world on gun laws and gun violence, looking to see if the best studies come to similar conclusions. It is the first such study to look at the international research in this way.

The authors are careful to note that their findings do not conclusively prove that gun restrictions reduce gun deaths. However, they did find a compelling trend whereby new restrictions on gun purchasing and ownership tended to be followed by a decline in gun deaths.

…Santaella-Tenorio’s study (co-authored with Columbia professors Magdalena Cerdá and Sandro Galea, as well as the University of North Carolina’s Andrés Villaveces) examined roughly 130 studies that had been conducted in 10 different countries. Each of those 130 studies had looked at some specific change in gun laws and its effect on homicide and/or suicide rates. Most of those 130 studies looked at law changes in the developed world, such as the US, Australia, and Austria. A few looked at gun laws in developing countries, specifically Brazil and South Africa.

The major findings:

  • “First, and most importantly, that gun violence declined after countries pass a raft of gun laws at the same time: “The simultaneous implementation of laws targeting multiple firearms restrictions is associated with reductions in firearm deaths,” the study finds.”
  • “[B]ackground checks and rules on storage, reduced specific kinds of gun deaths. “Laws restricting the purchase of (e.g., background checks) and access to (e.g., safer storage) firearms,” they write, “are also associated with lower rates of intimate partner homicides and firearm unintentional deaths in children, respectively.””
  • “Generally speaking, there’s strong consensus that restricting access to guns tends to reduce gun deaths [in the United States].”

According to Vox, “Santaella-Tenorio was insistent that he and his colleagues have not “proven” that gun laws reduce violence. The data, he says, is simply too complicated, and the analyses too primitive, to come to such a hard conclusion.”

Disentangling firearm deaths from categories like total homicide is a tricky matter and more research to do just that is needed. There are some real concerns when it comes to enacting certain kinds of regulations on firearms, including the targeting of minorities (much like the War on Drugs). And then, of course, there are the legal matters. But not all gun control is created equal. To quote Kristof again, “In short, let’s get smarter. Let’s make America’s gun battles less ideological and more driven by evidence of what works. If the left can drop the sanctimony, and the right can drop the obstructionism, if instead of wrestling with each other we can grapple with the evidence, we can save thousands of lives a year.”

The Economic Illiteracy of Journalists

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“Venezuela,” reported The Washington Post, “has become a failed state.” Evidence places the blame at the feet of Hugo Chavez and his socialist policies. Yet, what have journalists over the last few years been saying about the country and its president? One post sums it up nicely:

Venezuela is collapsing, with the New York Times describing it as “uncharted territory” for a semi-developed country to be so deep in economic disaster that its hospitals, schools, power plants, and basic services are simply shutting down. So it’s a good time to reflect on the media’s previous glowing Venezuela stories. In 2013, Salon praised “Hugo Chavez’ Economic Miracle, saying that “[Chavez’s] full-throated advocacy of socialism and redistributionism at once represented a fundamental critique of neoliberal economics, and also delivered some indisputably positive results” (h/t Ciphergoth). And the Guardian wrote that “Sorry, Venezuela Haters: This Economy Is Not The Greece Of Latin America. Prediction is hard, and I was willing to forgive eg the pundits who were wrong about the Trump nomination. But I am less willing to forgive here, because the thesis of these articles wasn’t just that they were right, but that the only reason everyone else didn’t admit they were right was neoliberalism and bad intentions. Psychologizing other people instead of arguing with them should take a really high burden of proof, and Salon and Guardian didn’t meet it. Muggeridge, thou should be living at this hour…

One writer over at HumanProgress described the journalist praise for Venezuela as nothing more than “mind-bending stupidity.” Inspired by these examples, economist Scott Sumner sought out how journalists had similarly “explained away the abysmal failure of statism in Greece”:

Back in 2008, when I did research on neoliberalism in developing countries, I found that Greece was the least neoliberal economy in the developed world, according to a variety of metrics. Note that at this time Greece was booming, so this was not a question of people who liked neoliberalism calling Greece statist just because they wanted to peg that tag on a failed system. Indeed I was surprised that Greece did so well until 2008, despite being so amazingly un-neoliberal.

Of course we all know what happened next. The world discovered that the Greek boom was funded by unsustainable foreign borrowing, and that the Greek government lied about how much they had borrowed. When the huge debts were exposed, Greece had to sharply curtail its borrowing. Even worse, the eurozone crisis pushed Greek into recession. Greece is now widely seen as the worst economy in the developed world, with major structural problems.

So I wondered how the left would explain the failure of statism in Greece, and decided to google “Greece crisis neoliberalism” expecting to find lots of articles about how Greece needed to move in a more neoliberal direction, like the northern European economies, in order to recover from its statist nightmare. What I found was the exact opposite:

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Notice any familiar sources? (Hint: the first hit and the second to last hit.) And despite the evidence mentioned above that found Greece to be very illiberal, all of these sources are blaming Greece’s non-existent neoliberalism for its demise. Sumner concludes,

To be clear, there are many countries that are a mix of free markets and statism, and hence there can be honest differences as to which characteristics are the most salient. But at the extremes, reasonable people should not disagree. There is no plausible argument that Hong Kong’s success is in any way a success story for statism, and there is no plausible argument that Greece’s failure has anything to do with neoliberalism. To suggest otherwise is to engage in The Big Lie.

Healing the Shame That Binds You: PBS Presentation by John Bradshaw

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This is part of the DR Book Collection.

As I was writing this post, I learned that author and speaker John Bradshaw passed away just this last month. A bit of personal history: I’ve been going to therapy on and off for the last few years. As I learned more about shame and its debilitating effects, I sought out sources on shame from both my therapist and friends who were also professional therapists. One of these sources was Brené Brown’s work, which I’ve written about here before. But the very first resource given to me was a lecture by John Bradshaw on shame and addiction. Despite his somewhat folksy, almost Southern Baptist-like way of speaking, the ideas he presented were illuminating and paradigm shifting.

I finally got around to finishing his popular book Healing the Shame That Binds You. “As a state of being shame takes over one’s whole identity,” writes Bradshaw. “To have shame as an identity is to believe that one’s being is flawed, that one is defective as a human being. Once shame is transformed into an identity, it becomes toxic and dehumanizing” (pg. xvii). This toxic shame leads to perfectionism, compulsion, addiction, co-dependency, etc. Bradshaw gets into the nitty-gritty, discussing sensitive topics from violence to incest (both emotional and physical). The book is an emotionally difficult, but powerful read.

You can see Bradshaw’s PBS presentation on shame below.

Yo-Yo Ma on Collaboration, Risk, and Life

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Yo-Yo Ma

Yo-Yo Ma is one of the best and most popular cellists in the world. With the brand new documentary The Music of Strangers out this month (from the same creators of the incredible 20 Feet From Stardom), Ma sat down with Harvard Business Review for an enlightening interview in the June 2016 issue. Here are some of his insights on:

  • Fruitful collaboration: “Two words: ego management. It’s easy to get locked into “in my world” or “this is the way I see it,” so you have to move your brain to a different time or structure. If you were nine years old and suddenly went to a new environment, yes, you would make comparisons, but your mind would still be in a somewhat spongelike state, as opposed to a judging one. It’s absorption versus critical thinking.”
  • Collaborators: “First I look for generosity; second, mutual respect and admiration. You might do something incredibly well, but if you’re a schmuck, if I don’t think we’d enjoy having dinner together, it’s not a complicated decision.”
  • Risk: “Bobby McFerrin, a one-man orchestra and improviser, once asked me, “What are you doing that’s interesting?” Inherent in that question is the assumption that you can do a lot that isn’t interesting. All great music is the result of successful invention…If you deliberately limit your experiences, your reporting will be limited.”
  • Practice: “[B]e tactilely engaged in engineering a solution, translating it to physical sound in physical space in the most efficient way, moving your fingers, arms, and body to elicit that which is in your head. That kind of practicing is deeply fulfilling. It’s not emergency practicing. It’s more like information becomes knowledge becomes love. The final achievement is to say, “I truly love this, and I have enough mastery to be able to share that love with someone else.””
  • Performance: “You have a responsibility, one, to know what the narrative is and make sure you’re telling the story and people are receiving it, and two, if anything impedes the narrative, to fix the problem.”
  • Avoiding burnout: “By retooling goals.” (I’ll let you read the entire paragraph is see how he has done this over the decades.)
  • Being a leader: “I just see myself as a human being trying to play my part. I am happy to share what I know and to work with people and be part of a movement in the arts and sciences, humanities, and technology that uses great thinking and invention to solve intractable social problems. But I don’t see myself as much of a leader. I don’t like to make pronouncements.”
  • Travel (life?) tips: “Don’t worry about the things you can’t control. When the inevitable delays happen, when something horrible goes on, just go into neutral and choose the high road. The other way never helps. Always go to the next time zone, and always carry on everything you need.”

And much more. Check out the full interview.

 

“That Is How Christ Feels, and So Should We”

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This is part of the General Conference Odyssey.

Over at Times & Seasons, Nathaniel responded to the recent tragedy in Orlando by addressing some of the claims that the one’s religious (specifically Mormon) upbringing could cultivate less empathy for the victims because of their sexual orientation:

One of the most important scriptures we have as Mormons is the seventh chapter of Moses in which Enoch beholds God weep. Enoch asks, “how is it thou canst weep?” God’s reply is long, starting in verse 32 and ending in verse 37. It is not short of harsh language, discussing the sins of those who would perish (“they are without affection, and they hate their own blood”) but concluding, “wherefore should not the heavens weep, seeing these shall suffer?”

The Doctrine and Covenants states plainly that “the worth of souls is great in the sight of God,” and that value is independent of righteousness or sin. And that’s a good thing, because we are all sinners. There is no dividing line between technical sinners (good, church-going folks who make inconsequential mistakes now and then) and real sinners. There is just one group, and we’re all in it together, and there’s no justification for trying to figure out a pecking order.

We should mourn for the innocent victims of the horrific shooting in Orlando every bit as much as the innocent victims of any other mass shooting: the prayer group gunned down in Charleston, the children killed at Sandy Hook Elementary or—God forbid—our own Mormon brothers and sisters if a mass shooting ever takes place at one of our ward buildings or temples. When their children suffer, Heavenly Father and Heavenly Mother and the whole heavens weep. They don’t see a difference between one group and another. Who are we to claim sight where God Himself is blind?

This made reading Elder Hanks’ October 1972 Conference address this week all the more moving:

Christ’s commission was clear, and it seems to me that through him our commission becomes clear, that we are so to live that through him and his love we may be lifted up by the Father to enjoy the consequences of our convictions and our decisions.

We are here to love God and to keep his commandments, to live with an integrity that will merit our own self-respect and the respect of our loved ones and make us worthy for the companionship of the Spirit. We are here to love and serve our fellowmen, to reflect in our own lives daily our true convictions as to the priceless value of the individual child of God, to live with joy in a way worthy of the sons of God, to become the manner of men that he is.

He taught us very clearly the worth of souls and that they are very great in the sight of God. The lost sheep should have an anxious shepherd seeking him. The lost coin must be searched for. The prodigal who comes to himself and turns homeward will find his Father running to meet him. Thus taught the Lord.

Recently a stake president told of his visit, with others, to a Junior Sunday School class. When the visitors entered they were made welcome, and the teacher, seeking to impress the significance of the experience for the youngsters, said to a little child on the front row, “How many important people are here today?” The child rose and began counting out loud, reaching a total of seventeen, including every person in the room. There were seventeen very important persons there that day, children and visitors!

That is how Christ feels, and so should we.

May we all remember this on a regular basis.[ref]There were some other noteworthy quotes. Hanks touches on a similar theme to James K.A. Smith’s rejection of humans as “brains on a stick”: “No young person who is truly involved in the warmth of the kingdom need ever feel that he has no place to go and no one who is genuinely concerned about him. No one of them should ever fall for the false proposition that a human being can have his mind unbraided from his heart, sinews, and spirit—the rest of him conveniently stored away while the mind is disciplined and filled like a silo with grains of knowledge—and then the whole braided together again, with the expectation that the individual will now function in the moral, ethical, spiritually strong way we would like in our teacher or doctor or carpenter or lawyer or banker or son-in-law.”

Thomas S. Monson touches on the importance of work: “[Youth] is the training period when busy hands learn to labor—and labor to learn. Honest effort and loving service become identifying features of the abundant life…Such hands are clean hands. Such hearts are pure hearts.” And later: “Whether he be a skilled surgeon, a master craftsman, or a talented teacher, [a father’s] hands support his family. There is a definite dignity in honest labor and tireless toil.”[/ref]

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The Failure of Foreign Aid

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The Economist recently reported on the state of foreign aid:

Foreign aid can work wonders. It set South Korea and Taiwan on the path to riches, helped extinguish smallpox in the 1970s and has almost eliminated polio. Unfortunately, as Malawi shows, it is liable to be snaffled by crooks. Aid can also burden weak bureaucracies, distort markets, prop up dictators and help prolong civil wars. Taxpayers in rich countries dislike their cash being spent on Mercedes-Benzes. So donors strive to send the right sort of aid to the places where it will do the most good. How are they doing?

…By almost all of these measures, foreign aid is failing. It is as co-ordinated as a demolition derby. Much goes neither to poor people nor to well-run countries, and on some measures the targeting is getting worse. Donors try to reward decent regimes and punish bad ones, but their efforts are undermined by other countries and by their own impatience. It is extraordinary that so many clever, well-intentioned people have made such a mess.

Some economists (like NYU’s William Easterly) have been incredibly critical of foreign aid. Of course, not all aid is created equal, but there are better ways to help the poor abroad.