The book is an inspiring message of how technology can be used to help our employees in the new economy rather than hurt them. Ahh instead of Ow. In our organization, if we ever think we are good enough, then we stop trying to improve and we will never be great. This is why we constantly challenge ourselves in everything that we do to ensure we are on the path of continuous improvement.
Whether it's relating to our technology, our processes, our franchisee support, or how we implement our company values, our culture never accepts that we are good enough, and that is what makes us a great company. Successful companies and people start with the 'why' they do what they do. With this mentality, we were able to grow our Big Frog franchise system, rooted in 'fun,' to over 70 locations, on track to add 18 to 20 this year.
Simon is an anthropologist with a tremendous insight in the business aspect of how people think. During the past three years, we have applied and fine-tuned the concepts outlined in Traction. We are dramatically more connected as a team, both with our communications and with the realization of our goals.
The best part is, we are having so much fun as we embrace our mission of "serving amazing How can I protect myself and scale my business?
- Peter Kropotkin;
- American Schools: The Art of Creating a Democratic Learning Community!
- Die Analyse des Achtungsbegriffs in Kants Grundlegung zur Metaphysik der Sitten (German Edition)!
Providing answers to those questions, E-Myth is a must-read for business owners, entrepreneurs, or anyone thinking of leaving a job to go out on their own. It hugely impacted both my life and businesses, causing me to literally change the way I operated my companies. A practical guide to understanding the roadblocks and pitfalls of an entrepreneur's journey, this book emphasizes how building a healthy business relies on scalable, repeatable processes.
Upon learning this, I immediately began creating processes assuming that the employee was hired yesterday and then built systems to support and reinforce them. E-Myth educated me on process and accountability. It was the catalyst for the journey that I am on now. Although published in , still today only a few organizations have become true experiential brands, despite many companies aspiring to be.
The authors describe why many companies fail to achieve this, which outlines the core principles of the book. The book includes a number of examples that dive deep into the experience of entrepreneurs as they strive and struggle to achieve a deep and rich level of success.
- On Friendship (Penguin Great Ideas).
- Cold Hands and Other Stories.
- WHO’S YOUR BARTENDER?: The Secret Techniques and Basics of Bartending.
When you love what you do, work becomes enjoyable, but when you couple the work you love with team players Without it, there is no joy, but with it, you can build an amazing workplace. Lencioni has written many impactful books but this one changed how I look for talent by simplifying the process to source ideal team players. It's all about looking for hungry, humble, and smart first and then focusing on the skills and capabilities second.
That's how I strive to build a workplace where people are inspiring, the work is inspiring Most people aspire to be treated as they believe they would treat you. The key to maximizing your connection to others is to identify which love language--words of affirmation, gifts, acts of service, quality time, physical touch--individuals respond to the best regardless of the situation. As with all of my properties, we seek employees whose primary language is acts of service. However, it is important that everyone attune to what the primary language is of our guests and those we seek to please.
The network theory explains our commonsense judgments well enough to not be disqualified and it is so superior to its competitors at explaining the scientific evidence that it carries the day" Bishop grants that the network theory has some counterintuitive implications -- but so too do all the alternatives, and it is not clearly in worse shape on this count than the other theories. Like the others, it can explain most of our intuitive judgments about well-being and is not wildly at variance with them.
Hedonism, for instance, notoriously has intuitive difficulties like dealing with experience machine cases, but also errs on the empirical front by focusing narrowly on just one aspect of positive human functioning. Positive psychology is not solely concerned with hedonic states. Chapter Six employs the network theory to address a number of difficulties in positive psychology, including uncertainty about the nature of happiness and puzzles about hedonic adaptation and set points, which have led some to doubt whether we can meaningfully promote happiness in policy and elsewhere.
The gist of the chapter is that the network theory offers resources to help address these issues. Chapter Seven, the last substantive one, rebuts objections to the network theory, including some putative counterexamples and questions about how far Bishop's view accounts for the normativity of well-being. I suspect that the most significant objections going forward will have to do with issues relating to normativity. One problem here is that there doesn't seem to be a lot of agreement about what normativity amounts to, making it hard to know what would constitute a successful rebuttal.
Bishop canvasses several possible understandings of normativity and argues that either the normativity demand is unreasonable or at least overly controversial, or the network theory meets it. This is probably the best way to deal with such an elusive objection, but there will likely be residual questions about whether he has considered the right form of the normativity worry. One kind of normativity concern has to do with how Bishop defends the network theory: And now the question arises: A theory of well-being is widely thought to be in the business of telling us what is worth having in life, for our sakes, or what we ought to want for each other.
Whatever exactly normativity amounts to, it seems to involve there being reasons for us to do this or want that. On the traditional approach in philosophy, we can typically grasp the putative normative credentials of a theory because the argument for it appeals in one way or another to the idea that, on reflection, it seems plausible that the theory captures what really matters in human life.
The argument appeals to our sense of what's worth wanting, so we're not likely to be left wondering why we should care about the result. The hedonist, for instance, might note how obvious it is that pleasure matters for well-being, while it is not so obvious that anything else has quite the same status. On Bishop's inclusive approach, by contrast, the clincher has no obvious connection with what we think important: And it isn't so clear why we ought to seek that for our children rather than, say, Aristotelian flourishing.
What the scientific evidence gives us is simply a clearer picture of the nature of something we already value. People care about something we call 'well-being'; the network theory just tells us what that is, and our caring about it supplies all the normativity we can reasonably demand. However, part of the worry is that it seems desirable for a theory of well-being to explain why we are right to care about it, making sense of the concern we have for it.
In fairness, Bishop might reasonably ask just what manner of explanation do we seek? In general, he challenges the normativity complainant to cough up a persuasive story about what exactly normativity amounts to, a question on which the literature has been notoriously obscure and slippery. There's an itch, to be sure; the trick is figuring out exactly where it is, and whether anyone is really in a position to scratch it. As I noted above, the book has a great deal to offer even to those who don't accept Bishop's theory of well-being.
To mention just a single example, one area where the network theory could prove fruitful is in thinking about the psychological state of happiness. One problem for affect-based views of happiness, such as hedonism or the emotional state theory, is figuring out how happy you have to be to count as happy: The traditional view, that you're happy as long as the positive outweighs the negative, is deeply implausible.
Given that the great majority of individuals seem to meet that standard, it makes unhappiness exceedingly rare, and at any rate such a modest cutoff seems to make little sense on reflection -- you're happy so long as the pleasure just barely outweighs the suffering? But what would a more plausible threshold look like?
Peter Kropotkin - Wikipedia
Suppose Bishop is right that there is some broad and vague threshold at which a person enters into a positive causal network -- "a self-maintaining, homeostatic causal network" that is positive As noted above, this might be evidence for the network theory, and that well-being is in some sense a natural kind. Even if not, it may well be evidence for some sort of natural kind that is strongly associated with well-being.
And the character of that kind might point us to a plausible answer to the threshold problem regarding happiness: In that event, nature might have supplied us with a principled answer to the threshold problem for happiness. A Factor of Evolution , Conclusion. Communism and Anarchy Anarchist Communism: A New Colony for Tyneside or Wearside.
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Affinity group Synthesis anarchism Platformism.