Archive for Vision

Starry Skies, Diversity, and Vision

Hi Carman,
A beautiful Sunday morning to you! I agree that Partnership does not need to answer to Paul, Plato or Shakespeare, although I do enjoy dialoging with them from time to time.

Thank you for sharing your deeply thought through and fresh thoughts on Paul. One observation I would add is that whatever was or was not the intention of people at the time, Christianity and Judaism  –or rather, as different streams of thought converge, a variety of Christianities and Judaisms  — exist today.

Because we are exploring emerging ground, we have the opportunity to consider some interesting questions, that I think have some broader applicability.  One relates to focus.

Alfred North Whitehead describes how every fact “drags around with it” a universe of assumptions in which that observation or fact is both comprehensible and true. Essentially agreeing with Whitehead on this point, feminist philosphers have long observed that the practice of using fixed and firm categories — such as the often very firm boundaries between academic disciplines — to describe reality reifies a particular worldview by obscuring other potentially useful categories and the way that categories interconnect to form the “sacred canopy” of our worldview. 

On the other hand, when changes do occur in a particular field, the process of cross-fertilization of ideas is slowed. (This is one reason, as you know, that trans-disciplinary and inter-disciplinary studies are presently such a wellspring of new thought and innovation).   Also,  being too fixed with regard to category implies a world in which all things can truly be separate and static — described by one category or model without reference to others. For example, years ago, when I was in a leadership role in organizations (before I became a coach and consultant), I was  unable to immediately see the connection between emerging ideas in scie nce and emerging ideas in leadership. I thought that it was academically interesting but had nothing to do with the “real” world. Obviously, I’ve come to change my views!

The categories we use illuminate some aspects of reality and hide others.  With left-brained thought and language, it’s often the connections amongst things that are hidden.

Because the paradigm we are discussing is holistic, we can’t assume that the whole universe of assumptions is known to the reader, or even to ourselves.  Rather Partnership recognizes that different perspectives will “see” different patterns, and that, with a conducive social dynamic, multiple perspectives can, reflect more light on a given subject. Further, a holistic perspective suggests that reality is holographic in that nothing stands alone but is shaped by its context or world.

Because this blog seeks to explore a new paradigm of leadership and organization, it consciously oversteps conventional categories in order to describe both this paradigm we call Partnership and also the views of the cosmos, including the patterns of the stars, we each see from where we sit (both physically and on the basis of our life experience).

So, in discussing a Partnership approach to leadership and organizations, we talk about the literatures of leadership, organization, sociology, psychology (so far so good), and continue on to philosophy and theology which have been held, until relatively recently, to be separate and distinct subjects. Religion in particular has been considered a separate realm best avoided because it can raise passionate differences. “Sensible” people avoid it. By virtue of where I sit under that starry expanse, I am unable to be “sensible” in this respect because ideas in all these fields shape our view of the world. Certainly, as you have pointed out, the experience of a religious conversion or mystical insight is an example of a personal transformation which yields a sometimes radically different worldview. (My sister also described motherhood this way).

On the other hand, I appreciate that some who visit here may be put off when we venture “off topic” sharing our views of the patterns we see in that sky.  In a sense, this is a microcosm of a Partnership organization. Different members sitting on the grass, looking up and being able to share what they see. And also with respect to our collective endeavors, focusing on the shared values and vision that pull us together.

As you have probably noticed, I see the coaching approach as enacting Partnership, supporting the emergence of trust, collaboration and creativity in organizations. I am very excited to mention a new project that I am becoming involved with, to bring coaching training to leaders and teams, and coaching the development of a coaching culture. I’ll write more about it in this blog, but as this is also a kind of a letter, I wanted to share it with you here.

My best,


P.S. We are having a break in the rain today. It’s cold and overcast, with the holiday lights making a nice contrast as it grows dark in the evening.

On Parallels between Paul and Eisler, and Group Mind

Carman, It’s always a pleasure to read your thoughts. Thank you for highlighting the parallels between Eisler on Partnership and Paul. I hadn’t fully appreciated this aspect of Paul.  The opposition of “flesh” and “spirit” is a key theme in many theologies, so I read him more literally.  I do hear and appreciate that you interpret Paul’s words differently, with an interesting result.   

[12/8/09:  Carman, I’ve been continuing to mull your interpretation of Paul, and see some strong parallels with my own [process] train of thought. If we use the idea of “small self'” in place of “flesh,” I agree that these ideas do begin to describe a holistic, Partnership approach. I think the original metaphor is problematic in that it is too limited and freezes an occassionally conflicting relationship between different aspects (or intelligences) of ourselves into permanent opposition.  I think this core antagonism is paradigmatic, in a sense, of the ethic of opposition, domination and control towards others in a dominator system. If instead, we recognize difference rather than antagonism, we retain the possibility of a higher, creatively intelligent resolution which surpasses what we can  imagine as individuals.]

Another area of concern for me, with regard to Paul, is his statement in Corinthians 14:34-35 which seems to promote the subordination of women to men, which would be contrary to an ethic of Partnership:  “As in all the congregations of the saints, women should remain silent in the churches. They are not allowed to speak, but must be in submission, as the Law says. If they want to inquire about something, they should ask their own husbands at home; for it is disgraceful for a woman to speak in the church.”  That said, I’ve also read that this is often or usually interpreted to refer to a specific situation rather than as a generalization  

I know that you have some expertise on this subject.  What are your thoughts?  

I am interested to explore the key question that you have posed: “If a Partnership group were being infiltrated by dominator tendencies, how would you address the issue, especially if dissolution were imminent?”

I am drawn to the idea that a higher wisdom can emerge in groups where there is shared intention, trust, active listening, mutual encouragement and appreciation. I’ve found that in really healthy, collaborative groups there can be a kind of ” magic” — a very satisfying experience of co-creativity in which the result is clearly better than members might achieve alone.

Two quotes from Napolean Hill seem to speak to that notion:

“When two or more people coordinate in a spirit of harmony and work toward a definite objective or purpose, they place themselves in position, through the alliance, to absorb power directly from the great storehouse of the creative mechanism of each contributing mind.”

And:  “No two minds ever come together without, thereby, creating a third, invisible, intangible force which may be likened to a third mind.”

For me, these quotes bring together the very compatible principles of Partnership and holism.

Would you like to consider a particular concrete situation and reason together?


P.S.  I think we have your rain today!  The skys just opened up.

Domination-Partnership Dichotomy (Exploring Parallels)

Hi Lisa,

Why am I not surprised that serving a greater good is [your] greatest form of satisfaction? Thank you too for your invigorating treatment of the holistic paradigm.

I would like to address and integrate some of your comments, beginning with, “I disagree with Paul’s dichotomization of flesh and spirit, but that view is very consistent with philosophical atomism.”

Paul’s dichotomization of “flesh” and “spirit” is, I believe, societal rather than somatic. That is, his focus is on “group attachment” and “group integrity.” In short, he is doing sociology, not psychology. Paul’s dichotomization of flesh and spirit seems very much like Riane Eisler’s dichotomization of domination and partnership. Eisler declares: “For all their unique peculiarities, most of our attempts at civilization have had one of two basic configurations the domination system or the partnership system.” She seems to be speaking about two basic ways of looking at the world and about the systems that express such worldview.

Similarly, Paul’s dichotomization of “flesh” and “spirit” seems analogous to “domination” and “partnership” as those mindsets impact the group. (I cannot overemphasize the group phenomenon). In Galatians, Paul is counseling leaders/teachers against sub-professional conduct that undermines group adhesion. Unless he can recall them to a larger vision, the leadership group will dissolve.

Put another way, Paul is a rabbinic leader speaking to a group of rabbis about convention learning versus transformation learning. Convention learners are attempting to reintroduce their [domination] thinking into the transformation [partnership] culture. Using the domination-partnership dichotomy I will attempt to paraphrase Paul’s counsel. Let’s imagine he is addressing a leadership school that promotes partnership:

13 For you have been called to partnership; only do not [use] your liberty as an opportunity for personal ambition, but through love serve one another. 14 For all the [holistic] law is fulfilled in one word, [even] in this: “You shall love your neighbor [colleagues] as yourself.” 15 But if you bite and devour one another, beware lest you be consumed by one another! [I have actually seen pit bulls attempt this!]

16 I say then: Make progress in the partnership mindset, and you shall not enact the domination mindset. 17 For the domination mindset militates against the partnership mindset, and the partnership mindset is against the domination mindset; and these attitudes are contrary to one another, so that you do not do the things that you wish. 18 But if you are led by the partnership mindset, you are not bound by the domination culture.

19 Now the group-destroying behaviors characteristic of the domination mindset are evident, Sexual Deviance: adultery, fornication, uncleanness, lewdness, 20 Self-Idolatry and Narcissism: hatred, contentions, jealousies, outbursts of wrath, selfish ambitions, dissensions, casting your fellow teachers in the worst possible light, 21 envy, character assassination, drunkenness, drunken parties, and the like; of which I warn l you beforehand, just as I also warned you in time past, that those who practice such things will be expelled from the partnership program.

22 But partnership’s mindset yields the following orchard: group attachment, esprit de corps, member well-being, longsuffering toward one another, kindness toward one another, spontaneous goodness, group trust, 23 gentleness toward new members, self-control vis-à-vis recalcitrant members. Against such there is no legitimate prohibition. 24 And those [who are] partnership’s offspring have repudiated the domination mindset with its passions and desires. 25 If we live in partnership, let us also walk in transformed consciousness. 26 Let us not return to the domination culture by becoming conceited, provoking one another, envying one another.

Lisa, in your previous post you stated: “of course, one can apply a holistic perspective to leadership and organization with interesting implications.” I would find the application of your insights to a leadership group in crisis to be very instructive. Perhaps the group scenario above will suffice. If a partnership group were being infiltrated by dominator tendencies, how would you address the issue-especially if dissolution were imminent?

Bye for now!


The rain has relented and so my sun-starved eyes may be sated today.

Tranformation vs. Change; Nelson Mandela as a Transformational Leader

Hi Lisa,Once again, your exquisite examination of the dimensions of leadership brought me to the mouth of the cave [psychic prison] and enabled me to more fully comprehend the shadows on the wall [organizations].

Because it is a recurring theme in your treatment, I would like to discuss “transformation.” Transformation, in my opinion, is not simply about change. Managers can and do effect change. Epimetheus exemplifies management as change agent-within the parameters ordained by the Olympian Establishment. Transformation, on the other hand, suggests to me a fundamental or complete change to the very character of someone or something. Prometheus, I hold, was a transformational leader. (I don’t deny that change can be profound-I’ll use the terms “transmogrify” (grotesque change) and “transform” (developmental change) to distinguish the phenomena.

In an attempt to close the gap between the oppressed and the oppressor, Nelson Mandela stole the fire from the South African Establishment. Mandela’s experience exemplifies transformational leadership, whose gain for the people brought pain upon himself. I will encapsulate an excerpt from Organizational Behaviour in a Global Context, p.495

Nelson Mandela’s African National Congress

For most of the past 200 years, South Africa was ruled by a white minority government, although blacks have made up over 75 per cent of the populace. Whites

• owned most of the property,
• ran most of the businesses,
• controlled most of the country’s natural resources,
• did not have th right to vote, and
• often worked for little or no wages.

Nelson Mandela reacted to the oppression of white-minority rule by:

• organizing a non-violent organization- the African National Congress (ANC),
• provoking demonstrations and strikes.
• promoting acts of sabotage to pressure the South African government to change-in response to the killing and injury of blacks in Sharpeville where previous riots had resulted in several whites being killed.

“Nelson Mandela was arrested in 1962, and he spent the next 27 years in prison. While in prison, Mandela continued to promote civil unrest and majority rule, for which he gained international recognition. He was offered but turned down a conditional release from prison in 1985, which was offered to him only because of the enormous pressure put on South African President F.W. de Klerk to release Mandela unconditionally. Finally, bowing to this pressure, the South African government was forced to “unban” the ANC and unconditionally released Nelson Mandela from prison. Eventually, Mandela persuaded de Klerk to sign a document outlining multiparty elections. Mandela won the 1994 national election and became the first truly democratically elected leader of South Africa.”

To return to the myth of Prometheus, the Olympian Administration feared the loss of the fire. Perhaps they resented any act that would bring their dependent creation “closer to the gods.” They did not want to share their privileged position-their sense of elevation above and separation from their subordinates.

In terms of our analysis, the Promethean fire can symbolize reason as an energy, a capacity to recognize “the unreality of many ideas that man holds and to penetrate to the reality veiled by the layers and layers of deception and ideologies” to quote Fromm. Thank you for emanating such energy today Lisa.

Bye for now,


The seawall beckons-“like a siren she calls to me”-to quote U2. In God’s Country.

Promethius and transformative leadership

Another beautifully written post by Carman de Voer:

Hi Lisa,

For the last few weeks I’ve been pruning a figurative olive tree–a Promethean task, to say the least, but one, I hope, will also “light up the mind.”

I’m not at all surprised that you would integrate love and leadership. Though we have never met I believe you are “unconditionally committed to another’s completion, to another being all that she or he can and wants to be”—The Fifth Discipline, p.285 (Senge’s defininition of love is superb, don’t you think?)

Leadership, like many ideas, has deteriorated into a mere synonym for management. The story of Prometheus speaks to what leadership really means. Prior to his rebellion, Prometheus and Epimetheus [his brother] were, I propose, managers, in that they enacted the goals of the Olympian Establishment. Essentially, they were “chosen” to perpetuate the status quo. At some point Prometheus became a leader—a radical, a [peaceful] revolutionary whose learning program became an indirect attack on the prerogatives of power-holders.

Prometheus the Leader

Prometheus envisaged a new race of beings of higher intelligence fitted to worship and serve the gods in a manner pleasing to their greatness. Prometheus and Epimetheus were chosen to complete the creation. “We will make the new beings in the likeness of the gods themselves. They shall not bend their face to the earth, but shall stand erect and turn their eyes heavenward.” Prometheus shaped the clay into a figure in the likeness of the gods. Eros imbued it with life and Athena imparted to it wisdom.

Prometheus longed to give humanity more and greater gifts, to light up the mind within it that might glow with a noble ardor; to make it lord of the lower creation; to enable the new god-like race to attain to greater heights of wisdom and knowledge and power. But no fire existed on the earth. He remembered the divine fire which could help to make humanity all-powerful—the sacred fire of Zeus.

Prometheus asked himself, “Could I steal it from the abode of the gods?” The very thought brought terror. Swift and merciless would be the vengeance of Zeus upon such a thief. More fearful would be his agonies than those inflicted upon the rebellious Titans.

Prometheus the Designer, Steward, Teacher

The thought of humanity inspired and ennobled by the divine fire quenched the reality of his own inevitable punishment and on a night heavy with clouds he stealthily ascended the holy mountain and lit the reed he carried with the divine fire. He had counted the cost and was prepared to pay it.

Prometheus revealed to humankind the divine fire and showed them

• how it would help them in their labors;
• how it would melt metals and fashion tools;
• how it would cook food and make life bearable in the bronze days of winter;
• how it would give light in darkness so that humankind might labour and travel in the night-time as well as by day.
• how to dig the fields and grow corn and herbs;
• how to build houses and cover their roofs with thatch;
• how to tame the beasts of the forests and make them serve them.

The sacred flame also gave inspiration and enthusiasm, and urged humanity on to achieve increasingly higher and greater things. The whole earth thrilled with their activities, and in their midst moved Prometheus, teaching, guiding, opening out before humanity’s delighted eyes fresh fields for effort and attainment.

Prometheus the Radical

There came a day when the points of light scattered over the surface of the earth. Zeus thundered, “Who is it that has stolen the fire from heaven?” “It is I” answered Prometheus calmly. “Why did you do this thing?” “Because I loved humankind! I longed to give them some gift that would raise them above the brute creation and bring them nearer the gods. Not all your power, Ruler of heaven and earth, can put out these fires.”

As Zeus listened to these words his rage turned to hatred of the being who dared defy his power. Zeus summoned his son Hephaestus, the god of the forge, and ordered him, “make a chain that nothing can break, and chain him to a cliff. I will send an eagle who each day shall devour his liver, causing him horrible torments day and night; each day it shall devour his liver; and each night it shall grow again, so that in the morning his suffering may be renewed.”

Prometheus replied, “So be it, O tyrant. Because you are strong, you are merciless. My theft has done you no harm; there is still fire to spare on Olympus. In your selfishness you will not share a privilege though it would advance the whole race of mankind. It may not be for long that you will sit in the high seat of the gods!”

The myth teaches me that “transformational leadership” comes with great cost. The myth’s core issue is control! The myth teaches me that the nexus of love and leadership does not take place in a cultural or organizational vacuum. The values and ideologies of power-holders will invariably be threatened. Those like Prometheus and “the good shepherd” [translation=the ideal leader John Chapter 10: 1-20] who desire humanity to have higher quality of life will pay dearly—possibly with their own lives.

Bye for now!


Psychic Prisons – Metaphor of Plato’s Cave (from Carman de voer)

More compelling contributions from Carman de voer! 

Hi Lisa,  With predictable perspicacity you observe that we cannot “un-ring the bell” –we may be “drawn back into comfortable, habitual ways of thinking and being.” Your comments afford a splendid segue into the Organization as Psychic Prison metaphor.

Morgan says, “all theories of organization and management are based on implicit images or metaphors that lead us to see, understand, and manage in distinctive yet partial ways,” (p.4) One such metaphor is the psychic prison–Plato’s Cave.

Plato’s Cave

In many respects, Plato’s allegory reminds me of a movie theatre. The following site reproduces the extended metaphor:

I notice that the cave allegory contains some of the following elements:

• Cave people are chained so that they cannot move
• They can see only the cave wall in front of them
• The fire behind them throws shadows of people and objects onto the wall
• The cave dwellers equate the shadows with reality
• The shadow reality of the cave is the only reality they know
• One of the cave dwellers leaves the cave, experiences another world, and returns to the cave to explain the new perspective
• The cave dwellers resist and ridicule the revelation.

To echo your observation, “favored ways of thinking can be so strong that even the disruption is often transformed into a view consistent with the reality of the cave” (Morgan, p.219).

Perhaps we could integrate the allegory into our experience of organizations Lisa?


Morgan, Gareth (1997). Images of Organization. Sage Publications.

P.S. While writing this entry KUWY played Ravel’s Minuet Antique. During the piece I became like Icarus hovering between heaven and the sea. Rapturous! Thank you for creating this Lyceum Lisa– a wonderful ‘place’ of refreshment and renewal.

From Additional examples of radical transformation & on bells staying rung, 2009/02/08 at 7:59 AM

Perspective & transformation

Carman, Your example of the transformation of Scrooge in the Christmas Carol, illustrates how third parties can stimulate transformation by helping a leader see the current situation and dynamic more clearly, and consider new perspectives and possiblities.

This whole area of the process of transformation is intriguing. By definition, it involves some kind of diversity — an encounter with a different perspective through dialogue or “cognitive diversity.” For me, cognitive diversity, in practice, means accessing our holistic, creative, “right brain” as well as our analytical, sequential “left brain.”  Transformative spiritual experience, creativity, imagination and vision, seem to strongly involve “right brain” processes. (A neuropsychologist would, no doubt, point out that this is a gross oversimplification).  

The process of coaching involves both aspects — the holding of the mirror, to help a person see more clearly what is otherwise too close to see — to see lens with which we see the world, so to speak,  and the facilitation of imagination, to experience a new perspective.  

When we are able to see the lens with which we see the world, we have already experienced a cognitive shift in that we have separated who we are (the observer) from a particular perspective, and we have freed ourselves to more readily explore perspectives that are healthier, more effective, etc.

The act of imagination, envisioning other possiblities, is extraordinarily powerful and taps a vast intelligence. Because in the West, we so strongly identify with our rational egos and our analytical, sequential thought processes, that we overlook the genius within each of us — that intelligence that creates entire worlds in our dreams, for example. It’s not always completely rational, but it contains all the connections that are not always visible to our sequential thought processes.  

In discussing spiritual transformation, William James makes the point that when we’ve exhausted our usual resources, when our rational-analytical processes fail us, we then, often in despair, throw ourselves open to other possibilities, and experience a shift and illumination. And Zen koans operate on a similar principle: the left brain lets go and there is a shift in perspective. 

Transformative leadership need not, in my opinion, involve complete illumination, but I think the inherent humility of recognizing that “we are not our thoughts and perspectives” and our consequential ability to imagine new possibilities — to dip into our own creative potentials, is key to personal and organizational transformation. 

Carman, I enjoy your notes about the environment, there. It sounds beautiful. It’s been raining heavily here; we need it!  Best wishes, Lisa

Personal and Organizational Transformation

Scrooge’s Metanoia and Organizational Conscience

Hi Lisa,

Wikipedia describes metanoia (changing one’s mind) as “embracing thoughts beyond its present limitations or thought patterns.”

Ebenezer Scrooge’s metanoia seems to support this definition. But Scrooge’s “shift of mind” also appears to have been a group experience. Could metanoia have occurred apart from the Spirits? To illustrate, Scrooge says, “I will honour Christmas in my heart, and try to keep it all the year. I will live in the Past, the Present, and the Future. The Spirits of all Three shall strive within me. I will not shut out the lessons that they teach.”

It therefore seems unlikely that Scrooge could have transitioned from a “mechanistic” to a “systems” worldview without the Spirits. In turn, without metanoia he would not have “learned” (i.e., created a learning organization—I liken metanoia to an electric charge sent through frozen water pipes to “change” the ice to water).

The Spirits fostered commitment to the long term (shared vision), surfaced shortcomings in his worldview (mental models), helped him see the larger picture (team learning) and enabled Scrooge to see how his actions affected his world (personal mastery).

Organizational Conscience

But the Spirits also submerged Scrooge into intense scrutiny and group assessment. Perhaps the Spirits were schooling Scrooge in “double-loop learning” (i.e., teaching him that his development depended on questioning and challenging norms)? Regrettably, organizational conscience is not discussed in LO literature. Perhaps I’ve overlooked it.

Your thoughts Lisa?

P.S. I wonder how many seals I’ll see while walking the Stanley Park SeaWall today? I’m heartened by the appearance of buds–it seems that they, like me, are impatient for Spring. The ocean always inspires awe and elicits my respect–and, through its vociferous grandeur trumpets my abysmal ignorance.

From Transformational Processes – Radical Transformation, 2009/02/07 at 6:59 AM

Ways of thinking about learning and change

Carman de voer writes: Hi Lisa, I haven’t heard of Hargrove’s model. My conception of transformation derives from the texts of Mezirow, Brookfield, Banathy, and Tennant and Pogson. Your transformative-holistic learning model has really piqued my curiosity, however. Could I hear more about it?

Your reference to transformation is fortuitous because “transformation” will be the theme of an impending conference I and my co-workers will attend. 

Though it is important to know what words mean I anticipate that “transformation” will be applied in a single-loop fashion: that is, it will be the label under which the organization will discuss whether it is “on course” (probably in a budgetary sense). For me, transformation in a double-loop sense signifies questioning the relevance of the “destination,” among other things.

Could we talk transformation Lisa? I expect that our interchange will be steel and flint (interchangeably) igniting a conflagration of ideas.

The fog continues to sit like an elephant on the city. No seal sightings yesterday—only actors appearing from and disappearing behind the curtain. The sun attempted to re-assert its dominion– but in vain. How I long for the “virtuous light” (to quote Elinor Wylie).

Bye for now!

Vision and Limits: Creating a Space for Learning and Innovation

Carman writes: Hi Lisa,  I’ll try to paraphrase your questions:

1. Is emergent (bottom-up) organization compatible with goals and direction (top-down)?

2. When is the imposition of limits appropriate?

Morgan explains that “the intelligence of the human brain is not predetermined, predesigned, or  preplanned. Indeed, it is not centrally driven in any way. It is a decentralized emergent phenomenon. Intelligence evolves.” (p.94)

Morgan calls vision, norms, values or limits “cybernetic reference points.” Though they guide behavior and prevent complete randomness they also create a valuable space “in which learning and innovation can occur.”

To return to the example of the trainees:

Managers seem to have slain the goose to get the golden egg (forgive the worn-out analogy). Conversely, by referring to the philosophy (vision and values) of the organization they might have avoided short-term thinking (and the tyranny of targets!) and encouraged the emergence of new behaviours.

For example, might trainees eventually have fostered more effective ways of serving clients (and accomplishing goals)? Might such behaviour have enabled new insights and learning for managers? In short, could managers have learned from learners?

Tomorrow we can discuss single-loop versus double-loop learning if you like Lisa. Once we have beggared the brain metaphor perhaps you would like to select the Morgan metaphor that especially interests you.

Well, I’m off to the Stanley Park seawall, which I love to walk each weekend. Sometimes I see seals and sometimes they see me. Heavy fog in Vancouver today. Reminds me of a Conan Doyle novel. Sweet symphony from KUWY (on computer) without and Starbucks coffee within–the Lark is ascending!

Bye for now!

Carman,  It’s such a treat to read your posts!  Yes, I look forward to your thoughts on single-loop and double-loop learning.  Are you familiar with Robert Hargrove’s triple-loop learning model?  It heavily inspired my (current) transformative-holistic learning model:

Your day sounds very pleasant! We’ve had a taste of summer-like weather here the past few days in Southern California, and it makes me look forward to the long, warm days, again.

Talk soon, Lisa