How much I want to read more ? 8/10
The introduction is both fascinating and beautiful, for how solid the analysis and how wide it spreads its wings.
Just try to read it and not read further if your can…
is like watching your best humorous show and trying not to laugh.
Judge by yourself if you like this or not:
"Each of us who learns to walk learns an act of disruption."
"The disruption that is two-legged upright walking takes you from place to place. The kind of disruption created by history’s great disruptors takes all of humanity from place to place."
CREATIVE DESTRUCTION, DESTRUCTIVE CREATION
Until recently, disruption was a bad word.
In 1928: “The action of rending or bursting asunder; violent dissolution of continuity; forcible severance.”
Evolution of "Nice"
- In 1400: “foolish, silly, simple” or “ignorant, senseless, absurd.”
- In 1500: “requiring or involving great precision or accuracy.”
- In 1800: “kind and considerate, friendly.”
On the opposite, "Silly" evolved from “happy, blissful, blessed.” to “empty-headed, senseless, foolish.”
1997: Clayton M. Christensen wrote a book that changed the meaning of "disruption":
"The Innovator’s Dilemma: When New Technologies Cause Great Firms to Fail."
disruptive innovation = something new that creates new markets and new relationships while simultaneously displacing old markets as well as the leading firms and products associated with markets.
Disruptive innovation is creative destruction — or, if you are on the wrong side of the disruption, destructive creation.
In 1997, thanks to Christensen, the word disruption was itself disrupted, undergoing an instant amelioration to something good, positive, and productive.
The amelioration of the term disruptive is recent, but the concept behind creative destruction and destructive creation is as old as humankind. The discovery of fire, for instance, disrupted everything about human life - both for the better (warmth and light through the cold, dark night) and for the worse (get too close to the fire and you get burned).
Each of us who learns to walk learns an act of disruption.
Carrying such a disruption into other human activities can be an uncommon human attribute, the lofty province of heroes and geniuses.
We admire and envy the disruptors among us because they represent the best, the most spectacular achievements of which human beings are capable.
The disruption that is two-legged upright walking takes you from place to place. The kind of disruption created by history’s great disruptors takes all of humanity from place to place.
In the process, it destroys certain features of society and civilization while creating new ones. Creating new possibilities usually requires clearing away some of the old.
disruptors change how we think, act, do business, learn, and live. The most profound disruptions change civilization itself.
But remember that fifty human beings plucked from some 2,700 years of global history cannot possibly be more than a mere sample.
I invite you to gather some of your own disruptive heroes, thinkers, inventors, and innovators. Maybe build your own book, blog, vlog, feature film, interactive game, or thought experiment.
more modestly. Next time you walk your dog, walk him counterclockwise. We all need disruption.
1 PHILOSOPHY AND RELIGION
CONFUCIUS (C. 551 BCE – C. 479 BCE)
Few individuals have been more influential in history, since Confucianism has influenced, even shaped, millennia of Chinese and other Asian civilizations from ancient times to the present.
the emphasis of his teaching was on living a life of virtue informed by extreme reverence for one’s ancestors.
Confucius wrote of the moral responsibility of rulers, whose duty, he believed, was to be frugal and benevolent, embodying an inner harmony that would of necessity be reflected in the harmony of the people they governed.
He is generally considered the first teacher in the history of civilization—preceding Socrates by nearly a century—and so he brought to light the basics of the creation, propagation, and transfer of knowledge.
Confucius created the role of teacher—not as the originator of new knowledge, but as the transmitter of existing knowledge. He also created the model of the ideal teacher, someone who opened the doors of his school to all classes of society, rich and poor alike.
the Golden Rule: “What you do not wish for yourself, do not do to others.”
A ruler must acquire self-discipline so that he may, with virtue and benefit, govern his subjects by his own example.
Under pain of law, people will devote themselves to escaping punishment and therefore will fail to develop an inward sense of shame, a conscience.
If a ruler leads not by compulsion but by virtuous example, however, and instills discipline through ritual, the people governed will acquire a sense of rightful shame, which will propel them voluntarily and eagerly into the embrace of the ruler.
The problem, as he saw it, was the failure of the members of society to recognize and then live out their proper social roles.
Good government, consists in the ruler being a ruler, the minister being a minister, the father being a father, and the son being a son.
To assume titles of authority without sufficient competence was, he believed, the source of social decay.
“If your desire is for good, the people will be good,”
“The moral character of the ruler is the wind; the moral character of those beneath him is the grass. When the wind blows, the grass bends.”
Study, however, was to be carried out not alone, but through the interaction of the student with a teacher. Indeed, the ideal student was the one who most faithfully emulated the words and acts of his teacher.
For Confucius, the teacher’s function was to be the living, speaking, acting memory of the very best acts and thoughts in history as carried into the present from the ancients.
Confucius recognized the essential subjects fit for study as morality, proper speech, government, and the refined arts, in addition to what he called the “Six Arts” (ritual, music, archery, chariot-riding, calligraphy, and computation). Chief among them all was morality.
In his writings, Confucius detailed his pedagogical methods. He did not lecture, but instead asked questions, recited passages from classic works of Chinese literature and philosophy, and proposed analogies to the subject at hand. This done, he would fall silent and wait for his students to work out the correct answers. His belief was that frustration was indispensable to learning. Once sufficiently frustrated, a student would be ready to accept a prompt from the teacher — a starting place from which to learn. This was the modest goal Confucius set for the teacher: to provide a starting place from which the student might learn.
The purpose of education was not to acquire knowledge for its own sake, but to acquire the mental elements that, together, create a person who is fit to perpetuate a harmonious, refined society.
Each educated human being is to be a microcosm of social excellence, moving with grace, speaking with eloquence and correctness, and always exhibiting integrity.
A society in which knowledge is not conveyed from one generation to the next seems to us inconceivable, precisely because Confucius and others like him invented the disruptive concept of knowledge as a definable body of intellectual material that must be acquired through education.
Without the likes of Confucius, the lives of human beings on earth might have stretched on across who knows how many millennia without direction or purpose.