| advancing community |
good society |
| lifelong love of enhancing humanity
gary e. davis |
October 11, 2020 |
Who’s not for enhancing humanity! But it’s uncommon to regard teaching as the paradigmatic form of leadership, and even uncommon to regard teaching as a lifelong love or professional calling (rather than a type of contractual employment). The Golden Age of clasical Greece invented the notion of teaching beyond mystical priesthood. Teaching enables. Mentoring is beyond ministering. In love, you must teach your partner who and how you are. You can’t expect magical appreciation. The greatest appreciability is an engagement of mutuality. So, too, for being a good parent, a friend, or neighbor. Good parents teach children to be good friends, good neighbors, presuming the adult already shows that well, as well as overtly cultivating capability. (I grew up before the era of Fred Rogers.) Plausibly, the origin of progressive politics is an active enjoyment of others’ growth or individuation through friendship and neighborliness. This transposes to leadership in business: Collegiality works most collaboratively (and, derivatively, most coodinatively and cooperatively) when the organization enhances task-centered partnership which works open-mindedly. The good office is a good neighbor-hood. Isomorphically, the good community is like a grand neighborhood writ large. What globality of neighborhood can you constructively conceive for acting and working to advance the scale of neighboring? Leading minds are at least those voices which orient us for the sake of ecologically flourishive humanity. That’s the good of The Order that I called goodG (distinct from the good_ of a life that may contribute to goodG; and distinct from the goodH of humanity which is historized in retrospect, in light of current flourishing). What more could one ultimately want from politics than to isomorphically advance the ecological flourishing of humanity? Is there not a point where non-partisanship and bipartisanship dissolve into the impartial partiality of being for goodG? That is: “bias” for the endless question of, inquiry into, and discursive ferment of that? Isn’t the Good about the generative interface of good lives advancing good society for the long-term sake of good humanity? ‘Good’ (the term), then, may best be a protean master trope (or foundational concept) for Our endless sojourn of making “good” (the concept) centripetally, appellantly, ultimately matter; then centrifugally and lastingly matter—making good* in being good_ for goodG lastingly (for goodH). The proteany of the aura is like a pole star. |
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