We live in an age of unprecedented opportunity: with ambition, drive, and talent, you can rise to the top of your chosen profession regardless of where you started out. But with opportunity comes responsibility. Companies today aren't managing their knowledge workers careers. Instead, you must be your own chief executive officer. That means it's up to you to carve out your place in the world and know when to change course. And it's up to you to keep yourself engaged and productive during a career that may span some 50 years. In Managing Oneself, Peter Drucker explains how to do it. The keys: Cultivate a deep understanding of yourself by identifying your most valuable strengths and most dangerous weaknesses; Articulate how you learn and work with others and what your most deeply held values are; and Describe the type of work environment where you can make the greatest contribution. Only when you operate with a combination of your strengths and self-knowledge can you achieve true and lasting excellence. Managing Oneself identifies the probing questions you need to ask to gain the insights essential for taking charge of your career. Peter Drucker was a writer, teacher, and consultant. His 34 books have been published in more than 70 languages. He founded the Peter F. Drucker Foundation for Nonprofit Management, and counseled 13 governments, public services institutions, and major corporations.

Self that require solicitude, he indicates the direction from the self to the other and clarifies moral problems that appear to founder on the issue of identity. His identification of the nonpersonal concept of the self with the concept of the other thus exposes the key to the Moral Law. Oneself as Another expands on the Gifford Lectures that Ricoeur gave in Edinburgh in 1986 and published in French in 1990. It will be widely discussed among philosophers, literary.

What does it mean to lead a moral life? In her first extended study of moral philosophy, Judith Butler offers a provocative outline for a new ethical practice—one responsive to the need for critical autonomy and grounded in a new sense of the human subject. Butler takes as her starting point one’s ability to answer the questions “What have I done?” and “What ought I to do?” She shows that these question can be answered only by asking a prior question, “Who is this ‘I’ who is under an obligation to give an account of itself and to act in certain ways?” Because I find that I cannot give an account of myself without accounting for the social conditions under which I emerge, ethical reflection requires a turn to social theory. In three powerfully crafted and lucidly written chapters, Butler demonstrates how difficult it is to give an account of oneself, and how this lack of self-transparency and narratibility is crucial to an ethical understanding of the human. In brilliant dialogue with Adorno, Levinas, Foucault, and other thinkers, she eloquently argues the limits, possibilities, and dangers of contemporary ethical thought. Butler offers a critique of the moral self, arguing that the transparent, rational, and continuous ethical subject is an impossible construct that seeks to deny the specificity of what it is to be human. We can know ourselves only incompletely, and only in relation to a broader social world that has always preceded us and already shaped us in ways we cannot grasp. If inevitably we are partially opaque to ourselves, how can giving an account of ourselves define the ethical act? And doesn’t an ethical system that holds us impossibly accountable for full self-knowledge and self-consistency inflict a kind of psychic violence, leading to a culture of self-beratement and cruelty? How does the turn to social theory offer us a chance to understand the specifically social character of our own unknowingness about ourselves? In this invaluable book, by recasting ethics as a project in which being ethical means becoming critical of norms under which we are asked to act, but which we can never fully choose, Butler illuminates what it means for us as “fallible creatures” to create and share an ethics of vulnerability, humility, and ethical responsiveness.

What induces groups to commit political suicide? This book explores the decisions to surrender power and to legitimate this surrender: collective abdications. Commonsensical explanations impute such actions to coercive pressures, actors’ miscalculations, or their contamination by ideologies at odds with group interests. Ivan Ermakoff argues that these explanations are either incomplete or misleading. Focusing on two paradigmatic cases of voluntary and unconditional surrender of power—the passing of an enabling bill granting Hitler the right to amend the Weimar constitution without parliamentary supervision (March 1933), and the transfer of full executive, legislative, and constitutional powers to Marshal Pétain (Vichy, France, July 1940)—Ruling Oneself Out recasts abdication as the outcome of a process of collective alignment. Ermakoff distinguishes several mechanisms of alignment in troubled and uncertain times and assesses their significance through a fine-grained examination of actors’ beliefs, shifts in perceptions, and subjective states. To this end, he draws on the analytical and methodological resources of perspectives that usually stand apart: primary historical research, formal decision theory, the phenomenology of group processes, quantitative analyses, and the hermeneutics of testimonies. In elaborating this dialogue across disciplinary boundaries, Ruling Oneself Out restores the complexity and indeterminate character of pivotal collective decisions and demonstrates that an in-depth historical exploration can lay bare processes of crucial importance for understanding the formation of political preferences, the paradox of self-deception, and the makeup of historical events as highly consequential.

Now in paperback, this collection of Foucault’s lectures traces the historical formation and contemporary significance of the hermeneutics of the self. Just before the summer of 1982, French philosopher Michel Foucault gave a series of lectures at Victoria University in Toronto. In these lectures, which were part of his project of writing a genealogy of the modern subject, he is concerned with the care and cultivation of the self, a theme that becomes central to the second, third, and fourth volumes of his History of Sexuality. Foucault had always been interested in the question of how constellations of knowledge and power produce and shape subjects, and in the last phase of his life, he became especially interested not only in how subjects are formed by these forces but in how they ethically constitute themselves. In this lecture series and accompanying seminar, Foucault focuses on antiquity, starting with classical Greece, the early Roman empire, and concluding with Christian monasticism in the fourth and fifth centuries AD. Foucault traces the development of a new kind of verbal practice—“speaking the truth about oneself”—in which the subject increasingly comes to be defined by its inner thoughts and desires. He deemed this new form of “hermeneutical” subjectivity important not just for historical reasons, but also due to its enduring significance in modern society.

Oneself , Awareness . Self help non fiction , inner guide to meditation and consciousness awareness , for the realization awakening of one self awareness . Is a very sophisticate inner guide to the highest topics of meditation consciousness , this book is the convergence of evolution that the world need now urgent , into meditation consciousness awareness , a new dawn of empty consciousness awareness , no labels no adjectives no contents , no interpretation of the little men , consciousness is infinite unbounded not definable , and nobody monopoly it belong to itself and fundamental law of the universe ..Angelo Aulisa

The basic concern of the volume is to determine the preconditions of personality development and to show their significance and their perspectives for educational science and for pedagogical practice. First, these basic preconditions of becoming oneself are collected in a single volume and discussed in terms of their significance for science and for educational practice. In all fundamental dimensions are understood as precondition of becoming oneself. “Bildung” is here for the first time understood as the formation of the overall individual personality, which the OECD postulates to be the key qualification of the Twenty-first Century. From a pedagogical perspective, it is a matter of furthering the personality. It provides research with a new perspective, in that it makes the furthering of the overall personality the object of education.