Weekly Journal #13: What’s in a Global Leader?
Tuesday November 17, 2015
9:40–11:00 AM (One Hour and Twenty Minutes)
Tuesday, in class, we began to look at the end of Cyrus’ leadership as told by Xenophon’s The Education of Cyrus. During the class’ discussion, we took a look at an integral piece of the puzzle of leadership: followers. Arguably one of the most important parts of leadership is the nature of the leader’s followers because they are the people who give and/or allow the leader to lead and guide them. Before in this course, we have talked about the motives for one’s actions. This has been talked about particulalry in the context of a leader. Why do they choose to lead? Why do they feel that they should be chosen? There has been little in this course, insofar, as discussing the thoughts, reasoning, and motives behind the followers of a leader. Briefly, during last week’s analysis of jealousy and envy (phthonos), we examined the dynamic that arises when there is envy among the followers. Over the weekend, Dr. Sandridge asked us to examine some of the reasons that Cyrus’ followers may have felt the desire to follow him. Perhaps it was loyalty, or intrigue, or self-interest. Cyrus, rather uniquely, was able to build a large coalitiion of his army that conssited of many different people from different nations. In class we listed the following motives; friendship, admiration (thuama), relief, hope, Cyrus’ bravery, and Cyrus’ good fortune.
The aforementioned motives are slightly weighted towrd the self-interested side of the spectrum; however, I would argue that a follower has a self-interested position that they must take in order to ensure their own saftey and guidance. A leader is often chosen to lead others to success that they cannot achieve on their own. Cyrus’ outstanding leadership qualities show that hisf ollowers did not make a mistake in following him. In addition to his skill and bravery in war, Cyrus also had the rather unusual leadership quality of paying close attention the needs and climate of his followers, which can be argued to be large part of his followers eventual loyalty to him.
This class we also discussed some problems of leadership, especially concerning the scenarios that we have seen in The Education of Cyrus. The majority of the issues that arose in the class’ discussion fell under the categorical umbrella of working with others to discern information and using such information to devise strategies. Some of the examples given highlighted Cyrus’ ability to embrace the virute of praotes, or openess. A sign of a good leader is certainly the ability to receive conflicting information and criticisms and then subsequently being able cherry-pick and combine information to create a positive strategy. In addition to strategizing, we also touched again on the dynamic between Cyrus and his followers. Specifically, we discussed his abilities regarding mainting the morale of followers through successes and failures. The ability of any group to work well together boils down to group cohesion. Because Cyrus was able to gather a force of diverse backgrounds, cohesion and morale were a large part of Cyrus’ abiity to manage his followers well.
Wednesday November 18, 2015
7:23–9:47 PM (Two Hours and Twenty-Four Minutes)
…were spent re-reading Book VIII of The Education of Cyrus
Thursday November 19, 2015
9:40–11:00 AM (One Hour and Twenty Minutes)
For today’s class, Dr. Sandridge asked us to take another look at three sections of Book VIII of The Education of Cyrus: The range of philanthropia (8.2), Croesus and knowing thyself (7.2.15), Does the ending reflect well/poorly on Cyrus (8.8). We began class by examining the reasons behind Cyrus’ extent of philanthrophia that he shows to his followers. The passage shows that Cyrus seemed to have the well-being of his followers as a top priority. The range of well-being ran from physical needs of food and drink to the spiritual needs of those fighting war (morale). The class found that a possible reason by his philanthropia may be related to his education. During his Persian education and training as a young boy, Cyrus learned the ability of showing restraint. This quality of self-restraint followed him into adulthood and allowed him to give the type of attention that is rarely seen between leaders and followers. We learned a new Greek word in relation to this dynamic: epimeleia. This translates to a meaning of attentiveness and wakefulness. I think this word works well with his enkrateia, and allowed Cyrus to give his attnetion the issues and people who needed it most without distraction and mistakes.
The rest of the class discussion took an interesting turn toward apply The Education of Cyrus to the rapidly approaching concept of globalization. There is a passage in 8.2 that goes into great detail about the nature of Cyrus’ coalition and how they were able to designate tasks and specialize quite well to eventually become a working and cohesive unit. Dr. Sandridge posed the question of whether this specialization model could reach success in the arena of global leadership that we see today. While, the economy and various other industries and facets are leadership are quickly turning to the globalization model, I am doubtful that Cyrus’ model would be able to hold steady, espeically in today’s political climate. I found this question to be especially pertinent as the very recent current events have shown that a international coalition needs to be on the table to combat new efforts by terrorists in attacks on the West. This coalition would most likely have to include our allies as a well as countries that we have tense relationships with at the moment. Could there ever be a global leader, such as a Cyrus, that could easily unite the efforts of the United States, Great Britain, France, Russia, Iran, Saudi Arabia, and the United Arab Emirates. Given recent outcomes in global leadership, it seems doubtful. Could today’s leaders learn to adapt to Cyrus’ model of specialization. Joining together to unite our strengths and minimize our weakness seems like a simple solution. I see potential issues that would get in the way of this ancient, yet successful, version of global leadership: self-interest and essentially, grudges. At the moment, I think that countries, and the various cultures within them, are to self-involved to be willing to designate their best and worst qualities and be able to work well with others. Though ethnocentrism runs rampant in America, I do not see this as a soley an American problem. All countries and their various ethnicities believe that they have something that is “best.” Celebrating differences is hard to achieve; however, I believe that is the most popular norm at the moment by a small margin. Until we a global community of humans are able to overcome their personal quarrels, I cannont see Cyrus’ vision coming to fruition any time soon. The physical model for this leadership should be called into question. Is there one person, like Cyrus, who can untie and lead the world well? We have global leadership entities, like the United Nations, but there are schisms within these dyanimics as well, mostly relating to disagreements among nations and other nations’ inability or unwillingness to cooperate.
3:13–5:17 PM (Two Hours and Two Minutes)
While reading about Alexander’s beginnings, I am reminded greatly of Cyrus. Early on, there is an overt mentioning of Alexander’s great self-restraint that he began to show even as a child. He also like to lead by reason. Shortly after, however, I see a great contrast between the parenting styles of Cambyses (and Cyaxares) and Philip. Philip seems to embrace Alexander’s early showings of good leadership very quickly, even letting him lead in his absence. Alexander already shows remarkable promise as a king; he is even able to conquer a land and deems it to be named after himself. Alexandropolis is quite a catchy and create name. Alexander is able to cultivate his skills early on and run with them, unlike Cyrus who must endure three schools of thought before truly being able to to reign (while also having to compete with a very jealous uncle).
Saturday November 21, 2015
9:43–11:57 PM (Two Hours and Fourteen Minutes)
The first thing I must call into question about what I have read so far about the Life of Alexander must be Alexander’s lineage. My knowledge of Greek ancestry is limited, and I would usually leave one’s lineage be; however, there are a few major points in Alexander’s lineage that I must call in the question for the legitimacy. Unless Alexander’s story is meant to be a part of mythology, there seems to be an unecessary mythological componenet with regards to Alexander’s birth and the backstory behind is mother, Olympias, and his father, Philip. Though various odd occurrences happen within dreams, such as lightning bolts, I find it odd that these dreams are taken to be fact and included in Alexander’s lineage. The large story that precedes Plutarch mentioning Alexander’s birth includes many different women and snakes leads me to believe there is was a large amount of legend intertwined with the historical fact of Alexander’s beginnings.
I must also question whether the Aristotle was truly a tutor to a young Alexander. I am skeptical of many things. I was even skeptical of the strangely intimate mentor-mentee relationship between Alcibiades and Socrates. Though this was proven to be true, I am still skeptical of seeing such a well-known philosopher, Aristotle, being enlisted to help cultivate the philosophical teaching to Alexander. I am sure Philip wanted — and may have received — the utmost best tutor for his young son; however, I must remain skeptical until I am sure of the historical accuracy of dates and time periods.
A third aspect that I must call into question is Plutarch’s very rosy description of Philip’s view of his seemingly prodigal leader of a son. We discussed phthonos extensively last week regarding Cyrus and Cyaxares. Maybe there is a certain threat threshold that is heightened when uncle and nephew are in line for the same throne. After all, Cyaxares felt a great bit of envy just from feeling that his own father gave more affection and praise to Cyrus than to him. Maybe this dynamic is obsolete when we are examining parents and children. I must question, however, whether or not Philip only felt joy and pride for his son who exhibited such great leadership tendencies at an age as young as his. I must also question his decision to leave his son in charge. Alexander proved to be competent, but doesn’t Philip fear that his son may lead twice as well as he will ever be able to?
Monday November 22, 2015
9:32–10:47 PM (One Hour and Fifteen Minutes)
Like the job listing for a CEO, I have never imagined the skillset that must go into becoming a dea of a college within a university, the College of Arts and Sciences no less. I think that Alexander would make a good candidate for this position if only for his even temperment. When I imagine the life and job of a dean, I imagine a day full of complaints from students, and parents, and demands coming from left and right. I think Alexander would easily be able to take in all of the various and conflicting information without missing important and urgent messages. I think a dean would also need to have a personal philosophy that can extend throughout the college and consequently the students and faculty. Spreading positivity is the best way to combat stressors, in my opinion. I think that Alexander’s early-developed artistic and philosophical side wouuld aide his restraint in offering a refreshing take on the dean’s position for Clark Atlanta. At the moment, I do not see myself ever applying for this position or a position like this. I think I could make a good dean if I decided to pursue a doctorate degree and a teaching career. Despite my credentials, I think I could make a good dean because I possess a great deal of these skills. Like Alexander, I too have self-restraint and an even temper and I think that would allow me to cultivate realtionships outside and within the university to focus on the betterment of the department of Arts and Sciences.