Attitudes are the building blocks o

Attitudes are the building blocks of situations and therefore of our collection of recurring solutions for our recurring problems, which ensue from periodically satisfying our basic needs. Together these solutions form our culture. By appropriating the right attitudes, which for the greater part happens by itself, we become part of the culture, our shared reality. At the same time, we mold and model the culture, we help to maintain it and to transfer it to other people, without realizing that we are doing that. Is it a consolation to realize that all the work invested in sustaining our reality benefits other people as well? They incidentally do the same and that again benefits us.
All in all, person and culture coincide in attitudes. Personal behavior can be described as a string of attitudes through time, in which each attitude is reinforced by the gains from the plays or situations of which these attitudes are a part. At the same time, our culture can be regarded as the whole of the standardized configurations of these attitudes in definite plays or situations, where each offers a solution for an ever recurring problem.
Children sometimes make a game out of mirroring. The ones who are mirrored, children and adults, usually find this obnoxious. The same applies to being mirrored by somebody in a Charlie Chaplin outfit, preferably in front of a pavement terrace. What is so irritating about this? Or the other way around, why do children find so much fun in doing this? Why can an unemployed person complement his social security benefit in this way? And why are impersonators a sure part of a variety show? Keep in mind then that this is about gloating, about the hilarious fact that others abandon themselves so seriously to the forced labor of their everyday situations, trying to give it a personal touch after all.


ATTITUDE AND DEVELOPMENT

Do we surrender completely and defenselessly to the attitudes as they have presented themselves to us? Not necessarily. We can position ourselves in front of a big mirror and study our own attitudes. What do our everyday attitudes look like? What assumptions do they reflect, about us and about the world? What situation and relationship proposals do they imply? Do we want to take responsibility for the attitudes we see in the mirror? Are they just excellent? Are they good enough? Or do we still prefer something else? What is good is that we may make the choice ourselves. Nobody forbids us from adjusting our attitudes. Nobody compels us to do so either. We really are free in this respect. Assuming attitudes we would love to subscribe to for a change, leading an undivided life and enjoying some self-esteem, all of that certainly sounds attractive. However, developing our attitudes is far from simple. Every now and then it does not go well. Still, it is worth trying. Stand in front of a big mirror and learn about your attitudes (see Chapter 8). Maybe you owe that to yourself.
There is more. When we develop a more refined attitude, it can – thanks to its highly contagious nature – spread to other people as well. The speed of that spread depends on the degree that the refined attitude demonstrably contributes to better solutions, and in this way makes the old solutions obsolete. It also depends on the amount of attention we receive: the more attention, the more contagious our attitudes will be. When we have developed new attitudes and we want to spread them, we should make sure that we get sufficient attention. This is one of the ways to change culture, the direct way, as I call it.
Spreading effective attitudes is essentially an evolutionary process. The attitudes then serve as units of – or even vehicles for – the transfer of personal and cultural information.


Considering the ease of imitating and simulating attitudes and how their use, if successful, is reinforced in situations, they act as Dawkin’s (1976) ‘memes’, a kind of non-hereditary genes that shape cultures as well as personalities. As transferable units of our identities and culture, our attitudes succeed each other in periodical ways, attuned in standardized ways to others’ attitudes, making up what can be called a ‘periodic system of attitudes’, which underlies all the possible strings and combinations of attitudes.
So really changing culture involves getting acquainted with our attitudes, in order to be able to surface the assumptions inherent in these attitudes. It also involves questioning these assumptions and what is so terrible in adjusting or extending them a little; that is, questioning the assumptions on their pretense of being unchangeable. As it is, assumptions can change, though not in any arbitrary direction. The best way to change an assumption is to extend its meaning by combining the assumption with another valid assumption, for example one underlying someone else’s contradictory opinion about something. However, you cannot take assumptions out and replace them by completely different ones just like that.

Kết quả (Việt) 1:

Thái độ là các khối xây dựng trong tình huống này và do đó chúng tôi tập hợp các định kỳ giải pháp cho các vấn đề định kỳ, mà xảy từ định kỳ đáp ứng các nhu cầu cơ bản. Cùng nhau, các giải pháp này tạo thành văn hóa của chúng tôi. Bằng cách chiếm đoạt các thái độ thích hợp, mà cho phần lớn xảy ra bởi chính nó, chúng tôi trở thành một phần của nền văn hóa, chúng tôi thực tế được chia sẻ. Cùng lúc đó, chúng tôi nấm mốc và mô hình văn hóa, chúng tôi giúp đỡ để duy trì nó và chuyển nó cho người khác, mà không nhận ra rằng chúng tôi đang làm mà. Nó có phải là một sự an ủi để nhận ra rằng tất cả công việc đầu tư vào duy trì thực tế chúng tôi lợi ích người khác là tốt? Họ bất ngờ làm giống nhau và đó một lần nữa cho lợi ích của chúng tôi.Tất cả trong tất cả, người và văn hóa trùng trong Thái độ. Hành vi cá nhân có thể được mô tả như là một chuỗi các thái độ thông qua thời gian, trong đó mỗi Thái độ được gia cố bởi các lợi ích từ các vở kịch hoặc tình huống trong đó những thái độ là một phần. Cùng lúc, văn hóa của chúng tôi có thể được coi là toàn bộ cấu hình tiêu chuẩn của những thái độ trong xác định kịch hoặc tình huống, nơi mỗi cung cấp một giải pháp cho một vấn đề định kỳ bao giờ.Trẻ em đôi khi làm cho một trò chơi ra khỏi phản ánh. Những người đang được nhân đôi, trẻ em và người lớn, thường tìm thấy điều này khó chịu. Cùng áp dụng để được phản ánh bởi ai đó trong một trang phục Charlie Chaplin, tốt nhất là ở phía trước của một sân thượng vỉa hè. Những gì là như vậy khó chịu về việc này? Hoặc ngược lại, tại sao làm trẻ em tìm thấy rất nhiều niềm vui trong khi làm điều này? Tại sao có thể bổ sung cho người thất nghiệp lợi ích an sinh xã hội của mình bằng cách này? Và tại sao impersonators một chắc chắn là một phần của một chương trình đa dạng? Hãy nhớ sau đó rằng điều này về gloating, về một thực tế hilarious rằng những người khác bỏ mình nên nghiêm trọng để cưỡng bức lao động của tình huống hàng ngày của họ, cố gắng để cung cấp cho nó một liên lạc cá nhân sau khi tất cả.THÁI ĐỘ VÀ PHÁT TRIỂNDo we surrender completely and defenselessly to the attitudes as they have presented themselves to us? Not necessarily. We can position ourselves in front of a big mirror and study our own attitudes. What do our everyday attitudes look like? What assumptions do they reflect, about us and about the world? What situation and relationship proposals do they imply? Do we want to take responsibility for the attitudes we see in the mirror? Are they just excellent? Are they good enough? Or do we still prefer something else? What is good is that we may make the choice ourselves. Nobody forbids us from adjusting our attitudes. Nobody compels us to do so either. We really are free in this respect. Assuming attitudes we would love to subscribe to for a change, leading an undivided life and enjoying some self-esteem, all of that certainly sounds attractive. However, developing our attitudes is far from simple. Every now and then it does not go well. Still, it is worth trying. Stand in front of a big mirror and learn about your attitudes (see Chapter 8). Maybe you owe that to yourself.There is more. When we develop a more refined attitude, it can – thanks to its highly contagious nature – spread to other people as well. The speed of that spread depends on the degree that the refined attitude demonstrably contributes to better solutions, and in this way makes the old solutions obsolete. It also depends on the amount of attention we receive: the more attention, the more contagious our attitudes will be. When we have developed new attitudes and we want to spread them, we should make sure that we get sufficient attention. This is one of the ways to change culture, the direct way, as I call it.Spreading effective attitudes is essentially an evolutionary process. The attitudes then serve as units of – or even vehicles for – the transfer of personal and cultural information. Considering the ease of imitating and simulating attitudes and how their use, if successful, is reinforced in situations, they act as Dawkin’s (1976) ‘memes’, a kind of non-hereditary genes that shape cultures as well as personalities. As transferable units of our identities and culture, our attitudes succeed each other in periodical ways, attuned in standardized ways to others’ attitudes, making up what can be called a ‘periodic system of attitudes’, which underlies all the possible strings and combinations of attitudes.So really changing culture involves getting acquainted with our attitudes, in order to be able to surface the assumptions inherent in these attitudes. It also involves questioning these assumptions and what is so terrible in adjusting or extending them a little; that is, questioning the assumptions on their pretense of being unchangeable. As it is, assumptions can change, though not in any arbitrary direction. The best way to change an assumption is to extend its meaning by combining the assumption with another valid assumption, for example one underlying someone else’s contradictory opinion about something. However, you cannot take assumptions out and replace them by completely different ones just like that.