Tag Archives: mindfulness

Schein on Dialogue

23 Aug

I am enjoying Edgar Schein’s “On Dialogue, Culture, and Organizational Learning” (Organizational dynamics 22.2 (1993): 40-51). My summary.

Dialogue in the general parlance means conversation. But dialogue, for Schein, is different. It starts from a change in mental approach–the use of a somewhat unnatural “suspension”–instead of reacting when we hear discomfiting information that triggers us, we pause for a moment, and evaluate what we’re thinking. “Is this feeling I have true? Or is it based on a mistaken perception?” we ask ourselves, and wait a bit for additional information before we decide how to act. Dialogue means bringing a kind of mindfulness, or cognitive self-awareness as we talk–“knowing one’s thought as one is having it,” says Schein.  Thinking about a thought rather than being the thought. Leaving the animal-like, mechanical push-and-pull of a conversation, and watching, as it were, partially from above.  As Schein says:

I have found repeatedly that if I suspend, I find that further conversation clarifies the issue and that my own interpretation of what may have been going on is validated or changed without my having to actively intervene.

“Not having to intervene” feel unfamiliar? Probably because conversations where people are practicing this at first feel different than other conversations. There is no debate. Instead there’s a feeling of a “disjointed . . . random conversation.” The point is not to “convince each other” but to “build common experience.” People think of the process–at first–as a “detour or slowing down of problem solving,” but Schein notes such dialogues are necessary. And he says people come to want them, once they’ve got the feel.

Why?  Why focus on building experience instead of problem solving? Because it heals the miscommunications, misunderstandings, and problems caused by clashing mental models that are a bane of organizational subcultures. For Schein, our continual problem is that we form tacit and private understandings, beliefs, norms, assumptions, languages in our different contexts, teams. or hierarchical levels, and without work at getting these on the table, we won’t understand what people in other teams or at other levels are saying. And they won’t understand us. We also won’t say we don’t understand, because we are socialized “to withhold information that would in any way threaten the current ‘social order;'” so the misunderstanding remains until the cross-functional project we’re working on stalls, and we point fingers.

But if we’re using dialogue, we’re watching ourselves thinking as we simultaneously listen to what people are saying, we’re seeing and assessing our built-in assumptions as they pop up, we’re thinking about what language means, we’re holding multiple possibilities in mind simultaneously. Because we’re suspending our reactivity in favor of listening to the modulations of the group thinking, it’s less about individuals talking to each other (as happens in traditional feedback, for instance) and more about the group as a kind of network or hive mind. A good group-think, where the group thinks and learns at a higher level than the individuals could on their own, rather than the opposite. Through the meandering dialogue process we form a new understanding of how the group uses language, how it conceives of its work, what mental models it uses, and, perhaps most importantly, we create a psychologically safe space where we can efficiently develop new languages and new models. Not to mention we also get better at using dialogue itself, until it becomes an efficient tool we can put to use whenever we feel the need.

In any event, without dialogue, says Schein–and this is the kicker–you can’t do much at all. Dialogue is “at the root of all effective group action,” it allows groups to “achieve levels of creative thought that no one would have initially imagined,” and, finally, without it, you can’t learn, you can’t change, and you can’t adapt:

Learning across cultural boundaries cannot be created or sustained without initial and periodic dialogue. Dialogue in some form is therefore necessary to any organizational learning that involves going beyond the cultural status quo.


21 Jun

Abraham Maslow studied self-actualized people–highly evolved people, you might say, advanced in their thinking, sophisticated in their humanity, expressive, expansive, generous, loving, confident, healthy, gifted, alert–and what made them special. In particular he focused on the way they perceived.

He thought they knew things in a different way, which he called B-Cognition, short for Being-Cognition. In B-Cognition, the individual perceives the object as if the individual were part of the object. A loving, universalizing, interrelated way of knowing. Knowing the object so well that you discover in it yourself, or links to yourself, and through those links, you intuit more links–to everything.

A way of looking or knowing that encompasses the object’s existence and your own existence and so is also a kind of being, hence the name. A way of knowing that radiates love, joy, contentedness, acceptance, appreciation, forgiveness to those in contact with the individual.

The great people manage to exist in B-Cognition; the rest of us get in there now and then: in the process of artistic creation, listening to music, in meditation or in mindful moments, walking in the woods, in a moment of “flow,” or generally, in moments of being teased out of routine cares by things.

Maslow distinguishes B-Cognition from D-Cognition, which we all use all the time, to my everlasting chagrin. This is Deficit-Cognition, perceiving in a way that separates the looker from the looked-at. Judging, categorizing, assigning relative value, assessing relevance, bracketing off, determining usefulness or beauty, investigating logical truth, etc.

D-Cognition is the lens through which we see each other and the world: “To what extent is this thing useful to me?” we are asking at some level every time we perceive anything. Or perhaps the question we ask ourselves has another form, too, coming from a position of anxiety: “Will this thing impede or injure me? Expose a vulnerability?”

If you pay attention to the flicker of thought in your mind and in the faces of others as you meet them in the street or in the office (imagine doing this!), you’ll see D-Cognition at work. Instantaneous judgements and rankings and assessments and associated thoughts and anxieties well up with every glance, no matter how fleeting.

I think D-Cognition is basically the only perceptory apparatus of the workplace, which is logical, I suppose, because the prevailing idea at work is that we are practical, efficient, and attuned to the bottom line, and we need to judge, judge, judge, judge. Or be judged. 

In aesthetic and academic circles I think there might be a little more room for B-Cognition. A scholar writing about Wordsworth, for instance (I picked him on purpose!), I hope, is (or was at some point) motivated by a B-Cognition-like experience of (or with) the text. Of course she then writes about it and has to defend her writing against other scholars and other interpretations and in creeps D-Cognition.

Maslow’s study of perception connects with other similarly-oriented ways of thinking. My personal saint and philosopher, Henri Bergson, always sought “pure perception,” for instance, which was to be achieved by intuition, a penetrative, organic, knowing-from-within, like B-Cognition.  I remember writing in my Master’s thesis decades back about the experience of using intuition on a text and hypothesizing that at some point down in the trenches of that perception you were seeing yourself or seeing an interplay between yourself and the text that changed both. Some kind of quantum effect.

B-Cognition is also a good way to describe the goal of mindfulness and meditation, very popular now (and deservedly so) in our frazzled, overloaded, hyper-material, people-argue-with-each-other-on-TV, tabloid-y culture.  These activities, coming out of the Buddhist tradition, focus your attention to your inner experience of life in the moment; and one of the key points, as you come to know yourself, is to come to know yourself as existing in a kind of suspension of selves, one big oneness. Mindfulness chips away at the unhealthy personal and interpersonal effects of D-Cognition and aims to get you to the place where you can radiate in all directions the kind of contentedness and love that Maslow’s modern Buddhas did.

B-Cognition and mindfulness also align with Constructive Developmental Psychology, which I’ve mentioned a few times, and in particular with the fabulous 5th stage of Robert Kegan’s hierarchy of epistemological sophistication.  This is the stage where your interest in being a “self” fades and you begin to take very seriously other selves and relations between selves. You laugh happily at your own fallibilities, which you would never do if you were trying to keep your you-ness intact.  And of course they align with all those wonderful, inscrutable, contradictory, healing messages from thinkers and artists working along the same lines. Walt Whitman, of course. Maybe something in the Cubists. Etc.

I like the path Maslow took — starting with a psychological investigation more or less according to the way of Western science (although feeling perhaps more like archaeology than psychology?), he ended up confirming what he was seeing by drawing similar connections to thought in non-western-scientific containers: religion, philosophy, aesthetics, literature.

One last point that I think is key. In B-Cognition, we have the data of D-Cognition, plus much more. It is not that we suddenly lose our ability to discern or to think; B is not intellectually inferior to D. Those D-data are all there, but contextualized, re-membered, put back together, held together with contradictory information, resolved, understood in a different way by an epistemology at a higher order of complexity. A small piece replaced in a big puzzle.

For myself I’m about getting more B-Cognition to the people. At work, in life. On a personal level, on a local level, on a national level. B-Cognition of others, and maybe more importantly, of themselves. Appreciation of B-Cognition. Restitution of wholeness and relatedness in the deconstructed and compartmentalized lives of people.