Eps 139: I am accustomed to authority
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Host
Arthur Taylor
Podcast Content
Instead of winning new authorities, the ones I studied described found themselves constrained by interdependencies. They assumed the post would grant them greater power, and with it, greater freedom and autonomy to do what they thought was best for the organization.
With respect to outward behaviors, Chinese tend to display deference and obedience to authority, what we would call an authoritarian orientation. The formation process and psychological components of authoritarian orientation, as constructed by Chien , exemplify the reasons for Chinese peoples high degree of deference and obedience to authority; however, this cannot account for their resistance against authority under particular circumstances. The primary aim of the present article is to construct a culturally-inclusive authoritarian orientation theory for China which not only explains Chinese peoples homage and obedience to authority, but can also explain their resistance to authority.
As demonstrated by a votive plaque at Lus home, Chinese people place great emphasis on the veneration of, and obedience to, authority ; authorities are even treated as deities . Reverence for, and obedience to, authorities has never been lost in Chinese society. Even as these ruling authorities have held and exerted all of the keys of delegation for men in this dispensation, they are not allowed to change the divinely-ordained model in which men alone shall have offices of the priesthood.
For instance, one holding a priesthood is unable to give their office or power to another, except with permission from the one holding the keys. Whoever functions under an office or calling received from one who holds priesthood keys exercises the priesthood authority while performing the duties assigned. The functions of priesthood keys are limited in that they specify who shall receive the priesthood authority, who shall have priesthood offices, and how his rights and powers shall be granted. This explains why the priesthood beareraregardless of the officeacannot ordain members of his own family, nor administer sacraments at their homes, without authorization by someone holding an appropriate key.
The work done in a Relief Society is done under the authority of God.a And, of course, Church work done by women or men, either in temples or in wards or branches, is done at the direction of those who hold priesthood keys. To women, President JosephA F. Smith said, aYou may speak with authority, for the Lord has placed the power over you.a He also said, aThe Relief Societya been given the power and the authority to do a great variety of things. A SUBREME TRIBUNAL should be established, with the same authority which formed the Treaties themselves.
What is most inadequate--even negligent--about this structure is that a statutory offence says nothing of a breach of confidence by a superior, nothing about abuse of superiors own authority and power, nothing about the exploitation of subordinates, nothing about the confusion and distress inflicted on the soldier on foot who has been ordered by his command to do something that is contrary to the law. A commander who misuses his power over the subordinate commits greater, and different kinds of, evil than someone who simply acts through someone else, or assists someone else in committing a criminal act, without leveraging the relationship of authority. A person who abuses power over subordinates in order to persuade them to commit an offense does particular harm to that subordinate, which is distinct from harm experienced in a co-conspirator or co-perpetrator relationship without a difference of power.
That is, power emerges only when a manager has established trust among subordinates, peers, and superiors. Managing interdependencies and exercising informal authority that stems from individual credibility requires that the new manager build trust, influence, and reciprocal expectations with a broad range of people.
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