Eps 140: I am accustomed to authority
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| Host image: | StyleGAN neural net |
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| Content creation: | GPT-3.5, |
Host
Cody Olson
Podcast Content
Even when most new managers succeed in achieving a degree of control, either by gaining official power or by earning it through hard work, they are winning in an imperfect way. As a means to gain compliance, they typically over-rely on their formal authority--a technique that, as we have seen, is dubious in its efficacy. Until new managers abandon the myth of authority in favor of the reality of interdependence in negotiation, new managers cannot effectively lead. Many new managers must make an effort to reshape the contexts within which their teams work, while overlooking their own lack of formal authority.
They assume the role will grant them greater power, and with it, greater freedom and autonomy to do what they believe is best for the organization. That is, authority comes only when the manager has established trust among his or her subordinates, peers, and bosses. In the interaction of the dyad, the high-status individuals respect and obedience to them are held in very high regard in Chinese society. In terms of overt behaviors, Chinese individuals typically display respect for 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. The functions of priesthood keys are limited, by specifying who shall receive priesthood authority, who shall assume priesthood offices, and how its rights and powers shall be granted.
As Elder M.A. Russell Ballard explained, aThose who possess the keys to priesthooda|literally enable everyone faithfully serving under their leadership to exercise priesthood authority and to access the power of the priesthood.a5 In directing the exercise of priesthood authority, the function of priesthood keys enlarges as well as limits. The work done in the Relief Society is done under sacred authority.a And, of course, the Churchas work done by women or men, whether it is done in the temple or the parish or branch, is done under the guidance of those who have 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 leader who misuses the authority he has over his underlings commits greater evils, and a different kind of evil, than one who simply acts through another, or assists another in committing a criminal act, without using a power relationship. 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. What is most inadequate--even negligent--about this framing is that the statutory crime says nothing about the trust the superior breached, nothing about abuse of the superiors own authority and power, nothing about the subordinates exploitation, nothing about the confusion and distress inflicted on a footsoldier whose commanding officer ordered a conduct contrary to law. Managing interdependence and exercising informal authority that flows from individual trust requires that the new leader establishes trust, influence, and reciprocal expectations with a broad range of individuals.
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