Why Highly Intelligent People Make the Worst Leaders

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What qualities define a good leader? Is it vision, the ability to understand and negotiate with people, drive, an expectation of excellence, or a stunningly brilliant intellect? A new study finds that the last one may actually be a hindrance. Those who are exceedingly intelligent, while still some of the top producers, don’t necessarily make the best leaders, it finds.

Researchers at the University of Lausanne in Switzerland, led by John Antonakis, set out to test the assumption that the brightest people make the best leaders. Their results were published in the Journal of Applied Psychology. This team was building on the work of UC psychology professor Dean Keith Simonton. He theorized that there’s a sweet spot where peak performance is reached, when the intelligence of the leader correlates with that of the followers.

We expect leaders to be smarter than us, but not too smart, according to Prof. Simonton. While the average IQ is 100-110, the optimal IQ for someone managing a team of average folks, would be 120-125, no more than 1.2 standard deviations above the mean. This relationship is called curvilinear, represented when graphed as an inverted U.


At a certain point, high intelligence hurts leadership if it isn’t balanced by other traits. Credit: Getty Images.

In the Swiss study, 379 middle managers from companies within 30 different, mostly European countries, participated. They were followed over six years and their leadership styles evaluated periodically. Researchers gave participants the Wonderlic Personnel Test, which assesses both personality and IQ. Their scores were spread across the spectrum. Antonakis and colleagues matched these with the Multifactor Leadership Questionnaire, which evaluates a manager’s leadership style and how effective it is.

Subordinates and peers at each participant’s job filled these out. The managers were evaluated by seven to eight people each. Personality and intelligence were the key indicators on how effective a leader was. A higher IQ meant a better relationship, up until the leader’s IQ reached above 120. Those with higher intelligence, beyond 128, were found to be less effective.

Bucking another stereotype, researchers uncovered that women tended to express more effective leadership styles. A little over 26% of the participants were women. Older managers scored higher too, but to a lesser extent. What these results show is that balance is important. Intelligence does benefit leadership, Antonakis says, but only if it’s balanced with other parts of one’s personality, like agreeableness and charisma.

Mostly, it comes down to good people skills. Conscientiousness surprisingly didn’t play too much into effective leadership. Of course, whether one is an effective leader or not depends on the IQ of the group. So there isn’t exactly a perfect level of intelligence for a leader to have.

Why do the smartest leaders often fail to reach subordinates? In Simonton’s work, he and colleagues believe that they often put forth more sophisticated plans than others, meaning team members might fail to understand all the intricacies, and thus fail to execute them well. Another problem: complex communication styles might fail to influence others. Also, if a manager comes off as too intellectual, it sets him or her apart. In other words, it makes subordinates feel the leader is not one of them. In the words of the study’s authors:

To conclude, Sheldon Cooper, the genius physicist from “The Big Bang Theory” TV series is often portrayed as being detached and distant from normal folk, particularly because of his use of complex language and arguments. However… Sheldon could still be a leader—if he can find a group of followers smart enough to appreciate his prose!

There are shortcomings to this model. It originally only looked at simulations and perceptions rather than actual work environments and performance. This latest study was the first to really put Simonton’s theory to the test.

Emotional intelligence (EQ) is really important for leaders to have. To learn more about that, click here:

Crazy Ex-Girlfriend | Strip Away My Conscience | The CW


The CW Television Network
Published on Oct 20, 2017

Watch the music video for ” Strip Away My Conscience”, then watch full episodes of Crazy Ex-Girlfriend FREE on The CW App: http://go.cwtv.com/genCXGyt

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About CRAZY EX-GIRLFRIEND:
Rebecca Bunch is a successful, driven, and possibly crazy young woman who impulsively gives up everything – her partnership at a prestigious law firm and her upscale apartment in Manhattan – in a desperate attempt to find love and happiness in that exotic hotbed of romance and adventure: suburban West Covina, CA.

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Ok, so it’s Thanksgiving

Ok, so it’s Thanksgiving. But so far as I’m concerned, gratitude should be alive in every moment all the time. The universe, both as a whole and as the particular sliver that surrounds and supports us all the time, is filled with a luminous fecundity and brilliance that mankind has only just begun to be aware of and appreciate. Whenever I take a walk this floods in upon me. Even a quick glance at the pavement reminds me that what I am looking at involves the almost infinite beauty of atoms luminous with precision, freshness and incomprehensible complexity. The same for trees, the sky, the air, my body, and the ultimate foundation of it all, consciousness. All it takes is a moment to notice, and we see we are already in heaven.

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National Hugging Day on January 21

National Hugging Day is an annual event dedicated to hugging. It was created by Kevin Zaborney[1][2] and occurs annually on January 21. The day was first celebrated on January 21, 1986 in Clio, Michigan, USA.[3] The holiday is also observed in many other countries.[4][5] The idea of National Hug Day is to encourage everyone to hug family and friends more often.[1] Zaborney cautions to ask first if one is unsure of the response.

History

Kevin Zaborney is credited with coming up with the idea of National Hugging Day in 1986. It was included in Chase’s Calendar of Events; Zaborney’s friend at the time was the granddaughter of the proprietors of the publication. He chose January 21 as it fell between the Christmas and New Year’s Holidays and Valentine’s Day and birthdays when he found people are generally in low spirits.[1]Zaborney considered that “American society is embarrassed to show feelings in public” and hoped that a National Hugging Day would change that,[1] although he thought that his idea would fail.[2]

More at:  https://en.wikipedia.org/wiki/National_Hugging_Day

The etymology of “host” and “guest”

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Word Origins…And How We Know Them

By Anatoly Liberman

The questions people ask about word origins usually concern slang, family names, and idioms. I cannot remember being ever asked about the etymology of housefox, or sun. These are such common words that we take them for granted, and yet their history is often complicated and instructive. In this blog, I usually stay away from them, but I sometimes let my Indo-European sympathies run away with me. Today’s subject is of this type.

Guest is an ancient word, with cognates in all the Germanic languages. If in English its development had not been interrupted, today it would have been pronounced approximately like yeast, but in the aftermath of the Viking raids the native form was replaced with its Scandinavian congener, as also happened to giveget, and many other words. The modern spelling guest, with u, points to the presence of “hard” g (compare guess). The German and Old Norse for guest are Gast and gestr respectively; the vowel in German (it should have been e) poses a problem, but it cannot delay us here.

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The hostess and her guests

The related forms are Latin hostis and, to give one Slavic example, Russian gost’. Although the word had wide currency (Italic-Germanic-Slavic), its senses diverged. Latin hostis meant “public enemy,” in distinction from inimicus “one’s private foe.” (I probably don’t have to add that inimicus is the ultimate etymon of enemy.) In today’s English, hostile and inimical are rather close synonyms, but inimical is more bookish and therefore more restricted in usage (some of my undergraduate students don’t understand it, but everybody knows hostile). However, “enemy” was this noun’s later meaning, which supplanted “stranger (who in early Rome had the rights of a Roman).” And “stranger” is what Gothic gasts meant. In the text of the Gothic Bible (a fourth-century translation from Greek), it corresponds to ksénos“stranger,” from which we have xeno-, as in xenophobia. Incidentally, by the beginning of the twentieth century, the best Indo-European scholars had agreed that Greek ksénos is both a gloss and a cognate of hostis ~ gasts (with a bit of legitimate phonetic maneuvering all of them can be traced to the same protoform). This opinion has now been given up; ksénos seems to lack siblings. (What a drama! To mean “stranger” and end up in linguistic isolation.) The progress of linguistics brings with it not only an increase in knowledge but also the loss of many formerly accepted truths. However, caution should be recommended. Some people whose opinion is worth hearing still believe in the affinity between ksénos and hostis. Discarded conjectures are apt to return. Today the acknowledged authorities separate the Greek word from the cognates of guest; tomorrow, the pendulum may swing in the opposite direction.

Let us stay with Latin hostis for some more time. Like guest, Engl. host is neither an alien nor a dangerous adversary. The reason is that host goes back not to hostis but to Old French (h)oste, from Latin hospit-, the root of hospes, which meant both “host” and “guest,” presumably, an ancient compound that sounded as ghosti-potis “master (or lord) of strangers” (potis as inpotentpotential, possibly despot, and so forth). We remember Latin hospit– from Engl. hospicehospital, and hospitable, all, as usual, via Old French. Hostlerostlerhostel, and hotel belong here too, each with its own history, and it is amusing that so many senses have merged and that, for instance, a hostel is not a hostile place.

Unlike host “he who entertains guests,” Engl. host “multitude” does trace to Latin hostis “enemy.” In Medieval Latin, this word acquired the sense “hostile, invading army,” and in English it still means “a large armed force marshaled for war,” except when used in a watered down sense, as in a host of troublesa host of questions, or a host of friends (!). Finally, the etymon of host“consecrated wafer” is Latin hostia “sacrificial victim,” again via Old French. Hostia is a derivative of hostis, but the sense development to “sacrifice” (through “compensation”?) is obscure.

The puzzling part of this story is that long ago the same words could evidently mean “guest” and “the person who entertains guests”, “stranger” and “enemy.” This amalgam has been accounted for in a satisfactory way. Someone coming from afar could be a friend or an enemy. “Stranger” covers both situations. With time different languages generalized one or the other sense, so that “guest” vacillated between “a person who is friendly and welcome” and “a dangerous invader.” Newcomers had to be tested for their intentions and either greeted cordially or kept at bay. Words of this type are particularly sensitive to the structure of societal institutions. Thus, friend is, from a historical point of view, a present participle meaning “loving,” but Icelandic frændi“kinsman” makes it clear that one was supposed “to love” one’s relatives. “Friendship” referred to the obligation one had toward the other members of the family (clan, tribe), rather than a sentimental feeling we associate with this word.

It is with hospitality as it is with friendship. We should beware of endowing familiar words with the meanings natural to us. A friendly visit presupposes reciprocity: today you are the host, tomorrow you will be your host’s guest. In old societies, the “exchange” was institutionalized even more strictly than now. The constant trading of roles allowed the same word to do double duty. In this situation, meanings could develop in unpredictable ways. In Modern Russian, as well as in the other Slavic languages, gost’and its cognates mean “guest,” but a common older sense of gost’was “merchant” (it is still understood in the modern language and survives in several derivatives). Most likely, someone who came to Russia to sell his wares was first and foremost looked upon as a stranger; merchant would then be the product of semantic specialization.

One can also ask what the most ancient etymon of hostis ~ gastswas. Those scholars who looked on ksénos and hostis as related also cited Sanskrit ghásati “consume.” If this sense can be connected with the idea of offering food to guests, we will again find ourselves in the sphere of hospitality. The Sanskrit verb begins with gh-. The founders of Indo-European philology believed that words like Gothic gasts and Latin host go back to a protoform resembling the Sanskrit one. Later, according to this reconstruction, initial gh- remained unchanged in some languages of India but was simplified to g in Germanic and h in Latin. The existence of early Indo-European gh- has been questioned, but reviewing this debate would take us too far afield and in that barren field we will find nothing. We only have to understand thatgasts ~ guest and hostis ~ host can indeed be related.

There is a linguistic term enantiosemy. It means a combination of two opposite senses in one word, as in Latin altus “high” and “deep.” Some people have spun an intricate yarn around this phenomenon, pointing out that everything in the world has two sides (hence the merger of the opposites) or admiring the simplicity (or complexity?) of primitive thought, allegedly unable to discriminate between cold and hot, black and white, and the like. But in almost all cases, the riddle has a much simpler solution. Etymology shows that the distance from host to guest, from friend to enemy, and from love to hatred is short, but we do not need historical linguists to tell us that.

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Anatoly Liberman is the author of Word Origins…And How We Know Them as well as An Analytic Dictionary of English Etymology: An Introduction. His column on word origins, The Oxford Etymologist, appears here, each Wednesday. Send your etymology question to him care ofblog@oup.com; he’ll do his best to avoid responding with “origin unknown.”

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Image credit: Conversation de dames en l’absence de leurs maris: le diner. Abraham Bosse. Public domain via Wikimedia Commons.

(Submitted by Hanz Bolen, H.W., M.)

“What’s Love Got to Do With It?” – Rev. Tony Ponticello


Community Miracles Center
Published on Feb 16, 2016

Valentine’s Day is “Love’s Day.” While many try to ignore it and declare it an artificial holiday created by the flower, chocolate candy, and greeting card companies, Rev. Tony sees it as another little window of opportunity to dial up the love in our lives. The dictionary defines “love” as “a profoundly tender and passionate affection.” That’s a good six word definition for such a broad and complex idea. What are YOU profoundly tender, and passionate about? Valentine’s day is not just about romantic partners anymore. Rev. Tony talks about how he uses Valentine’s Day dials up the love in his lives!

“Who Won the Reformation?” by Ross Douthat

A Question of Consciousness: Sexual Harassment

Sexual harassment is never acceptable. As a mother of 5 boys, I hope I have made this clear to them in my words and actions. I am left pondering how so many men I have admired and thought morally and ethically upstanding, can be so charged. I believe the accusers and I can understand their hesitation in accusing in a timelier manner. In NYC, many years ago, I was harassed by one of the men I was working with. I hesitated to tell anyone and tried to avoid him. In the early 80s, the atmosphere was one of his word against her word.

The question that loomed so large in my mind this morning was… How could Charlie Rose do this? What made him think it was okay? In his own statement lies what I feel is an answer: “I always felt that I was pursuing shared feelings, even though I now realize I was mistaken.”

Could it be that men often think they are pursuing a woman who has given him the signal that she wants to be pursued?

Men (and women) who are in positions of power often have large egos. Meaning they think others see them as attractive and magnetic. This attitude in those of power could lead them to assume others are pursuing them for a sexual encounter or interlude. If this is the case then we have a series of misunderstanding and lack of reading the signals sent by another. However, when my butt was grabbed and I was called babe, I turned around and said stop immediately. I can only imagine a woman being grabbed inappropriately and having to decide if she would lose her job if she protested. Fortunately for me, I held the purse strings in the situation and I was not afraid of losing anything. There were no mixed signals in my situation and after one more incident, I was able to remove him from my work situation.

The man that grabbed my butt had very little respect for women. Hidden in the unconscious mind many males often feel they are superior to women and see women as property. This is the basis for most sexual and physical abuse. After all “you can treat your things as you wish.” Sexual abuse is about power and has nothing to do with the pleasure of sexuality.

It is hard for me to put my head around how thinking can be so distorted to feel that sexual harassment, abuse, rape, and control are anyone’s rights. I feel sorrow that so many men must lose their position over the allegations being made against them. However, it is about time that the faulty thinking and actions are exposed.

Changing the consciousness of our country is not a minor need. If we are to survive as a country, as a world we must learn empathy and understand that all life needs to be honored. Honored for the very fact that it is life and is present in our consciousness.

In consciousness, there is a little difference between killing animals for sport, and sexually harassing another being. Both are unnecessary acts of distorted power and vile in the eyes of creation.

Sexual harassment, the abuse and killing of animals, and destruction of our Earth are depraved acts of a species who are on a path of self-destruction. Survival of the fittest has nothing to do with power or strength. Survival of the fittest is about cooperation between individuals be they human, animal, or plant (or cells). It is only by understanding the majesty and divine nature of life, that existence continues. This is indeed a watershed moment when we have an opportunity, as individuals and a nation, to step up and embrace a new consciousness of respect for all existence. We have an opportunity to realize the mysticism and specialness of creation.

Suzanne Deakins, HWM

@ 2017 from Sexual Fluidity

Suzanne’s other titles may be found on Amazon.com

Suzanne Deakins, Ph.D., H.W.M.

suzannedeak@gmail.com
503-954-0012

Blogs

www.sacredpractices.com

Technology, Wisdom, and the Difficult Art of Civilizational Self-Awareness: Thomas Merton’s Beautiful Letter of Appreciation to Rachel Carson for Catalyzing the Environmental Movement

By Maria Popova (brainpickings.org)

“Knowing what I do, there would be no future peace for me if I kept silent,” marine biologist and poet laureate of science Rachel Carson (May 27, 1907–April 14, 1964) wrote to her soul mate, Dorothy, before the release of Silent Spring — Carson’s epoch-making 1962 book that catalyzed the modern environmental movement.

Her courageous and sobering exposé of the assault on nature by the heedless use of chemicals — a dark subject to which she brought her exquisitely luminous prose — disquieted the nation into a major controversy. Despite the propagandist backlash and merciless attacks that government and industry hurled at the author, the popular press sided overwhelmingly with Carson. Her book, soon a record-breaking bestseller, went on to inspire the first-ever Earth Day and led to the creation of the Environmental Protection Agency.

The avalanche of editorial enthusiasm for the rare miracle of Silent Spring was dwarfed by the thousands of letters Carson received from private citizens commending her on the moral courage of speaking inconvenient truth to power. In the winter of 1963, shortly before her untimely death, this apostle of science received a letter from an improbable admirer — the theologian and Trappist monk Thomas Merton(January 31, 1915–December 10, 1968), who had long admired Carson’s devotion to science as an expression of our spiritual bond with nature. His missive, found in the altogether magnificent Witness to Freedom: The Letters of Thomas Merton in Times of Crisis(public library), is a beautiful testament to how interconnected the deepest truths of existence are, how they transcend all boundaries of discipline and credo to bring us into naked contact with reality itself — and with our responsibility to the web of life.

Reaching out with “every expression of personal esteem” and commending Carson on the “fine, exact, and persuasive book,” Merton writes:

[Silent Spring] is perhaps much more timely even than you or I realize. Though you are treating of just one aspect, and a rather detailed aspect, of our technological civilization, you are, perhaps without altogether realizing, contributing a most valuable and essential piece of evidence for the diagnosis of the ills of our civilization…. Your book makes it clear to me that there is a consistent pattern running through everything that we do, through every aspect of our culture, our thought, our economy, our whole way of life.

Such civilizational self-awareness is indeed Carson’s invaluable gift to posterity — that is, to us — though a gift of which we are yet to make conscientious use. With great foresight, both tragic and hopeful, Merton adds:

It is now the most vitally important thing for all of us, however we may be concerned with our society, to try to arrive at a clear, cogent statement of our ills, so that we may begin to correct them. Otherwise, our efforts will be directed to purely superficial symptoms only, and perhaps not even at things related directly to the illness. On the contrary, it seems that our remedies are instinctively those which aggravate the sickness: the remedies are expressions of the sickness itself.

I would almost dare to say that the sickness is perhaps a very real and very dreadful hatred of life as such, of course subconscious, buried under our pitiful and superficial optimism about ourselves and our affluent society. But I think that the very thought processes of materialistic affluence (and here the same things are found in all the different economic systems that seek affluence for its own sake) are ultimately self-defeating. They contain so many built-in frustrations that they inevitably lead us to despair in the midst of “plenty” and “happiness” and the awful fruit of this despair is indiscriminate, irresponsible destructiveness, hatred of life, carried on in the name of life itself. In order to “survive” we instinctively destroy that on which our survival depends.

Reflecting on his collaboration with the great Zen teacher D.T. Suzuki and humanistic philosopher Erich Fromm on the poetic possibilities behind the notion of original sin, Merton adds:

Technics and wisdom are not by any means opposed. On the contrary, the duty of our age, the “vocation” of modern man is to unite them in a supreme humility which will result in a totally self-forgetful creativity and service.

Complement this portion of Witness to Freedomwith Rachel Carson on writing and the loneliness of creative work, her brave, prescient letter against the government’s assault on science and nature, and the 1914 protest poem that emboldened her to write Silent Spring, then revisit other radiant beams of appreciation between great minds: Isaac Asimov’s fan mail to young Carl Sagan, Charles Dickens’s letter of admiration to George Eliot, teenage James Joyce’s expression of gratitude to Ibsen, Baudelaire’s “cry of gratitude” to Wagner, and Darwin’s touching letter of appreciation to his best friend and greatest supporter.

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