Newsletter Dialogische Kultur | November 2024

It continues!

As announced in the preview of the last newsletter, two extensively revised new editions on the core concepts of Dialogic Corporate Culture have just been published:

 

 

The two texts differ greatly in style and character – and they appear together precisely because, in their polarity, they contrast two possible approaches to a Dialogical Culture. The first text places its topic within the context of current social change and its engagement with questions of leadership. It points to the fundamentally different nature of a Dialogical Culture. The second text traces how a Dialogical Culture has developed in the practice of a company over the course of 30 years.

First, regarding Acting Independently for the Good of the Whole:

The title is not a statement of fact, but rather denotes a serious intention that places the relationship of the individual to the community in collaboration on a new footing. For several decades, the conditions of collaboration have been fundamentally changing, and with them, the long-established, familiar relationships are being radically called into question. Previously, "domination" was an unchallenged fact, either in the sense of historical monarchy – one rules all – or, barely mitigated, aristocratic – a few rule over many. Even in the age of democracy, despite the now-granted rights of participation, the fundamental principle remains the same: an individual (e.g., the CEO) or a group (the democratic majority) rules over others. While the harsh realities have been mitigated in the age of human rights, the principle of hierarchy persists. This is particularly true for collaboration within organizations and companies.

In the 20th century, a shift occurred in this regard, initially going largely unnoticed: the leadership principle in organizations can no longer be sustained by the formula of "command and obedience"—not even when, as in Frederick Taylor's "scientific management" developed around 1900, it was designed for the benefit of all involved: workers do exactly what they are told, and as a reward for the resulting increased efficiency, their income rises. The strict separation of planning and execution, thinking and acting, ordering and following, which was simultaneously established and later also formed the basis of Henry Ford's assembly line principle, has—as the history of work in the 20th century shows—never been fully implemented in its purest form. The personality of the working individual could never be completely suppressed and has increasingly resisted progressive attempts to contain the soul and spirit of the individual, recently with increasing consequences for their health.

The current state of the working society has become critical in two respects:

1. Work motivation, willingness to work, and even the ability to work are declining for many people. "Leading" in the sense of "ordering and controlling" no longer works simply because fewer and fewer people can psychologically tolerate being "led." This is evidenced by annual reports on the increase in mental illness.

``` 2. In the last third of the 20th century, an objective factor was added to this subjective one: Social conditions have become increasingly volatile, opaque, complex, and undefined (keyword: VUCA world); they can no longer be managed using the methods of traditional leadership. The sudden emergence of a problem during work often demands such a rapid solution that there is no longer enough time to obtain instructions up and down the hierarchy; more and more problems must be solved the moment they arise. Medium- and long-term planning has become obsolete due to the many spontaneous changes in circumstances, quite apart from the increasing complexity that precludes simple solutions. Past experience and acquired knowledge alone are no longer sufficient; they have lost their dominant position.

In connection with both developments, one must speak of a collapse of what traditional leadership could previously achieve unchallenged. "Independent in the sense of the whole" provisionally refers to what can take its place: above all, the initiative and personal responsibility of each individual. What we call "Dialogical Culture" is an attempt to address this situation. Dialogical Culture is not a theory, a system, or a pattern of action, but rather a progressive attempt to increasingly replace the old systemic characteristics with new capabilities, thereby transforming the traditional opposition between the individual and the community into a different relationship. It is precisely this "progress" that continually leads to new editions of Acting Independently for the Good of the Whole which was first published in 2009.

In 2019, author Karl-Martin Dietz invited Angelika Sandtmann to join him as co-author for further revisions. Together, they are now responsible for the 2024 edition, which includes fundamental revisions and expansions. A particular emphasis is placed on the observation that "self-leadership" is increasingly replacing "leadership" as the traditional concept. However, closer examination reveals that the limitations of so-called "self-leadership," "self-leadership," or "super-leadership" contradict what "self-leadership" means in the context of Dialogical Culture. This new edition explores in detail the nature of this contradiction, which usually goes unnoticed.

In a newly added chapter, Dialogical Culture is presented for the first time as an inner journey in four stages, and the importance of collaboration within a community is brought even more sharply into focus. In light of the societal changes that form the starting point of this analysis, the expectations of Generation Z regarding their working world have recently proven to be a particularly influential factor. Therefore, we have given special consideration to these and similar societal developments in this new edition.

Two excerpts from the text:

"'Dialogue' describes—metaphorically speaking—an inner journey with narrow passages, bridges over chasms, detours, viewpoints, and steep sections—not a finished road, nor one that can be found on a map or GPS, but rather a path that only emerges through the act of setting out on it and requires constant attention. This path, however, is by no means arbitrary or random. Several stages can be distinguished. (p. 21f.)

"Up to this point, the description of cooperation has primarily emphasized the achievements of individuals. When, as in this work, 'autonomy' is the focus, this seems appropriate. But the paramount importance of individuals in realizing a Dialogical Culture goes beyond this. When this is repeatedly mentioned, the critical question naturally arises: How can anything communal even come about under these circumstances? – What has been repeatedly addressed previously should be elaborated upon here in conclusion: Dialogical Culture demonstrates that the emphasized achievements of individuals are not in opposition to the freedom of action of the community. A strong community does not arise against individuals, but through them!" (p. 69)

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The book Today, no one wants to be led anymore presents a different approach to Dialogical Culture. Based on 30 years of friendly collaboration between Götz Werner and Karl-Martin Dietz, it describes the contribution Götz Werner made to a Dialogic Corporate Culture through his actions within his company. His trust in his employees and his suggestions for self-leadership were essential factors in the success of the project. At the same time, this book traces how Dialogical Culture has developed over 30 years of corporate practice. What considerations were taken into account? What were the triggers? And how were opportunities seized to make the initially elusive concept increasingly understandable in practical application and to relate it to the specific needs of the company? A company is not, as some still believe, primarily an organization or a system – rather, the people working within it play the main role! What difficulties did they face? What did they do to overcome these challenges? What considerations played a role in this process?

All of this is presented more clearly in this new edition than before. It has also been expanded to include an insightful episode ("The New World of Children") and excerpts from a 2002 discussion between Götz Werner and five of his leading employees. In this discussion, the participants reflect on the motivations behind the transformation at dm that preceded the introduction of the Dialogical Culture. Now, more than 20 years later, when these perspectives are commented on from the viewpoint of a Dialogical Culture that has since evolved, new insights emerge.

A sample from the text:

"Götz Werner then emphasizes the importance of 'constructive dissatisfaction' for autonomy in collaboration. 'How do we ensure that everyone who works in our company can be constructively dissatisfied?'" (p. 53). And, with a similar effect, it's about a 'shift from answering questions to asking questions […] so to speak, from push to pull, from director to evocator' (p. 54). Ultimately, it's about not exerting pressure regarding independent action, but rather creating a vacuum in which independence can emerge. Previously, the district manager distributed tasks and thus exerted pressure; now that he is, so to speak, making himself scarce, his advice must be actively sought (p. 55). – The essence of this shift can be understood by looking at the terms 'push' and 'pull,' which Götz Werner frequently used at the time. Those who pursue their work under 'push' are directed from the outside: direction, objective, timing, intensity, and procedure are predetermined. This is a kind of 'leadership' that one essentially endures and passes on the resulting 'pressure' to one's subordinates. The term 'pull,' on the other hand, characterizes a completely different approach. A different approach: The individual sees that something is missing and tries to fill it. But with what, in which direction, when, and how? That is for them to decide. Do I content myself with filling an emerging gap with tried and tested methods, or do I seize the opportunity to proceed differently than before, or even introduce something new? And thereby, for example, prevent such a gap from arising again? Do I act because I feel the pressure from my superior, or because I see necessities and possibilities myself? And for the superior, the shift from 'push' to 'pull' behavior results in a similar change: Where I previously had to order a specific course of action, I can now 'challenge' them to find the sensible course of action themselves. (pp. 56-57)

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Both new editions are now available in bookstores or directly from the Forschungsstelle Dialogische Kultur (Research Center for Dialogical Culture):

Eigenständig im Sinne des Ganzen. Zur Intention der Dialogischen Unternehmenskultur
(English: Acting independently for the good of the whole. On the intention of the Dialogical Corporate Culture)

by Karl-Martin Dietz and Angelika Sandtmann
ISBN 978-3-911488-00-6
New edition 2024, revised and significantly expanded | 84 pages | €15

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Heute lässt sich doch keiner mehr führen! Götz W. Werners Beitrag zur Dialogischen Unternehmenskultur
(English: Today, no one wants to be led anymore! Götz W. Werner's contribution to the Dialogical Corporate Culture)

by Karl-Martin Dietz
ISBN 978-3-911488-01-3
New edition 2024, revised and significantly expanded | 100 pages | €17