write a journal entry which develops and applies these three of the main leadership styles: People-Oriented, Transactional, and Transformational.
These styles are outlined in âLeadership Theories and Style: A Transitional Approach.â
Research the leadership styles, compare and contrast the major features of each and find examples of its use among well-known leaders.
Then, in your own personal leadership history, find and describe an example of this leadership style you’ve either used or you’ve witnessed.
Do any of these three styles inform your leadership style? Do any of the three significantly diverge from your style? Discuss these aspects.
Sample Solution
Thus, in inferring that a created entity can stay in existence independently of anything else, one clearly attributes a perfection to it that only a creator could possess. Gassendi is surprised to find that not everyone shares Descartes understanding of God, maintaining that he imprinted the of himself onto them as he did to Descartes. Albeit plausible to question how one receives this idea in the first place, Descartes maintains that being surprised about this is like being surprised that although everyone is aware of the idea of a triangle people differ in what properties they notice about it[14]. If one was to define the word âideaâ in an explicit sense akin to his definition of it, then it cannot be denied that we one some idea of God, unless one is willing to say that they donât understand the meaning of an idea which is the most perfect thing conceivable. In addition to this, Descartes argues, someone who denies having any conceptual idea about God is not only stating his lack of knowledge of God by natural reason, but also that he couldnât get knowledge of God though faith or in some other way. In a nutshell, someone without a perception or idea that corresponds to the meaning of the word âGodâ cannot meaningfully state that they believe or disbelieve his existence. This could potentially lead Descartes towards the Euthyphro Dilemma, where Plato mulled over whether goodness is loved by the gods because it is good, or because is in itself only good because it is loved by the Gods. Whilst Descartes does not consider this, it would probably dissolve on the grounds that God as the creator gives all creations attributes, therefore attributes can be said to depend on God. He exists outside the categories of our understanding, namely time and space, and does not abide by our laws of logic as he created them. For Descartes, the will of God is not distinct from his intellect, thus, it is impossible to suggest that God would will something that is not good. In his later Sixth Objections, he identifies that because God willed the creation of the world to coincide with the concept of time, it would make sense for him to have created it from outside of time, a place of eternity. Because God willed that the three angles within a triangle are to equal two right angles, they cannot be said to equate to anything else. There is no prevailing standard of goodness apart from Godâs will, so too is there no such possibility of a deceiving God. As far as a general method for testing opinions and beliefs, radical sceptical doubt is used as a starting point for Descartes to unlock the foundations of his seminal finding, the existence of the mind as a mental substance clear and distinctive from the body, the world and the senses. To therefore conclu>
Thus, in inferring that a created entity can stay in existence independently of anything else, one clearly attributes a perfection to it that only a creator could possess. Gassendi is surprised to find that not everyone shares Descartes understanding of God, maintaining that he imprinted the of himself onto them as he did to Descartes. Albeit plausible to question how one receives this idea in the first place, Descartes maintains that being surprised about this is like being surprised that although everyone is aware of the idea of a triangle people differ in what properties they notice about it[14]. If one was to define the word âideaâ in an explicit sense akin to his definition of it, then it cannot be denied that we one some idea of God, unless one is willing to say that they donât understand the meaning of an idea which is the most perfect thing conceivable. In addition to this, Descartes argues, someone who denies having any conceptual idea about God is not only stating his lack of knowledge of God by natural reason, but also that he couldnât get knowledge of God though faith or in some other way. In a nutshell, someone without a perception or idea that corresponds to the meaning of the word âGodâ cannot meaningfully state that they believe or disbelieve his existence. This could potentially lead Descartes towards the Euthyphro Dilemma, where Plato mulled over whether goodness is loved by the gods because it is good, or because is in itself only good because it is loved by the Gods. Whilst Descartes does not consider this, it would probably dissolve on the grounds that God as the creator gives all creations attributes, therefore attributes can be said to depend on God. He exists outside the categories of our understanding, namely time and space, and does not abide by our laws of logic as he created them. For Descartes, the will of God is not distinct from his intellect, thus, it is impossible to suggest that God would will something that is not good. In his later Sixth Objections, he identifies that because God willed the creation of the world to coincide with the concept of time, it would make sense for him to have created it from outside of time, a place of eternity. Because God willed that the three angles within a triangle are to equal two right angles, they cannot be said to equate to anything else. There is no prevailing standard of goodness apart from Godâs will, so too is there no such possibility of a deceiving God. As far as a general method for testing opinions and beliefs, radical sceptical doubt is used as a starting point for Descartes to unlock the foundations of his seminal finding, the existence of the mind as a mental substance clear and distinctive from the body, the world and the senses. To therefore conclu>
