Processes

How do you define the meaning of a process?

Perhaps you have experienced meaningless process work over many years.

What are your principles, policies, plans and processes regarding the development of a good society and reasonable democracy?

In which part(s) of the world are your principles, policies, plans and processes most applicable, and why? 

If you are consistently investing in good policy, how do your principles inform that investment process?

Good policies are guided not only by good moral principles but also by good design principles.

How do your moral principles and design principles inform the development of your plans and processes?

How do you know you have the maturity to assess plans and processes appropriately?

How reasonable is your attitude to continual improvement processes?

How do you know you have the ability and willingness to observe and reason objectively, particularly as part of a methodological research and development process?

What have been your experiences o consistently enlightening self-assessment processes? 

How do you attempt to prevent people from micromanaging your decision-making processes and preferences?

If you have been investing in thorough assessments anywhere at all, and for any reason, how creative and courteous has that process been?

How do you assess your creativity as a process and which processes do you use for that assessment?

How have you experienced and documented the praxis of inclusive civility?

How do you prefer to prune the hegemony, and do you usually do so through an experimental process?

You are likely to associate processes with procedures.

What do you know about formal and official processes and procedures?

How do you know when laws, rules and standards are followed correctly?

How do you know when laws, rules and standards have been ignored?

You may associate etiquette with formality.

You may associate friendship with informality. 

There are particular rules to be followed by prospective patrons of this publication.

The process is initiated by demonstrating civility through courtesy, hygiene and a willingness to comply with the unusual social norms in this part of the Internet.

How do you usually make decisions and how do they relate to the science of civility?

Perhaps you do not regard civility as a science.

Perhaps you do not regard decision-making processes as scientific.

Perhaps you do not study decision-making scientifically. 

What is your acquaintance with reasonable processes associated with developing theories, including theories about reasonable decisions and theories about rational choices?

The science of civility appropriately addresses suffering.

Adequately reasonable people use their reasoning and their empathy as tools for improving the world.

They gather information and acquire knowledge in order to process the associate evidence through good reasoning and suitably adequate empathy. 

If their moral reasoning and maturity happen to be adequately they will do so in pursuit of solving societal problems, particularly problems associated with suffering.

Such decision-makers uphold civility, even when experiencing considerable rudeness and possibly even prejudice.

How do you know you have been investing in an intelligently kind culture in a timely way, both within organisations and in societal situations more generally? 

What do you know about manufacturing processes and business processes and healing processes?

What do you know about the processes involved in investing money wisely?

How do you document your research, reflection and re-assessment processes, whether personally or professionally?

What processes do you prefer to use when investing in purposeful reviews? 

How do you know you always do your best to weigh costs and benefits reasonably well?

How have you been seeking to improve your planning processes?

Perhaps you are already investing in amazingly successful planning.

Consistent civility assists healing processes, including those associated with physical and/or psychological trauma.

 

• Trauma - Part One
• Trauma - Part Two
• Trauma - Part Three
• Trauma - Part Four

 

How do you assess whether civility is adequately consistent, especially through your own experiences of distress?

If you have been forced to move accommodation more often than you would prefer, you will probably know how difficult, and expensive, the process can be.

If you travel frequently, or did so until recent years, you may also be well aware of the problems associated with carrying belongings from one location to another.

How do you cope with the process of change?

How do you know you have not been coping with that process?

How do you cope when necessary changes have been prevented from happening? 

How have you attempted to cope with the ageing process so far?

What is your acquaintance with processes mostly associated with kitchens?

What do you know about processes associated with crafts?

How do you reuse, re-purpose and recycle items and what happens to them during those processes?

How do you recycle energy? 

When have you participated in a procession or any other type of formalised journey?

What do you know about the processes involved in developing timetables and co-ordinating events?

Many possibilities to participate in enlightening virtual volunteering opportunities, and the associated digital workshops and ethereal projects in Frugality Cottage, depend on the certified level of patronage attained in and around the cottage, and elsewhere in the Adelaidezone, at the time of assessment.

What do you already know about the associated certification process?

What do you already know about investing in the Adelaidezone?

The process of becoming an intelligently kind patron, in and from Frugality Cottage, usually involves investments of time, knowledge, skill and perseverance. 

 

Attempts to offer money, without adequate intelligence and kindness, are likely to be treated with considerable caution by the volunteers involved in the assessment process.

 

No-one associated with Frugality Cottage accepts bribes.

Indeed, bribes are not accepted anywhere within the better parts of the Adelaidezone, even during elections.

Politics often involves making decisions about inclusion and exclusion.  In a democracy, that is the main purpose of voting.

To vote in an election is mainly about the inclusion and exclusion of people from political power, not only within parliaments and other legislatures but also board rooms and council chambers and community groups.

Have you ever been excluded from an experience through an electoral process or any other form of assessment process?

If so, how did you cope with feelings of rejection?

Have you ever been included in an experience through an electoral process or any other form of assessment process?

If so, how reasonably did you respond to that feeling of success?

How, for example, did you prevent yourself from feeling and/or displaying hubris?

How are you currently investing in improved constitutions if not through a fruitful editing process involving the prevention of hubris? 

Perhaps you know how to invoke the Spirit of Enlightenment.

Such an invocation process may be regarded by evil people as a provocative act and possibly even as an invitation for them, and their minions, to do harm.

The same pattern of aggression has been common through much of history, of course.

The Spirit of Enlightenment is entirely good, even though she has been highly critical of ordinary mortal humans on many occasions. 

How do you think about the liminal experiences between health and illness, and between wholeness and injury, and in relation to the healing process itself?

If you are hoping to become a patron of Frugality Cottage, and may possibly even wish to volunteer to support at least a little of the work conducted in and around and from the cottage, you are most welcome to initiate the necessary procedures, processes and practices, according to the official policies presented by and to the volunteers.

Initiation into the patronage arrangement is a beautifully liminal process for everyone involved. 

Of course, ascertaining your past and present respectability will be a serious research process for the assessors of such matters to embark upon.  Even so, examining your suitability as a prospective trainee world leader will also require the assessors to determine whether your talent is sufficient.

How does your patronage usually reflect your leadership?

How does your philanthropy usually reflect your leadership?

How does your philosophy usually reflect your leadership?

How have you been investing in fruitful editing as an expression of your leadership?

Through Civility Today, you are encouraged to use your knowledge of problems to help improve questioning processes and address questionable ones, especially in Australia.

What has been your most relevant training?

 

• Training - Part One
• Training - Part Two
• Training - Part Three
• Training - Part Four

 

How, if at all, do you attempt to dignify the Australian Constitution, the Parliament of Australia, and the electoral process?

How do you attempt to dignify democracy itself?

How do you know when processes are inadequately associated with civility and respect?

How do you know when a process of reviewing processes is in need of improvement?

What do you now about processes of peer reviews?

This publication is intended to serve the needs of ordinary readers, not academic audiences.

Ordinary readers are the peers here, especially in terms of civility and the review process. 

How reliable are you in assessing the reliability of information in relation to civility?

In terms of public policy, civility is expressed through adequately inclusive, suitably creative collaborative processes.  That is the real essence of democratic decision-making.

How do you assess the morality of processes? 

How much do you value the process of sharing itself, and in what ways?

Assessing prospective patrons is a highly skilled activity, and a time-consuming one.  The process usually takes at least ten years, even though several shortcuts are possible with the assistance of technology, decency, and possibly even through various expressions of friendship.

 

A few very generous, suitably ethical donations towards appropriately philanthropic practices can also be quite helpful.

 

How well do you usually attempt to prepare yourself for your duties as a reformer, and especially as a leader of a reform process?

 

Do you usually associate intelligent frugality and liminality with reform and/or revolution, and possibly even with election processes?

What do you know about reform processes and reform movements in relation to philanthropy and/or entrepreneurship and/or public administration and/or politics?

How cautiously do you assess proposals for reform, including those most likely to be in the public interest?

How is your philanthropy serving the public interest if not through your investments in urgent reform processes?

 

How long have you been investing in urgent reforms, and with what results?

 

How have you reviewed the associated processes?

 

How thoughtfully have you been investing in structure, and how do you know?

 

Hope is provided through the prevention of gullibility, the prevention of hypocrisy and by preventing the bullying so often associated with hubris.

That preventative process begins by refusing to tolerate gullibility, hypocrisy and bullying.

 

How can you be sure you are investing in the very best mental health?

 

How have you assessed the mental health of the people supplying you with beverages along various supply chains, and receptacles from which to drink, and the production processes and services involved in any of the associated procedures?

 

Some people find investing in suitable independence is easy.  Other people, for a wide range of reasons, find the process much more difficult.

What do you know about business groups, think tanks, gender equality campaigns, education services, youth empowerment processes, trade union leaders, local government practices, civil society, academies of science, and democratic engagement?

 

What do you know about the processes of climate change, climate change mitigation, climate justice and climate morality?

 

What do you know about prickly processes and climate conferences?

 

What do you know about the processes associated with bureaucracy, including the self-serving and/or self-service processes? 

 

Aggressively established mainstream and/or extremist groups, outside governments and within them, mainly attract vulnerable young persons in the midst of the process of emerging from the inevitable confusions of adolescence.

 

What do you know about processes preventing excessive responses? 

Healthy impulses are never excessive.  A healthy body is maintained through homeostasis.  A healthy mind is maintained through equanimity.

Healthy social relationships gently support those processes of balance.

Construction processes mainly involve the building of structures, sometimes greedily but sometimes thoughtfully.

Destruction processes mainly involve the dismantling of structures, sometimes violently but sometimes carefully.  

How do you invest in careful design in terms of governance, leadership and review processes?

How do you assess risks and how do you plan ways to overcome the associated problems?

What do you know about the problems associated with authoritarian approaches to management, including military management?

The Establishment tends to maintain its power regardless of who wins elections.   That is particularly true of the parts of the Establishment most closely associated with money and/or weaponry.  

Processes of decolonisation have often merely replaced one form of authoritarianism with another, even when purportedly democratic elections have been held.

And every time someone uses, or threatens to use, unjust force, bullying is occurring and possibly also theft.

All human societies require new constitutions suitably designed to prevent corruption, uphold human rights, protect environments, respect the truth of history and advance the dignity of civility.

Who, though, is competent to lead that constitutional transformation process, and who is likely to follow?

And who is likely to oppose the transformation?