Small Signs prepare Great Stories


International HR, Human Factor and Human Potential Researcher, Writer

© Extracted from the book “Semiotics for Leaders” written by Daniele Trevisani, available on Amazon

Small Signs prepare Great Stories

The interesting view of Human Potential Research is that before achieving great goals, small goals are required. Why does this happen?

The reason lies in the very sense of being deeply human: born fragile, almost powerless, unable to self-sustain. From that point, arriving to a peak where one can be self-sustaining, keep going, look for challenges, and even take care of others, is a great journey.

Struggling for becoming fully functioning and gain the best of what we can be is a sacred journey. Fully expressed potential is not just a matter of performance and tangible goals, it is a value for itself, something that gives a meaning to life.

Most forms or self-handicapping come from the unknown error of listening too much to social expectations. These expectations bring you towards a statically “normal” or average state where you cannot be yourself.

You can express yourself in fields so different as sports, science, cooking, dancing, fighting, running, painting, managing. Or all together.

There is no great genius without some touch of madness.


Do not seek for the “average” path but follow an inspiration, at least one in life in a given period of time, where you feel that you can express yourself.

For any little advancement, a new sense of possibility arises, so that – as for a climber or an explorer – new horizons soon come up in your path step after step, horizons that were formerly unthought-of, or considered too far, too big, too heavy.

This “opening” is generative; it invites individuals and leaders to go ahead, to progress in a further exploration of what at the moment is barely thinkable, and to turn this attitude into advancement for the Self, progress for the family, for a Team, for a Business. Starting from the Self, we can generate progress for a country, up to the entire Humanity.

A semiotic map of what an expectation is, shows some very important connections:

  • Expectation-belief connection: you expect things based on what you believe it is true. What if someone thought you that it is better to win money betting in the financial market rather than working at your skills? What if a company leader holds the belief that the Stock Exchange will be the final moral judge instead of moral values, searching a strong future, choice after choice?
  • Expectation can generate apprehension. Apprehension is the doorway to anxiety, to fear and to terror. When one is not free to make mistakes, when one believes he/she cannot commit a mistake, this will determine a decision block.
  • Well expressed and well defined expectations can generate hope and positive promises
  • If you change your beliefs, you can change your expectations. If as a leader you set some strong beliefs, they will turn into different expectations.
  • Leading people amid the chaos of expectations, beliefs, truth and wisdom, in a stream of confusion, is real leadership.This is the deepest and highest forms of real Human Potential expression.

    Understanding, knowledge, curiosity, holistic interests, trials and errors, perseverance, are all ingredients that start to emerge in the alchemic recipe for a new life.

    It had long since come to my attention that people of accomplishment rarely sat back and let things happen to them.

    They went out and happened to things.

    Leonardo da Vinci


  • © Extracted from the book “Semiotics for Leaders” written by Daniele Trevisani, available on Amazon

Carl Rogers: 19 propositions on Fully Being Humans

Carl Rogers. The 19 propositions. Source Rogers, Carl (1951). Client-centered therapy: Its current practice, implications and theory. London: Constable.

  1. All individuals (organisms) exist in a continually changing world of experience (phenomenal field) of which they are the center.
  2. The organism reacts to the field as it is experienced and perceived. This perceptual field is “reality” for the individual.
  3. The organism reacts as an organized whole to this phenomenal field.
  4. A portion of the total perceptual field gradually becomes differentiated as the self.
  5. As a result of interaction with the environment, and particularly as a result of evaluational interaction with others, the structure of the self is formed – an organized, fluid but consistent conceptual pattern of perceptions of characteristics and relationships of the “I” or the “me”, together with values attached to these concepts.
  6. The organism has one basic tendency and striving – to actualize, maintain and enhance the experiencing organism.
  7. The best vantage point for understanding behavior is from the internal frame of reference of the individual.
  8. Behavior is basically the goal-directed attempt of the organism to satisfy its needs as experienced, in the field as perceived.
  9. Emotion accompanies, and in general facilitates, such goal directed behavior, the kind of emotion being related to the perceived significance of the behavior for the maintenance and enhancement of the organism.
  10. The values attached to experiences, and the values that are a part of the self-structure, in some instances, are values experienced directly by the organism, and in some instances are values introjected or taken over from others, but perceived in distorted fashion, as if they had been experienced directly.
  11. As experiences occur in the life of the individual, they are either, a) symbolized, perceived and organized into some relation to the self, b) ignored because there is no perceived relationship to the self structure, c) denied symbolization or given distorted symbolization because the experience is inconsistent with the structure of the self.
  12. Most of the ways of behaving that are adopted by the organism are those that are consistent with the concept of self.
  13. In some instances, behavior may be brought about by organic experiences and needs which have not been symbolized. Such behavior may be inconsistent with the structure of the self but in such instances the behavior is not “owned” by the individual.
  14. Psychological adjustment exists when the concept of the self is such that all the sensory and visceral experiences of the organism are, or may be, assimilated on a symbolic level into a consistent relationship with the concept of self.
  15. Psychological maladjustment exists when the organism denies awareness of significant sensory and visceral experiences, which consequently are not symbolized and organized into the gestalt of the self structure. When this situation exists, there is a basic or potential psychological tension.
  16. Any experience which is inconsistent with the organization of the structure of the self may be perceived as a threat, and the more of these perceptions there are, the more rigidly the self structure is organized to maintain itself.
  17. Under certain conditions, involving primarily complete absence of threat to the self structure, experiences which are inconsistent with it may be perceived and examined, and the structure of self revised to assimilate and include such experiences.
  18. When the individual perceives and accepts into one consistent and integrated system all his sensory and visceral experiences, then he is necessarily more understanding of others and is more accepting of others as separate individuals.
  19. As the individual perceives and accepts into his self structure more of his organic experiences, he finds that he is replacing his present value system – based extensively on introjections which have been distortedly symbolized – with a continuing organismic valuing process.

Carl Rogers’s view of the Fully Functioning Person

Optimal development, as referred to in proposition 14, results in whate he describes  as the good life, where the organism continually aims to fulfill its full potential. Human Potential Development derives from his basic views. He listed the characteristics of a fully functioning person. Source: Rogers, Carl (1961). On becoming a person: A therapist’s view of psychotherapy. London: Constable.

  1. A growing openness to experience – they move away from defensiveness and have no need for subception (a perceptual defense that involves unconsciously applying strategies to prevent a troubling stimulus from entering consciousness).
  2. An increasingly existential lifestyle – living each moment fully – not distorting the moment to fit personality or self-concept but allowing personality and self-concept to emanate from the experience. This results in excitement, daring, adaptability, tolerance, spontaneity, and a lack of rigidity and suggests a foundation of trust. “To open one’s spirit to what is going on now, and discover in that present process whatever structure it appears to have” (Rogers 1961)[15]
  3. Increasing organismic trust – they trust their own judgment and their ability to choose behavior that is appropriate for each moment. They do not rely on existing codes and social norms but trust that as they are open to experiences they will be able to trust their own sense of right and wrong.
  4. Freedom of choice – not being shackled by the restrictions that influence an incongruent individual, they are able to make a wider range of choices more fluently. They believe that they play a role in determining their own behavior and so feel responsible for their own behavior.
  5. Creativity – it follows that they will feel more free to be creative. They will also be more creative in the way they adapt to their own circumstances without feeling a need to conform.
  6. Reliability and constructiveness – they can be trusted to act constructively. An individual who is open to all their needs will be able to maintain a balance between them. Even aggressive needs will be matched and balanced by intrinsic goodness in congruent individuals.
  7. A rich full life – he describes the life of the fully functioning individual as rich, full and exciting and suggests that they experience joy and pain, love and heartbreak, fear and courage more intensely. Rogers’ description of the good life:

    This process of the good life is not, I am convinced, a life for the faint-hearted. It involves the stretching and growing of becoming more and more of one’s potentialities. It involves the courage to be. It means launching oneself fully into the stream of life. (Rogers 1961)[15]

Incongruence” in Carl Rogers perspective

Rogers identified the “real self” as the aspect of one’s being that is founded in the actualizing tendency, follows organismic valuing, needs and receives positive regard and self-regard. It is the “you” that, if all goes well, you will become. On the other hand, to the extent that our society is out of sync with the actualizing tendency, and we are forced to live with conditions of worth that are out of step with organismic valuing, and receive only conditional positive regard and self-regard, we develop instead an “ideal self”. By ideal, Rogers is suggesting something not real, something that is always out of our reach, the standard we cannot meet.

This gap between the real self and the ideal self, the “I am” and the “I should” is called incongruity.

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