Several questions arise from this dynamic constructivist epistemology. In what way(s) do the personal, group and organizational narratives and images influence or alter one another? Is there a shift in the work group or organization’s narrative when a new manager is hired, or when the team or organization itself is restructured? From the perspective of individual relationships, attention should be given to the narratives that are being conveyed and shared identity that is being created each time two people meet—be it in person or digitally.
Conclusions
Psychologists, sociologists and epistemologists provoke many questions regarding interpersonal relationships. However, their contributions might not be fully satisfying in that they provide very few answers. We must find the answers ourselves. Suggests regarding ways to bring Introverts more fully into the interpersonal arena may be helpful but not definitive. Loneliness, in fact, might not be a bad thing—as Clark Moustakas has shown us (see my third essay: Bergquist, 2023b). Similarly, ways in which Extraverts can avoid falling into the pit of misleading social constructions will be of value to us—yet we are still left with the daunting task of avoiding the fall.
Finding strength and identity in the midst of loneliness and moving from an objectivist to a dynamic constructivism require commitment and courage—particularly courage. Our sense of self and reality is always in flux—especially when we are dancing with other people in complex relationships. How do we live with this uncertainty? The remarkable theologian, Paul Tillich (2000) has written about the existential (and theological) “courage to be.” This is the courage that is needed to acknowledge one’s being and one’s becoming in the world of relationships.
If human beings are minds, and not just brains, then they are also inherently spiritual in nature or at least there are spiritual demands being made on them as they confront the challenging relationships that they have established in their life. The challenge is great—for either our Platonic cave is expanding in size, or we are forced to leave it. We might even return as a leader who challenges existing mind-sets. Interpersonal relationships become particularly complex and turbulent when we are serving as revolutionary and good troublemaker. Perhaps the caves no longer even exist (if they ever did). Perhaps there is only narrative and dialogue – nothing but relationships and no permanent reality.
As courageous, spiritual beings, we have the capacity to reflect on our own experiences in relationship with other people and to place these interpersonal experiences in space and time. This is the human challenge, human opportunity—and human curse of transcendence. Our sense of a constantly reconstructed universe, based on our interactions with other people, leads us inevitably to a sense of bewilderment. How does one find the courage to stand in the face of this bewilderment? I offer some suggestions in the fifth (concluding) essay in this series that identifies the helping and healing roles to be played by containment, connections and community – as they are brought together in a societal setting of coherence.
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