In this letter I will give an accord of leadership. Unlike earlier letters in this category, where I have presented the actual orientations within certain sciences, I will state what this thing called leadership is. What I in this letter present cannot be discussed.
My own education and work as a leader is from, and from within, the Army of Norway. I am examined from the Military Academy of Norway, worked as a non-commissioned and as a commissioned officer in the Army for almost thirteen years, and the biggest organization I have lead was the rifle company, of about 160 men, with weaponry with practical range almost up to one kilometre, consisting of three platoons, an independent supply and maintenance unit, and a head staff. My formal education, besides the military, is a two year membership in a governmental research fellowship programme in practical organization management and leadership, called STILO, and with this background, a bachelor degree from the university, within humanoria.
I will base this statute on what is perhaps the most famous written work of the antiques, being the dialogue written by Plato, called “The Republic”, specifically the discussion Socrates in this dialogue has with Thrasymachus about the ruler, or the leader (in 338d and forward), following the initial discussion on righteousness.
The specific discussion begins with a distinction of three types of rule, being the rule of tyrants, the rule of democracy, and the rule of aristocracy. By the rule of tyrants we understand the rule of a führer, that is a specific man, and by the rule of aristocracy we understand the national socialistic rule. As stated in the dialogue, some will argue the way leadership is practised differ, since the form of government enacts the laws with a view to its own advantage. In other words, some will argue the rule is so that survival is the main concern. As a digression, we know in Machiavelli's “The Prince” we will find this view formulated explicit. No man, though, is perfect, and so any ruler will make good decisions, and bad decisions, and pass good and bad laws. When so, it is futile to obey the ruler, whatever the command is. If bad, it will destroy the rule. And if good, it will be establishing what false is. Socrates, in the dialogue, states there is a governing rule behind, or beyond. The ruler, or leader, exercises a role, by which the concerns of the constitution is paid attention to. In the Army I learned there are two demands to the commanding officer of any unit, and that is to solve the mission, and to care for one's men. These demands have nothing with the survival of position to do. The demands have with the role of the commanding officer to do. This principle counts for any art, and for any craft. A painting artist, which true is, has no concern, really, for name or for economy. He cares for his role and his work.
The case is diagnostics on the grounds of symptoms. By this doing, one lets the being be simple, mean, and boring.
The way leadership is exercised will to a certain degree differ, of course, dependent on the organization, established on the grounds of expectations and demands in the environment. To a certain extent, leadership in a monopoly organization is different from the leadership in a marked oriented organization. And the military should be differently lead from the police. And an organization developing computer software will be lead somewhat different from an organization affording coffee. Basically, though, leadership is one and the same. And in the Army of Norway, and I believe in any other army, the expectation to the leader is to solve the mission, and to take care for his men. Together with this expectation, in the Army there is an acknowledgement of the demands of war.
In the dialogue, Socrates states, “... I was just now saying that no one of his own will chooses to hold rule and office and take other people's troubles in hand to straighten them out, but everybody expects pay for that, because he who is to exercise the art rightly never does what is best for himself or enjoins it when he gives commands according to the art, but what is best for the subject.” (346e-347a)