Personal values as foundations of leadership

Introduction

The values considered in an anthropological perspective, represent norms, principles and ideal meanings of behaviors on which culture rests as an integrated way of life (Silíceo, 2001). We are behind when it comes to teaching to behave like great managers, to instill, the value and integrity that cannot be taught, it means being responsible, respectful and honest all this knowing yourself. The main factor that makes a person a leader is their personal values (García del Junco and Sánchez Vurúes, 1998). Skills are important, no one doubts it and leaders must have and develop them, however, a philosophical requirement indicates that skills and talents are instrumental in nature, they are means to achieve ends. All the weekends,In congruence with the axiological schemes, they must have an ethical-evaluative content, that is, they must be ends that pursue values through which the well-being of the individual and socially considered man is achieved, thus achieving true productivity and common good.

Historians, sociologists, and management specialists have, for years, spoken of leadership as a broad and visionary activity that tries to discern the characteristic competencies and values of an organization; to articulate and exemplify that competence and values; to inspire, and even transform, the members of the organization, to feel, think and act in accordance with those ideas (Burns, 1978; Selznick, 1957; Zaleznik, 1966). The conceptual and philosophical foundation of the organizations themselves are not responsible for their success, but rather the ability to make all members of the company or Institution know, assimilate and live those principles and values, (Collins and Porras, 1997) Values are words, and structures of thought relatively simple, however,they encompass complex knowledge of a desired reality. They have the ability to transcend the perception of what exists to conceptualize an ideal vision. This, in a few words, can contain more knowledge than an entire strategic plan.

Values are part of the power of knowledge insofar as they guide daily behaviors, unite and give meaning to collective wills, serve to resolve conflicts and make decisions for change (Rockeach, 1976). They are significantly related to all kinds of attitudes, and linked together at all ages of behavior, from the specific to the general (Rockeach, 1973). The vision, mission and shared values are the soul of the company, they are non-tangible assets but of vital importance to encourage and give coherence and moral to the high performance effort of people in the company (García, Dolan and Navarro, 1999). The rethinking of values is prior and as or more significant than the redesign of the processes: “Unless values and beliefs change, new processes, however well designed they may be,they will never work. Changing values is as important a part of reengineering as changing processes ”(Hamer and Champy, 1994).

In large global companies, as in medium-sized ones, the most effective, efficient and efficient top management is related to the values and practices of excellent managers in the art of relating to people (Gardner, 1995). Principle-centered power originates when the values of followers and leader coincide. It is not something forced but voluntary, since the personal agendas of the leader and those who follow him coincide towards a higher end (Covey, 1993). The ability to subordinate impulses to values is the essence of the proactive person (leader). It is driven by values: carefully considered, selected and internalized (Covey, 1996). He, with brilliant ideas and the ability to inspire thought and action in others, are the main generator of energy.Effects of his personality provoke a contagion to realize what is much stronger in directed organizations than in depersonalized systems (Zaleznik, 1966).

Personality has once again come to the fore in management and leadership issues, Nicholson (2003) points out, and with this has demolished the myth that social engineering and investment alone can generate leaders. Advances made in the sciences that study differences between individuals have once again brought personality to the fore in disciplines such as management and leadership, which has clarified the issue of suitability for leadership and performance. Born to be a leader? One question to ask is whether we are born destined to be different. The answer of behavioral genetics and life cycle development is a resounding yes (the leader is born, not made). He has outstanding personal characteristics, this fell into disrepute years ago. But, there is a difference with traditional trait theories,Before, he was a superman, with superior skills to do his homework. Today, the emphasis is on your humanity and ability to relate. The key is his characteristics as a human being, this entails studying the leader as a person, determining his instrumental and terminal personal values that guide his attitudes and behavior, and are an operational and strategic potential in the organization.

Objectives of the present investigation to demonstrate that:

Hypothesis 1: There are at least three final and instrumental values in leaders: freedom, wisdom and inner harmony, honesty, responsibility and respect that make up their value systems. Hypothesis 2: The leader's personal values have characteristics of a self-actualized person from the study by Abraham Maslow (1970). Hypothesis 3: The leader reflects with his personal values the basic elements that Fromm (2001) considers to be characteristic of all forms of productive love. The art of Loving. Hypothesis 4: The personal values of the leader lead to the conditions for teamwork by Douglas McGregor (1967). Hypothesis 5: The personal values of the leader, act as "tractors" in companies and organizations that have characteristics of a chaotic system.

Theoretical framework and methodology

Currently, new contributions and scientific reflections on the study of phenomena that are difficult to approach from classical conceptions, which manifest an ambiguity between the epistemological assumptions that constitute the complex perspectives of scientific research and those considered as classical views of science. Among them, the so-called Chaos Theory stands out for showing itself with a double face that would observe, on the one hand the classical approaches, and on the other the complex research perspectives. Some of its essential characteristics are pointed out:

“… It happens that small differences in the initial conditions greatly impact the final phenomenon. A small change at the beginning causes huge errors at the end ”(Pointcaré, 1983). The butterfly effect (Lorenz, 1995), is being developed as: sensitive dependence of the initial conditions. Non-linearity. The sum of the parts does not give the whole. Groups do not behave like their members ”. (Kosko 1995, pp 110-111) Complex forms, a circumstance that implies a problematization of the scale in which the eventual measurement of the system is carried out. "The closer you look at a real-world problem, the more blurred its solution becomes." (Kosko 1995, pp147). If the precision of the measurement increases the degree of indefiniteness of the object of investigation, how to face the study of complex unstable systems?

At present, even about what is determined cannot guarantee the possibility that it is foreseeable. This Theory has ended that connection, chaotic systems are deterministic (in that sense, they are classic), we know –as precisely as we want- the sequence that gives rise to them, the law that governs their evolution, and yet they are unpredictable given its sensible dependence on the initial conditions (and in this respect, they would show its complex character). Another dimension that integrates this Theory is: dissipative systems, are those that are exchanging energy with their environment. Businesses are chaotic social systems, which cannot be regulated by rigid instructions or goals. Its capacity for self-organization derives from the fact that its components, people,freely assume a set of shared values or principles of action. They are dissipative systems, since they exchange products and services with their environment and feed back on it. Also chaotic systems are very flexible. Diversity is important in chaotic creativity. When different individuals are grouped (different chaotic subsystems) a tremendous creative potential is formed: they come together, each with their own self-organized creativity, to lose some degrees of freedom, and discover many new ones. Leading will mean depending less on decisions and more on reflections on the meaning of things (Weick, 2006). The feeling of inevitability and the need to make sense of it is what one would expect if we took seriously the sociological implications of quantum and chaos theory.Both suggest that the world is not a machine, but a set of changing relationships. These are unknowable because any attempt to measure them alters them, also unpredictable because small differences in the initial conditions can quickly produce very large differences in the future state of the system (McDaniel, 1997).

The complex world of feelings, emotions and passions is not considered relevant for research. But from the perspective of chaos, these essential, uncertain and insignificant elements of our life can have surprising effects on structures and movements that govern the social order. To investigate in the leader his: instrumental personal values (idealized modes of attitudes and behaviors) in all areas of his life, his beacons of light that guide him in: how to speak, decisions, relationships, thoughts and with himself; Your terminal personal values (final states of existence) your roots. Since we investigate this (not rational), this theory gives sufficient arguments.

The methodology that was developed with each group to investigate (Fardella, 2011):

Point out the key people in the group, through "Structural analysis" (García del Junco, 1991), with this method, we try to select the people who best explain the dynamics of each group. Discover the leaders of each group, through the "Socio-metric Test" (Arruga, and Valeri, 1974), is the method used to know the basic interrelational structure of a group through the responses of its components on attractions and rejections. To discover the personal values that the leaders of each group, the model of Rockeach (1973) was used, in which he elaborates a list of terminal personal values, and another instrumental; both configure different value systems for the leader.Applied the Rockeach model to the leaders of each group, comes the tabulation and analysis of the information collected,and its contrasting of the results with previous investigations. Finally, the conclusions showing whether or not they are congruent with the hypotheses raised.

Results and analysis

to). Those that seem most valuable to them and who also try to live up to them:

Terminal Values	Frequency	The most relevant
A comfortable life	4	Inner harmony
An interesting life	3	Wisdom
Personal fulfillment	29	Freedom
A world of peace	9	Personal fulfillment
Equality	10	Happiness
Family safety	fifteen
Freedom	36
Happiness	25
Inner harmony	41
Maturity in love	10
Self respect	14
True friendship	6
Wisdom	40
Salvation, eternal life.	6

b). Those that seem most valuable to them and have assumed:

Instrumental Values	Frequencies	The most relevant
Tolerance	fifteen	Responsable
Be competent	12	Honest
Cheerful	2. 3	Respectful
Brave	8	Cheerful.
Able to forgive	19	Able to forgive.
Helpful	5
Honest	48
Imaginative	one
Independent	7
Logical	two
Able to love	16
Respectful	41
Responsable	49
Self disciplined	3

We will explore fieldwork values: instrumental personal values.

The leaders who are heads of groups and pointed out the three values that seem most valuable and have assumed, respect, honesty and responsibility, were 16. They are popular within their group and influence everyone. Productivity and order are perceived within all of them. It was possible to observe the group N ° 5, N ° 7 and N ° 8, whose leaders are among those already mentioned, which has a high demand for its services and products respectively, when verifying a high number of clients who request them daily. Then the potential of these values is associated that directly affect the results of the work as a group. Only three leaders of the total, who are bosses and pointed out the five values that seem most valuable to them and have assumed respect, responsibility, honesty, capacity for forgive and joyful.They are popular in their group and influence all its members and are chosen by all. They have an affective connection and there is a certain perceptual realism between them.

The potential of the five values described that the leader lives and has assumed, then with the others. He experiences in his relationships and with his work team, popularity, "ability to influence", they respect him as a boss, there is an affective connection and a certain perceptual realism. This leads to the "productivity" of the group.

Terminal personal values

Eleven were the leaders of the total who are group leaders and pointed out the three values that seem most valuable to them and that they also try to live in accordance with them: wisdom, freedom and inner harmony. Very popular with his people, almost without antipathy, very low negative expansiveness, good affective connection, high perceptual realism and moderate perceptual attention. They influence each follower, and are generally chosen by everyone. They have perceptual and realistic abilities, they care about their people, they can “persuade” and “compromise.” Only four leaders pointed out the five values: wisdom, inner harmony, freedom, personal fulfillment and happiness. They are the most popular of the bunch, with zero antipathy and very high perceptual realism. They are also chosen by everyone and have an interaction with their entire group generally.They also have the three instrumental personal values of respect, responsibility, and honesty.

The potential of the five leader values described. They experience popularity, no antipathy, high perceptual realism, low negative expansiveness in their relationships with their team, they are chosen by everyone, an interaction with everyone, they influence everyone. This allows them to have the ability to persuade and compromise, perceptual and realistic capacity of their environment and treat people with respect, honesty and responsibility, these values are of universal category (they are not altered in their essence by space-time conditions). No leader had the five personal values: instrumental and terminal studied. There is operational and strategic potential of the leader's values in: his work team and organization, productivity, creativity and job satisfaction.

For a more in-depth analysis of values, criteria from Rockeach (1973) are taken:

Personal Values (Values System)	Terminals	Personal Approach "I" Centered towards himself. INTRAPERSONAL	What is the most important thing in life for you?
Social Approach. Focused on others INTERPERSONAL	What do you want for the world?
Instrumental	*«Morales» ()** Interpersonal Approach	When they are violated, it provokes a pang of conscience or feelings of guilt for the mistake made.
«Competences» Intrapersonal approach	Perfect performance of the roles that the individual considers he must perform. Build shame around personal inadequacy.

(*) Note: between the instrumental personal value "competence" and the intrapersonal terminal personal value, a focused relationship is established. The same happens between "Moral" and "interpersonal" personal value.

There is no doubt in classifying Terminal Values in various ways, an a priori classification that deserves to be mentioned with a special mention is that said value can be self-centered, or socially centered, intrapersonal or interpersonal focused. It seems reasonable to anticipate that from one person to another it may vary considerably with respect to the priorities in which they can place personal and social values; that their attitudes and behaviors will differ from one to the other depending on whether their social values lead them to increase or decrease in personal values; and, if the reverse, that a growth in personal value will lead to an increase in other personal values and a decrease in social values.

And as regards Instrumental Values, he points out that: moral values refer only to certain classes of instrumental values, to those that have an interpersonal approach which, when violated, raise streaks of conscience or feelings of guilt for the mistake made. Competency values have a personal rather than an interpersonal focus and it seems that it does not concern especially with morals. Her violation leads to feelings of shame about the personal inadequacy more than feelings of guilt about the mistake made.

This model allows us to go one step further in our analysis:

The terminal values would be:

Inner harmony ……. Intrapersonal. Wisdom …………….. Intrapersonal.Liberty ……………….Intrapersonal.Personal fulfillment. Intrapersonal. Happiness ……………… Intrapersonal.

And the instrumentals:

Responsible ……… Moral and Competence.Honest ………… Moral and Competence.Respectful ………. Moral and Competition.Alegre ……………. Moral, capable of forgiving. Moral.

Autonomy, says Maslow (1970), within the characteristics of freedom, implies the ability to choose freely and to govern oneself. Many people allow others to decide for them, the self-actualized come to their own decisions and take responsibility. Existing relationship between: freedom final value and responsibility instrumental value. Consciousness, the self-actualized are aware of their inner righteousness, nature, and peak life experiences. They show a high degree of ethical awareness, they are clear regarding between good and evil, they have defined ethical norms, although these are not necessarily the conventional ones; rather, they know what is right for it and they do it (inner harmony explains honesty).

The ability to listen first requires measure, respect, and reverence (Covey, 1993). The combination of the attitudes of tolerance, respect, and empathic understanding naturally merge into an attitude of acceptance which, in the language of therapists, is indicated by the name of acceptance (Rogers & Kinget, 1967). Like the whole of which it is a part, this attitude is conceived here as unconditional. It leads us to relate: respect as an instrumental value and prudent behavior (practical wisdom). This is based on cognitive excellence and reflects the fitness of the goals and the long-term vision of the person who performs it. It stands out for a cautious attitude towards risk together with a moderate attitude towards aspiration. It allows a certain degree of normative control of behavior, and emphasizes the need to be flexible in the face of a particular situation.Prudence represents an intermediate step between intelligence and personality (Sternberg and Ruzgis, 1994), since in the intercession of these constructs is cognition applied to daily life. It is effective, harmonious driving, with a long-term vision of practical problems and, therefore, it is opposed to a purely abstract vision.

Maslow (1970) listed several characteristics that emerged from his study of self-actualizing people, and grouped them under four key dimensions:

Consciousness, they are aware of their inner righteousness, nature and peak life experiences.

Honesty allows them to know their feelings and trust them.

Freedom, they experience it to a high degree, and can isolate themselves from the chaos that surrounds others. They are independent, creative and spontaneous.

Confidence, they trust themselves, they show it to a high degree, in their mission in life, with others and in nature.

There is a certain relationship of the leader's values with Maslow's four characteristics of self-actualized people: conscience, inner harmony that leads them to honesty and freedom that are related to responsibility, which includes his person, autonomy. Of the final values also chosen with preferences by the leaders is: personal fulfillment that is consistent with what has been described.

The key to working from the inside out, the paradigm of primary greatness, consists in educating and obeying our conscience, that unique human gift that distinguishes congruence and disparity with correct principles (values) and elevates us towards them (Covey, 1993) (Inner Harmony). A person with an educated conscience (leader) knows how to be responsible for everything she does in her life: her time, talents, money, possessions, relationships, family and even her own body. You recognize the need to use all your resources for positive ends, and you expect to be held accountable. Returns kindness for offense and patience for impatience (respect). She brings out the best in those around her by blessing when cursed, forgiving and forgetting, moving through life with joy,.believing in the potential goodness of people and in the ultimate triumph of truth (honesty). “Live according to the human principle:“ Be sincere with yourself ”(honesty),…. Self-realization is only possible when you are productive, and you can give life to your own potentialities (Fromm, 1966) (realization personal).

Respect is founded, ultimately, on the fact that the person is a unique being. Because that fact is worthy of deep respect a priori. Every living being is unique, neurotics, strange people and the maladjusted are particularly unique. But what does this make them worthy of particular respect? It is not about the notion of reverence for life, it is something essentially practical, respect for the unique, concrete structure of accumulated experience and the experiential mode of the person (Rogers and Kinget, 1967). Research highlights the importance of assertiveness as an essential skill for effective interpersonal functioning. Assertive behavior includes the description of feelings, thoughts, opinions and preferences directly to the other person, honestly and appropriately,showing respect for both the other and oneself. In essence, it consists of learning to respect and be honest to yourself while respecting and being honest with others.

From the above, there is also a relationship between the personal values of the leader (respect and responsibility), with the basic elements common to all forms of love by Fromm (2001): "In addition to the element" giving ", the active nature of love is it becomes evident in the fact that it implies certain basic elements, common to all forms of love: care, responsibility, respect and knowledge ”. It involves caring especially evident in a mother's love for her child. No declaration of love on her part would seem sincere to us if we saw that she neglected the child, if she stopped feeding her, bathing her, providing her with physical well-being; and we believe in her love if we see that she cares for the child. The same is true even with the love of animals and flowers. Love is the active concern for life and the growth of what we love.When such active concern is lacking, there is no love. Care and concern implies another aspect of love: responsibility. Today that term is often used to denote a duty, something imposed from the outside. But, its true meaning is an entirely voluntary act, it constitutes my response to the needs expressed or not, of another human being. Responsibility is not a duty imposed on one from the outside, but my response to something that I "feel" concerns me Fromm (1966).Responsibility is not a duty imposed on one from the outside, but my response to something that I "feel" concerns me Fromm (1966).Responsibility is not a duty imposed on one from the outside, but my response to something that I "feel" concerns me Fromm (1966).

Responsibility could easily degenerate into dominance and possessiveness, if it weren't for: respect. It does not mean fear and submissive reverence; denotes the ability to see a person as he is, to be aware of his unique individuality. It is only possible if I have achieved independence, and it exists on the basis of freedom. Respecting a person without knowing him is not possible; care and responsibility would be blind if not guided by knowledge. This would be empty if it were not motivated by concern. “Love your neighbor as yourself” (Fromm, 1966), implies that respect for one's integrity and uniqueness, love and understanding of oneself cannot be separated from respect, love and understanding of another individual. Love for my own being is inseparably linked with love for any other like me.If it is a virtue to love my neighbor as a human being, then it must be a virtue - and not a vice - to love myself, since I am also a human being. There is no concept of man in which I myself am not included. The foregoing indicates that the instrumental personal values in the leader: honesty, responsibility and respect, are not only interpersonal (Morales), but also intrapersonal (competence). It is complemented: with the sense of an educated conscience of Covey (1993).they are not only interpersonal (Morales), but also intrapersonal (competence). It is complemented: with the sense of an educated conscience of Covey (1993).they are not only interpersonal (Morales), but also intrapersonal (competence). It is complemented: with the sense of an educated conscience of Covey (1993).

The operational and strategic potential of the leader's values are the roots and beacons of light, which radiates in transcendent attitudes and behaviors because he knows that he is serving higher ends… He recognizes his true essence, the higher self and with this he finds the path of to become the co-creator of your entire world, to learn to control the circumstances of your life and to participate safely in the act of creation. It inspires, motivates and achieves that its values enter the minds and hearts of its people (shared values), causing effects on the strategy, structure, processes, personnel policies and productivity. He is a promoter of intellectual and emotional capital.

Organizations are concerned about optimizing their intellectual capital, their purpose is to satisfy customer needs and stay, be more competitive, grow and develop strategically and comprehensively. The above is enriched with emotional capital, which is the affective life and basic attitudes of integration, loyalty and commitment in the man - organization - productivity relationship. And the transcendent ethical - social dimension that every organization must have in its vision and contribution to the common good. Integrating the three concepts, we can reach a conclusion that integrates and adds all the energy that man is who generates the productive phenomenon. The intellectual and emotional capital framed in an organizational culture of social ethical values, towards the achievement of a better society through high quality products and services.All this results in: managerial wisdom, which leaders and entrepreneurs must seek, forge and maintain in order to direct the contribution towards authentic success: for the benefit of society.

"Productive Orientation of Man" is the active and creative relationship of man to: himself, his neighbor and nature. It alludes to three different dimensions and values that relate productivity: in the sphere of thought, it manifests itself in the understanding of the world through reason and truth. In the sphere of action it manifests itself in productive work, that is, in the work carried out for its own well-being and that of others. In the spheres of feeling, the productive orientation is expressed through love, that is, the feeling of union with men, work and nature. It defines the act of productive action, when the "inner self", the action performed by the "self", and the destination of that action, are a single and indivisible whole. (Fromm, 1982),It means that the person who does not freely accept a task or does not wish to do it, does not do it and if he does it, it does not give him the quality and commitment that the task itself demands. Cognitive dissonance (Festinger, 1957).

A "company is a chaotic system" since it meets the basic characteristics of said system: they are open, dynamic, dissipative, non-linear, capable of self-organization, unpredictable and highly sensitive to its initial conditions. The state of chaos that is self-organized thanks to the appearance of "tractors" is the ideal substrate for creativity and innovation in the company. In this state of self-organized chaos, people are not confined to narrow roles, and gradually develop their capacity for differentiation and relationship in continuous growth towards their maximum potential of contribution to organizational efficiency. Thus, the leader's values act as organizers or "tractors" of disorder.

In organizations, the fundamental thing is the stimulation of creativity and initiative in all its members. The act of innovation is both cognitive and emotional. Conceiving an idea is a cognitive act, but detecting its value, nurturing it, and carrying it out requires skills such as self-confidence, initiative, tenacity, and the ability to persuade, related to practical intelligence (Sternberg, 1985). Leaders are the ones who guide the development of creativity in their people, creating a climate that gives power, where it is valued that they can learn new things, develop personally and express their opinions and ideas. Creativity is only possible hand in hand with freedom.Within social skills in the creative process is assertiveness that allows people to take the risks inherent in exposing a new idea that often goes against the established.

The interaction is in the basic fabric of business management, they are produced following certain norms, protocols, contracts, codes and rules in general that can be explicit or implicit. The values of the leader, honesty, responsibility and respect, propose models of conduct that make coexistence possible. In this way, the complexity and diversity of the behaviors in the interaction is reduced. Trust is a complexity reducing mechanism that facilitates relationships between people. Organizations are interested in maintaining trusting relationships with their employees to achieve greater commitment and loyalty. This is very necessary in an environment of job instability and with employees who are increasingly educated and knowledgeable (Baird and St. Amand, 1995).It allows reducing risk and uncertainty in interpersonal relationships, which reduces the need for control and supervision and increases efficiency in the execution of tasks (Lane, 1998; Schindler and Thomas, 1993). The possibility of participation grows as there is more trust in communication and more instances of cooperation. If in an organization its people trust each other, efficiency and job satisfaction increase.

When the level of trust is high, communication is simple, easy, instantaneous and accurate. Among the most frequent causes of “conflict”, Abarca (2006) points out are difficulties in communication, the way an organization is structured and people's value systems. Collaboration as a strategy for conflict resolution is considered the ideal behavior in the negotiation process: it is a style in which assertiveness and cooperation are shown at the same time. Trust is a psychological state and not a behavior. The values of the leader: honesty, responsibility and respect that he has assumed, for himself, and reflects them in attitudes and behaviors, radiates trust, which is, at the center of human relationships,it has operational and strategic power within organizations. A leader is distinguished by his integrity, he always speaks and acts with the truth, and she is present in him at all times and places. That honesty of thought and heart is the natural magnet that radiates and attracts her followers, the transparency of the type of authority she has and the fairness of the decision-making procedure, is essential to achieve the commitment of her team. Wisdom can only emerge from truth and is in turn based on "being" (Plato, 1983). "To be honest is to be free through truth and integrity." It implies love for others, but above all love for oneself, in terms of tranquility, freedom and internal peace (Silíceo, 2001).and she is present in him at all times and places. That honesty of thought and heart is the natural magnet that radiates and attracts her followers, the transparency of the type of authority she has and the fairness of the decision-making procedure, is essential to achieve the commitment of her team. Wisdom can only emerge from truth and is in turn based on "being" (Plato, 1983). "To be honest is to be free through truth and integrity." It implies love for others, but above all love for yourself, in terms of tranquility, freedom and internal peace (Silíceo, 2001).and she is present in him at all times and places. That honesty of thought and heart is the natural magnet that radiates and attracts her followers, the transparency of the type of authority she has and the fairness of the decision-making procedure, is essential to achieve the commitment of her team. Wisdom can only emerge from truth and is in turn based on "being" (Plato, 1983). "To be honest is to be free through truth and integrity." It implies love for others, but above all love for yourself, in terms of tranquility, freedom and internal peace (Silíceo, 2001).it's essential to getting your team committed. Wisdom can only emerge from truth and is in turn based on "being" (Plato, 1983). "To be honest is to be free through truth and integrity." It implies love for others, but above all love for yourself, in terms of tranquility, freedom and internal peace (Silíceo, 2001).it's essential to getting your team committed. Wisdom can only emerge from truth and is in turn based on "being" (Plato, 1983). "To be honest is to be free through truth and integrity." It implies love for others, but above all love for yourself, in terms of tranquility, freedom and internal peace (Silíceo, 2001).

The Socratic discovery of the concept of freedom (Reale and Antiseri, 1988) that: “Socrates called self-control, is the control of oneself during states of pleasure, pain and fatigue, when one is subjected to pressure of passions and impulses… Man truly free is one who knows how to control his instincts, linked to this concept of self-control and freedom is that of autonomy. The wise man is the one who comes closest to this state, the one who tries to need as little as possible. Indeed, the wise man who conquers instincts and eliminates all that is superfluous, just has reason to live happily. The nature of practical reason can only be penetrated from the consideration of moral habits and above all that habit that both sustains and perfects the human act: prudence,as it is the culminating expression of practical wisdom ”(Gandolfo and Baron, 1994). Prudence, one of the cardinal virtues (temperance, moderation and discernment), leads to the final value of wisdom, prudent conduct in life. Aristotle calls the Dianoetic virtue, the perfection of the rational soul as such. This has two aspects, depending on whether it is addressed to the changing things of man's life or to immutable and necessary realities, the supreme truths and principles. These are: prudence, consists in directing the life of man well, deliberating correctly about what is good or evil; And wisdom, in the exercise of this virtue, which constitutes the perfection of contemplative activity, man reaches the maximum happiness and experiences: love.one of the cardinal virtues (temperance, moderation and discernment), leads to the final value of wisdom, prudent conduct in life. Aristotle calls the Dianoetic virtue, the perfection of the rational soul as such. This has two aspects, depending on whether it is addressed to the changing things of man's life or to immutable and necessary realities, the supreme truths and principles. These are: prudence, consists in directing the life of man well, deliberating correctly about what is good or evil; And wisdom, in the exercise of this virtue, which constitutes the perfection of contemplative activity, man reaches the maximum happiness and experiences: love.one of the cardinal virtues (temperance, moderation and discernment), leads to the final value of wisdom, prudent conduct in life. Aristotle calls the Dianoetic virtue, the perfection of the rational soul as such. This has two aspects, depending on whether it is addressed to the changing things of man's life or to immutable and necessary realities, the supreme truths and principles. These are: prudence, consists in directing the life of man well, deliberating correctly about what is good or evil; And wisdom, in the exercise of this virtue, which constitutes the perfection of contemplative activity, man reaches the maximum happiness and experiences: love.to the perfection of the rational soul as such. This has two aspects, depending on whether it is addressed to the changing things of man's life or to immutable and necessary realities, the supreme truths and principles. These are: prudence, consists in directing the life of man well, deliberating correctly about what is good or evil; And wisdom, in the exercise of this virtue, which constitutes the perfection of contemplative activity, man reaches the maximum happiness and experiences: love.to the perfection of the rational soul as such. This has two aspects, depending on whether it is addressed to the changing things of man's life or to immutable and necessary realities, the supreme truths and principles. These are: prudence, consists in directing the life of man well, deliberating correctly about what is good or evil; And wisdom, in the exercise of this virtue, which constitutes the perfection of contemplative activity, man reaches the maximum happiness and experiences: love.In the exercise of this virtue, which constitutes the perfection of contemplative activity, man achieves the maximum happiness and experiences: love.In the exercise of this virtue, which constitutes the perfection of contemplative activity, man achieves the maximum happiness and experiences: love.

The attitude of concentrated meditation is the highest activity, an activity of the soul, and it is only possible under the condition of inner freedom and independence ”(Fromm, 2001). Having no impediments to be free from the desire to have things and from one's own ego, is the condition to love and be productive (Fromm, 1966). The ability to love as an act of giving depends on the character development of the person. It presupposes the achievement of a productive orientation, in which the person has overcome dependence, narcissistic omnipotence, the desire to exploit others, or to accumulate, and has acquired: Faith in their own abilities and courage to achieve the achievement of their purposes. To the same extent that he lacks such qualities, he is afraid of giving himself, and therefore of loving.Which is the main force for any action and the most solid base of any human relationship (Fromm, 2001).

“The true goal of human existence cannot be found in what is called self-realization. This cannot be a goal in itself, for the simple reason that the more man strives to achieve it, the more it escapes him, only to the extent that he commits himself to fulfilling the meaning of his life, to that extent he self-realizes “(Frankl, 1989). The leader works by transcendent motivation: he opens up to the needs of others, regardless of the reaction of the environment and his own satisfaction, which implies greater freedom and motivational quality. The man (leader) must accept responsibility for himself and using his own abilities he can give meaning to his life (Fromm, 1966).

From the above, there are at least the following “relationships” (Fardella, 2012):

Responsibility, which implies autonomy and self-control, leads to Freedom Honesty implies truthfulness and coherence and this to an inner Harmony Respect, to be benevolent, kind and objective, would lead to Prudence, temperance, meekness and discernment. Reach Wisdom. Freedom, inner harmony and wisdom lead to feel and radiate Joy and the Capacity to Forgive. Freedom (Autonomy), inner harmony (Inner Peace) and wisdom (practical reasoning), lead to the meaning of life, this, to Personal Achievement and Happiness Respect, responsibility and honesty lead to radiate Trust. Personal Integrity and with this competence to Influence. Freedom and inner harmony are the roots of Creativity.

The leader's final value triangle

The above is reflected in the following scheme:

The leader's final triangle of values leads him in his attitudes and behaviors to be respectful, responsible and honest. Based everything on a center of energy that are its final values Personal Realization and Happiness that radiate, by three constructs connected to each other, Freedom, Inner Harmony and Wisdom, these are its Roots. From the Beacons of light of your conscience, respect, responsibility and honesty. Keys to working from the inside out, consists of educating and obeying our conscience, that exclusive human gift that distinguishes congruence and disparity with the correct principles (values) and elevates us towards them.

This consciousness (Maslow, 1970), manifests itself in one: efficient perception of reality. The cars made (leaders) are accurate in their perception of the world, feeling comfortable with it. They can see through the falsehood and evaluate the real motives of others. They have a clearer perception of reality and realism in areas such as politics and religion, which allows them to go through strange questions and recognize the real ones, a greater acuity of perception. They have a more efficient sense of smell. Your hearing is more accurate. They also exhibit a continuing freshness of appreciation. Each sunrise and sunset fills you with energy, and each new flower is an event that never loses its miraculous quality.They have no preconceptions of the way things should be and are very receptive to experience and allow each of these to express itself.

The act of loving that integrates the terminal and instrumental values of the leader, transcends thought and words. In this act, of surrendering, of penetrating the other person, I find myself, I discover myself, I discover both of us, I discover the man. It is a reckless plunge into the bonding experience. However, knowledge of thought, that is, psychological knowledge, is a necessary condition for full knowledge in the act of loving. I have to know the other person and myself objectively, to be able to see their reality, to put aside the illusions, my irrationally distorted image of them. Only by objectively knowing a human being can I know him in his ultimate essence: the act of loving.

The experience of union, with man, or, from a religious point of view, with God, is by no means irrational. It is based on our knowledge of fundamental, and not accidental, limitations. The knowledge that we will never grasp: the secret of man and the universe, but that we can know them, in the act of loving. Psychology as a science has limitations, just as the logical consequence of theology is mysticism, the ultimate consequence of psychology: it is love. Care, responsibility, respect and knowledge are interdependent (Fromm, 2001). These values written in his heart, the leader radiates in attitudes and behaviors in all areas of his life; they are its roots and beacons of light of its conscience, which reflect the “art of loving” (Fardella, 2011).

Teams are more creative and productive when they achieve high levels of participation, cooperation, and collaboration among their members. For interaction behaviors of this nature, three conditions are necessary: trust, identity and group efficacy (Druskat & Wolff, 2001). These arise in environments where emotions are well managed, this situation requires the leader to establish: trust, know how to listen and be able to persuade (Soto, 2001). It is not to be alert to emotions to try to suppress them, but to deliberately bring them to the surface to understand how they are affecting the performance of the group. It also implies appropriate behavior, to build links both inside and outside the team; this will clearly strengthen the group's ability to face challenges.Nor is it a question of a harmony without tension, but of recognizing when it is false because conflicts have been avoided (honesty). To be as effective as possible, the team needs to create intelligent norms (values, respect and responsibility), which will lay the foundations for building the group's behaviors of trust, identity and efficacy.

The interpersonal skills and compatibility of group members emerged as key elements of their performance, in a CI Group study. The conclusion was: groups perform better when they promote a state of inner harmony (Abarca, 2006). Trust alone is earned with truth that is born from honesty and with it inner harmony, which implies inner peace, from which derives security: Faith. A security that only comes from within, derives from Inner harmony and the knowledge of our authentic essence which is: spiritual. Joy, serenity and love expand our capacity for thought, action, holistic analysis and observing interrelations, the possibility of seeing the whole. They allow us to strengthen our interpersonal bonds and help us to be more creative (Fredrickson, 2003). Forgive:it is an option to find peace and live life fully (Luskin, 2008). The leader's capacity for this final value (inner harmony) is revealed, which leads him to have a higher than normal spiritual development.

He is humble, through the joy and pain of relationships, he progresses on his spiritual path to learn from everywhere: love. His main source of personal change is suffering, from this courage comes the whole person. Their crucibles are opportunities for reinvention, and taking control over their lives, to find meaning in circumstances that many people would have considered terrifying and potentially paralyzing. This capacity for reinvention resembles eternal youth; a kind of vigor and frankness, a permanent capacity for wonder that is the antithesis of the stereotype of old age. Renouncing narcissistic dreams of omniscience and omnipotence, he has acquired humility based on that inner strength that only genuine productive activity can provide (Bennis and Thomas, 2003; Fromm, 2001).A difficulty that Bass has not been able to overcome in his leadership models is the low value traditionally given by all theories, to leaders and followers in their consideration as people (Ruiz de Gauna, 1989). There is not yet enough understanding for personal values, needs and motivations that provoke their behaviors.

According to the results and analysis, the final intrapersonal personal values of the leader (his roots and strategic potential) are: freedom, inner harmony and wisdom, which lead him to personal fulfillment and happiness; and their instrumental, interpersonal and intrapersonal personal values (the beacons of light and operational potential) are: honesty, responsibility and honesty, which allow them to radiate joy and the capacity to forgive.

conclusion

The hypotheses raised are congruent with the research (Fardella, 2011):

Hypothesis 1. There are at least five final and instrumental values in the leader that make up his value systems.

1st Inner Harmony, 2nd Wisdom, 3rd Freedom, 4th Personal Fulfillment and 5th Happiness. And: 1st Responsible, 2nd Honest, 3rd Respectful, 4th Cheerful and 5th Able to forgive. Deeper relationships that have these values in self leadership and leadership. The development of inner leadership Bennis (1994), the need for the leader to reach maturity, and know himself better. Kouzes and Posner (2002), the need for the leader to “model the way”. They propose that you improve your self-knowledge, clarify your values, and explore your inner territory. Senge (1993) points out “personal mastery” as the discipline of internal growth and learning. It leads to a deeper analysis of the values and they are ordered like tractors of the three chaotic systems of the leader:

Productivity in the sphere of thought is manifested in the beacons of light of their conscience, their intrapersonal instrumental personal values: respect, responsibility and honesty, lead them to radiate joy and the capacity to forgive.In the spheres of feeling the productive orientation is expressed Through the roots of your heart, your final intrapersonal personal values: freedom, inner harmony and wisdom, lead you to personal fulfillment and happiness. Productivity in the sphere of action manifests itself in productive work, the work done to: your own well-being, that of others and with nature. With their instrumental, interpersonal values: respect (prudence), responsibility and honesty (truth), in all their attitudes and behaviors.

Hypothesis 2. The personal values of the leader are in the characteristics of a self-actualized person in the study by Abraham Maslow (1970).

Her conscience implies an internal rectitude of its own and it manifests itself in an efficient perception of reality, exhibiting a freshness of continuous appreciation and a high degree of ethical awareness. This leads to inner harmony and peace with yourself. To have a consciousness in harmony, the id, the ego and the superego work together in a cooperative way (inner harmony), so that it always happens, act with truth and honesty. The value of freedom is reflected in the high degree of detachment and autonomy to freely choose and govern oneself, self-control of pleasure and desires. She is responsible and respectful of her person, they are spontaneous, simple and natural. They trust themselves (respect, responsibility and honesty): Faith, in their mission in life, in others and nature.His identification is with humanity (transcendent motivation).

Hypothesis 3. The leader reflects with his personal values the basic elements of the forms of productive love. Erich Fromm's Art of Loving (2001).

Care and responsibility denote that love is an activity, and not a passion that conquers us or an affection by which we are affected. You love what you work for and you work for what you love, it cannot be separated from responsibility. Responsible means being willing to respond. Feel as responsible for your fellow men as you are for yourself. This instrumental value is interpersonal and intrapersonal, the leader feels it that way, it allows autonomy, self-control, and freedom. But without respect for the loved one and knowledge, love degenerates into domination and possession. It is not possible to respect a person without knowing him; Care and responsibility would be blind if they were not guided by the knowledge of the individuality of the person. Being objective is possible only if we respect the things we observe,if we are able to see them in their uniqueness and interdependence. Instrumental personal value respect is interpersonal and intrapersonal in the leader, he feels it and expresses it in his attitudes and behaviors: prudent, it is only possible, if he has achieved independence on the basis of freedom, his behavior is assertive (respect-responsibility and honesty). The love and understanding of oneself cannot be separated from the respect, love and understanding of another. Honesty implies love for others, and above all love for yourself, in terms of tranquility, freedom and inner peace. Love is: spiritual.if he has achieved independence on the basis of freedom, his behavior is assertive (respect-responsibility and honesty). The love and understanding of oneself cannot be separated from the respect, love and understanding of another. Honesty implies love for others, and above all love for yourself, in terms of tranquility, freedom and inner peace. Love is: spiritual.if he has achieved independence on the basis of freedom, his behavior is assertive (respect-responsibility and honesty). The love and understanding of oneself cannot be separated from the respect, love and understanding of another. Honesty implies love for others, and above all love for yourself, in terms of tranquility, freedom and inner peace. Love is: spiritual.

Hypothesis 4. The personal values of the leader are the conditions for teamwork by Douglas McGregor (1967).

Mutual trust. The feeling of trust develops through sincere communication and cooperation. (Respect-responsibility-honesty) Spontaneous communication. It is through which trust is expressed, if we have confidence, we are sincere. Communicating is transmitting thoughts, feelings, attitudes and behaviors. For there to be "spontaneity" in her, she must feel in this interpersonal process, autonomy and freedom to express what she thinks and feels, is assertive behavior. Mutual support. It is the translation of mutual trust and spontaneous communication; in turn, the basis of both. These are linked together in a closed circuit. If one of them is missing, the circuit breaks down. The support required among those who make up a team: they dialogue, share and exchange points of view with attention,support for the reasoning formulated, "respect" for recommended alternatives and honesty. “Interdependence” is a determining condition of the team for its existence or survival, that is, shared responsibility. It requires and demands of each member: share their talents (Competences) and how much it is necessary to give, understand and contribute the best of themselves to others (Collaboration). Translated into practical wisdom, understanding and identification with the organization's objectives. The objectives give unity to the action, they indicate the target to which everyone has to aim. Being able to understand and identify with them requires transcendent motivation, it means that each member opens up to the needs of others regardless of the reaction of the environment and their own satisfaction, implies greater freedom and motivational quality.This is achieved when we serve a cause greater than ourselves, when we help others, in an environment of freedom, inner harmony, respect and honesty. Treatment of differences. Individualized consideration implies a genuine interest in each of them. Giving a different treatment according to their own characteristics and the group, constitutes a single objective, to maintain internal harmony, autonomy, freedom and respect for the individuality of its members. Diversity leads to a competitive advantage for the group to be more productive and creative, which generates innovation. But conflict is inevitable in teams, you must learn to live with differences, which in any case are always positive. It is achieved with a core of shared values: the interpersonal of responsibility,respect and honesty and intrapersonal: freedom and inner harmony, without them there is no, collaboration, care, responsibility, mutual trust, spontaneous communication and mutual support. Skills for teamwork. Of an intellectual order, they have their maximum potential in people when they are calm, inner harmony. In this state the person can fully apply and develop their intelligence and rational potential. This is radiated by the team members, and then it is transformed and strengthened into group efficiency (practical wisdom); of a social order, it is to facilitate interpersonal relationships, example: communication is simple, does not present difficulties, is instantaneous and precise if the level of trust is high; Listening has virtues, such as respect and honesty, it is capable of keeping the attention of the other.We see the potential of inner harmony and respect, in addition, responsibility and honesty. Leadership. To build behaviors of trust, identity and group effectiveness, he radiates trust (honest), listens (respect) and persuades (responsibility - prudence), Achieves high levels of participation, cooperation and collaboration (freedom, autonomy and inner harmony) in all members of the group, thus they are creative and productive. His integrity (honest, responsible and respectful), says what he does, achieves the mutual support and commitment of his people with the objectives of the organization, personally guiding each one according to their abilities and personality. These values are the nuclei that govern their behaviors, serve as social control and bring together the team members.By practicing and living these values in all areas of your life, a climate of freedom and inner harmony is produced, achieving group efficiency with practical wisdom.

Hypothesis 5. The personal values of the leader act like tractors in organizations that have characteristics of a chaotic system.

The state of chaos that is self-organizing thanks to the appearance of the so-called "tractors" is the ideal substrate for creativity and innovation in companies. These are chaotic social systems, which cannot be regulated by instructions or rigid objectives (chaotic systems are very flexible). Its capacity for self-organization essentially derives from the fact that its components (people) freely assume a set of "values" or shared principles of action, these would be the tractors that self-organize attitudes and behaviors in the leader, his followers and the entire organization. Your thoughts, feelings, and attitudes and behaviors are guided by your personal values. These three states of chaos organize themselves thanks to the appearance of so-called tractors (values),It is the ideal substrate for creativity and innovation and productivity of the leader in organizations.

Summary

The operational and strategic potential of his terminal and instrumental personal values, which make up his system of values, in the leader are in: the characteristics of the self-realized people of Abraham Maslow's study; the basic elements of productive love forms. Erich Fromm's Art of Loving; Douglas McGregor's conditions for teamwork; they act as attractors in organizations that have characteristics of a chaotic system. Without these values written in your heart: there is no leader…

Abstract

The operational and strategic potential of their personal values and instrumental terminals that make their value systems are the leader: the characteristics of self-actualizing people studying Abraham Maslow, the basic elements of productive forms of love. Art of Loving by Erich Fromm, the conditions for teamwork of Douglas McGregor, act as a tractor in organizations that have characteristics of a chaotic system. Without these values written in his heart, there is no leader…

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