Besides being unlikely to work for you even if someone is able to describe what makes their writing tick, most advice is written by people who don't understand how their writing works. This may be difficult to see for writing if you haven't spent a lot of time analyzing writing, but it's easy to see this is true if you've taken a bunch of dance classes or had sports instruction that isn't from a very good coach. If you watch, for example, the median dance instructor and listen to their instructions, you'll see that their instructions are quite different from what they actually do. People who listen and follow instructions instead of attempting to copy what the instructor is doing will end up doing the thing completely wrong. Most writing advice similarly fails to capture what's important.
One of the most common mistakes I see people make when looking at data is incorrectly using an overly simplified model. A specific variant of this that has derailed the majority of work roadmaps I've looked at is treating people as interchangeable, as if it doesn't matter who is doing what, as if individuals don't matter.
While being an extremely broad generalist can work, it's gotten much harder to "know a bit of everything" and be effective because there's more of everything over time (in terms of both breadth and depth).
...If you watch an anime or a TV series "about" fighting, people often improve by increasing the number of techniques they know because that's an easy thing to depict but, in real life, getting better at techniques you already know is often more effective than having a portfolio of hundreds of "moves". I've personally found this to be true in a variety of disciplines.
The world is the totality of facts, not of things.
The world is determined by the facts, and by these being all the facts.
For the totality of facts determines both what is the case, and also all that is not the case.
What we cannot think, that we cannot think: we cannot therefore say what we cannot think.
In fact what solipsism means is quite correct, only it cannot be said, but it shows itself.
That the world is my world, shows itself in the fact that the limits of that language (the language which I understand) mean the limits of my world.
I am my world. (The microcosm.)
The thinking, presenting subject; there is no such thing.
Hence also there can be no ethical propositions.
Propositions cannot express anything higher.
It is clear that ethics cannot be expressed.
Ethics is transcendental.
(Ethics and aesthetics are one.)
My propositions are elucidatory in this way: he who understands me finally recognizes them as senseless, when he has climbed out through them, on them, over them. (He must, so to speak, throw away the ladder, after he has climbed up on it.)
He must surmount these propositions; then he sees the world rightly.
Whereof one cannot speak, thereof one must be silent.