May Pegasus Now Available!

Here’s the May issue of Pegasus.

This edition carries two essays on seemingly separate themes.  One focuses on leadership and the other on the roles of a citizen.

In the first essay, “On Failure of Leadership,” I survey the world and find much of it wanting as it relates to leadership.

Michael Hartoonian then weighs in with his essay, “There is No Prosthetic for an Amputated Soul.”  It contains several great observations, primarily in the context of being a citizen vs. being a subject.

As usual, I would be most interested in your thoughts and feedback.

More Short Videos on Relevant and Timely Topics

We recently posted a couple more short videos on relevant and timely topics.  They include:

Tariffs and the Wealth of Nations

Who Determines Price?

Are Things All Good or All Bad?

The first one is a little longer than usual, but well worth your time.

All our videos can be found on our YouTube page here.  We recently put them into 9 playlists, which you can find here.

If you aren’t following us on Twitter or haven’t liked us on Facebook, please do so.  We update both platforms frequently.

An Audience with Pope Leo XIV

Last week, I was in Rome for the annual meeting of the Papal Foundation Centesimus Annus, which advocates Catholic social teachings on business, finance and the economy.  The Caux Round Table Principles for Business of 1994 were, in part, derived directly from Pope John Paul II’s 1991 encyclical, Centesimus Annus.  That encyclical was written to recall and extend the 1891 encyclical of Pope Leo XIII, Rerum Novarum.  Pope Leo XIV has noted his choice of name as intentionally directed to recall the contributions of Pope Leo XIII to Catholic social teachings in the modern era of industrialization as the economic foundation for modern humanity.  Pope Leo XIV must now propose his reflections for a post-industrial global economic order and soon, AI-driven wealth creation.

On coming to the Caux Round Table, I, for the first time, read Papal encyclicals, thanks to the mentorship of Jean-Loup Dherse, an author of our principles for business.  Though raised a Protestant, I immediately appreciated the quality of the thoughts and arguments presented by the Popes in their social teachings, the skill in articulation of how values and the ups and downs of life intersect and could intersect if we would but pay closer attention to ourselves and others. Many passages and sections reminded me of the best U.S. Supreme Court opinions of Chief Justice John Marshall, written 200 years ago.

Last Saturday morning, Pope Leo XIV graciously met with our participants.  I found him most at ease and seemingly assured in the execution of his responsibility to provide thoughtful guidance to all who will listen.  He framed his thinking for the work of all of us who care “to raise a standard to which the wise and the honest may repair.”

You can read his remarks here.

The Pontiff’s thoughts also apply to the work of the Caux Round Table.

April Pegasus Now Available

Here’s the April issue of Pegasus.

In this edition, we include 2 articles.

First, I argue that instead of diversity, equity and inclusion (DEI) to fight current and past injustice and discrimination, friendship would be a better way forward.  I lean into the concept, as articulated by Aristotle and Cicero, as an alternate path.

Secondly, Michael Hartoonian continues his investigation into a global ethic through three central questions that address justice by way of trust, wisdom and enlightenment, all being necessary standards for living a life of meaning.

I would be most interested in your thoughts and feedback.

Keeping on Top of the Implosion of Our World Economic Order: Please Join Us May 13 on Zoom

Please join us for a Zoom round table on tariffs and the future of our world economic order at 9:00 am (CDT) on Tuesday, May 13.

Here is a timely cartoon from the cover of the New Yorker, no fan of Donald Trump:

I also attach here a critique of Trump’s tariff proposals in the Wall Street Journal from the very conservative former U.S. Senator Phil Gramm.

To register, please email jed@cauxroundtable.net.

The event will last about an hour.

Is Donald Trump a Brute Capitalist?

Some 20 years ago, when I wrote my book, Moral Capitalism, to provide a thoughtful framework to vindicate the importance of the Caux Round Table Principles for Business, I brought forward a tension between the capitalism promoted by Adam Smith and the capitalism promoted by Herbert Spencer.

In 1851, Spencer wrote Social Statics to present human nature as self-centered, without a moral compass.  Smith, on the other hand, had written a book of moral philosophy, The Theory of Moral Sentiments, which universalized to all persons an inborn capacity for seeking and acting on constructive, wealth-creating, social connectivity.

Smith’s capitalism, therefore, was synergistic and symbiotic, ending towards a balanced dynamic equilibrium and win/win transactions.

Spencer’s capitalism was more a dog-eat-dog struggle, driven by instincts of endless self-seeking, where only the fit prospered and the devil take the hindmost.  Spencer aligned with the political views of Thomas Hobbes on the nature of us being, at best, a grim scenario, where life is “solitary, poor, nasty, brutish and short.”  Spencer presumed that since we descended from the great apes, we retain their self-referential animalism and lack of conscience and that we, too, followed the law of nature that either kill or be killed, eat or be eaten.

Later in the 19th century, Spencer’s approach was given the name “social Darwinism.”  This, though, was an unkind misuse of Darwin’s thinking about human nature.  Darwin, in fact, wrote a book, The Descent of Man, which was closer to Smith’s thinking.  Darwin argued that humanity was an evolutionary step beyond animality, where regard for others, a capacity for rational thought and language and a sophisticated and reciprocal socialization gave us moral sentiments and a capacity for collaboration.

But in presenting the Spencerian alternative to Smith, I aligned it with Hobbes’ thinking and called it “brute capitalism.”

I attach here chapter 3 on brute capitalism from my book.

The timely question is whether or not Donald Trump is a brute capitalist.  If he is, his policies will be out of sync with what is best for America and the world.

This past Tuesday, in an editorial, the Wall Street Journal said of Trump: “Mr. Trump thinks he can bully everyone into submission, but he can’t bully Adam Smith, who deals in reality.  Markets know that tariffs are taxes and taxes are anti-growth.”

Trump’s win/lose understanding of globalization and international trade and markets seems to adopt Spencer’s understanding of the human condition.

Consider Trump’s remarks on “Liberation Day,” when he proposed to throw off the shackles which foreigners had used to “rip off” Americans.  Were they not win/lose, beggar your neighbor, don’t give the suckers an even break?

He said:

“For decades, our country has been looted, pillaged, raped and plundered by nations near and far, both friend and foe alike.  American steelworkers, auto workers, farmers and skilled craftsmen, we have a lot of them here with us today.  They really suffered gravely.  They watched in anguish as foreign leaders have stolen our jobs, foreign cheaters have ransacked our factories and foreign scavengers have torn apart our once beautiful American dream. … Our country and its taxpayers have been ripped off for more than 50 years, but it is not going to happen anymore.  It’s not going to happen.  In a few moments, I will sign an historic executive order instituting reciprocal tariffs on countries throughout the world, reciprocal.  That means they do it to us and we do it to them, very simple, can’t get any simpler than that.  This is one of the most important days, in my opinion, in American history.  It’s our declaration of economic independence.  For years, hardworking American citizens were forced to sit on the sidelines as other nations got rich and powerful, much of it at our expense, but now it’s our turn to prosper.”

This is win/lose thinking, as Spencer would validate as quintessentially human.  Kind of brutish, don’t you think?

Jamelle Bouie recently wrote in the New York Times his own take on Trump as a brute capitalist:

He did not reason himself into his preoccupation with tariffs and can neither reason nor speak coherently about them.  There is no grand plan or strategic vision, no matter what his advisers claim — only the impulsive actions of a mad king, untethered from any responsibility to the nation or its people.  For as much as the president’s apologists would like us to believe otherwise, Trump’s tariffs are not a policy as we traditionally understand it.  What they are is an instantiation of his psyche: a concrete expression of his zero-sum worldview.

The fundamental truth of Donald Trump is that he apparently cannot conceive of any relationship between individuals, peoples or states as anything other than a status game, a competition for dominance.  His long history of scams and hostile litigation — not to mention his frequent refusal to pay contractors, lawyers, brokers and other people who were working for him — is evidence enough of the reality that a deal with Trump is less an agreement between equals than an opportunity for Trump to abuse and exploit the other party for his own benefit. For Trump, there is no such thing as a mutually beneficial relationship or a positive-sum outcome.  In every interaction, no matter how trivial or insignificant, someone has to win and someone has to lose.  And Trump, as we all know, is a winner.

On the Passing of Pope Francis

The passing of Pope Francis is a great loss for humanity and in our own small sphere, for the Caux Round Table, as well.

The Pope gave his very personal endorsement to our study of the covenants of the Prophet Muhammad to respect and protect Christians – a work which has much promise for a more peaceful future for humankind, not only in the Middle East and Africa, but as spiritual leadership for all of us when we think about others of different faiths and ethnic origins.

I copy his letters to us here:

For the sake of all of us, I hope that the collective wisdom of his Roman Catholic Church will bring forth a successor with his faithfulness, humanity and ability to reach beneath the surface of our human self-mortifications to draw forth “the better angels of our natures.”

An Anniversary Deserving Our Attention

By the rude bridge that arched the flood,
Their flag to April’s breeze unfurled,
Here once the embattled farmers stood
And fired the shot heard round the world.

-Ralph Waldo Emerson, “Concord Hymn”
When does a people deserve to be a free nation?  That question is now before us in Ukraine, Gaza and Taiwan.

Today, as I write this, is the 250th anniversary of the decision by people who called themselves “Americans” to take up arms with which to oppose soldiers of Great Britain in the battles of Lexington and Concord, Massachusetts and during the harassment of British soldiers their subsequent retreat back to Boston.

As a young American, I made the pilgrimage to the town commons in Lexington and the bridge in Concord where the American Revolution took its beginning.  Tiny fields of combat, but big enough to set off a great political undertaking and a war of historic significance.

The cause of the Americans had been legitimated by the arguments of John Locke in his Second Treatise of Civil Government that government is a trust to benefit the people.  When the King and Parliament of Great Britain broke their trusteeship obligations as noted in the July 4, 1776, Declaration of Independence, they gave right to the colonists of their North American colonies to demand and seek independence as a free and sovereign people.

The Caux Round Table Principles for Government ground human justice on public office held only as a public trust and never as a personal dominion over others, following not only the argument of John Locke, but also the ethics of the Old Testament (Ezekiel 34), Mencius (reny), Taoism (wuwei), Cicero (trusteeship), the Qur’an (khalifa-ship) and the Thosapit Rachathamma of Theravada Buddhism.

The Wikipedia entry for those battles reads:

The Battles of Lexington and Concord were the first major military campaign of the American Revolutionary War, resulting in an American victory and outpouring of militia support for the anti-British cause.  The battles were fought on April 19, 1775, in Middlesex County in the colonial era Province of Massachusetts Bay, within the towns of Lexington, Concord, Lincoln, Menotomy (present-day Arlington) and Cambridge.  They marked the outbreak of armed conflict between the Kingdom of Great Britain and Patriot militias from America’s thirteen colonies.

In late 1774, colonial leaders adopted the Suffolk Resolves in resistance to the alterations made to the Massachusetts colonial government by the British Parliament following the Boston Tea Party.  The colonial assembly responded by forming a patriot provisional government known as the Massachusetts Provincial Congress and calling for local militias to train for possible hostilities.  The colonial government effectively controlled the colony outside of British-controlled Boston.  In response, the British government, in February 1775, declared Massachusetts to be in a state of rebellion.

About 700 British Army regulars in Boston, under Lieutenant Colonel Francis Smith, were given secret orders to capture and destroy colonial military supplies reportedly stored by the Massachusetts militia at Concord.  Through effective intelligence gathering, Patriot leaders had received word weeks before the expedition that their supplies might be at risk and had moved most of them to other locations.  On the night before the battle, warning of the British expedition had been rapidly sent from Boston to militias in the area by several riders, including Paul Revere and Samuel Prescott, with information about British plans.  The initial mode of the Army’s arrival by water was signaled from the Old North Church in Boston to Charlestown using lanterns to communicate “one if by land, two if by sea.”

The first shots were fired just as the sun was rising at Lexington.  Eight militiamen were killed, including Ensign Robert Munroe, their third in command.  The British suffered only one casualty.  The militia was outnumbered and fell back and the regulars proceeded on to Concord, where they broke apart into companies to search for the supplies.  At the North Bridge in Concord, approximately 400 militiamen engaged 100 regulars from three companies of the King’s troops at about 11:00 am, resulting in casualties on both sides.  The outnumbered regulars fell back from the bridge and rejoined the main body of British forces in Concord.

The British forces began their return march to Boston after completing their search for military supplies and more militiamen continued to arrive from the neighboring towns.  Gunfire erupted again between the two sides and continued throughout the day, as the regulars marched back towards Boston.  Upon returning to Lexington, Lt. Col. Smith’s expedition was rescued by reinforcements under Brigadier General Earl Percy.  The combined force of about 1,700 men marched back to Boston under heavy fire in a tactical withdrawal and eventually reached the safety of Charlestown.  The accumulated militias then blockaded the narrow land accesses to Charlestown and Boston, starting the siege of Boston.

Two Poets Speaking to Our Time of Discouragement

Yesterday, a number of our fellows convened to comment on and exchange insights and relevant facts on the de-globalization of the global economy, so inconsistent with the vision and optimism which were present at the 1986 foundation of the Caux Round Table.

After the discussion, I was reminded of two poems written in the 1920s, after World War I had disrupted the world order with a new one – dark and threatening – beginning to arise in its place.

The two poems are:

“The Hollow Men” by T.S. Eliot

We are the hollow men
We are the stuffed men
Leaning together
Headpiece filled with straw. Alas!
Our dried voices, when
We whisper together
Are quiet and meaningless
As wind in dry grass
Or rats’ feet over broken glass
In our dry cellar

Shape without form, shade without colour,
Paralysed force, gesture without motion …

In this valley of dying stars
In this hollow valley
This broken jaw of our lost kingdoms

In this last of meeting places
We grope together
And avoid speech …

Between the idea
And the reality
Between the motion
And the act
Falls the Shadow

Between the conception
And the creation
Between the emotion
And the response
Falls the Shadow 

This is the way the world ends
Not with a bang but a whimper.

“Once By The Pacific” by Robert Frost

The shattered water made a misty din.
Great waves looked over others coming in,
And thought of doing something to the shore
That water never did to land before.
The clouds were low and hairy in the skies,
Like locks blown forward in the gleam of eyes.
You could not tell, and yet it looked as if
The shore was lucky in being backed by cliff,
The cliff in being backed by continent;
It looked as if a night of dark intent
Was coming, and not only a night, an age.
Someone had better be prepared for rage.
There would be more than ocean-water broken
Before God’s last Put out the light was spoken.

More Short Videos on Relevant and Timely Topics

We recently posted a couple more short videos on relevant and timely topics.  They include:

Is Globalization Dead?

Tariffs Are Not Good Capitalism

What Happened to the Covenants of the Prophet?

Moral Capitalism vs. Brute Capitalism

Trump’s Return to Mercantilism

All our videos can be found on our YouTube page here.  We recently put them into 9 playlists, which you can find here.

If you aren’t following us on Twitter or haven’t liked us on Facebook, please do so.  We update both platforms frequently.