Even the Powerless Have a Voice

Recently in Hanoi, the Central Committee of the Communist Party of Vietnam met to prepare for next year’s party conference.  On the internet, one can become aware of a deep chasm between the party and the Vietnamese people.  I was sent a link to a short essay by an anonymous writer on the voice of the “powerless.”  The essay is attached here.

This emotionally compelling comment on power puts in high relief the Caux Round Table Principles for Government.  These principles, in part, affirm:

Just as the Principles for Business, these Principles for Government derive from two ethical ideals: “kyosei” and “human dignity.”  The Japanese concept of “kyosei” looks to living and working together for the common good, while the moral vision of “human dignity” refers to the sacredness or value of each person as an end, not simply as a means to the fulfillment of others’ purposes or even of majority demands.

The state is the servant and agent of higher ends.  It is subordinate to society.  Public power is to be exercised within a framework of moral responsibility for the welfare of others.  Governments that abuse their trust shall lose their authority and may be removed from office.

My correspondent made three points in his cover letter:

First, the most consequential task of the forthcoming Party Congress is to pick Vietnam’s leaders. Which individuals will rise to the top of the country’s power structure and who will be passed over?  From personalities will come policy.  From policy will come weal or woe for the people.

More and more in Vietnam, the thought is to decentralize control of the economy, politics, education, culture and the press.

Secondly, the references by Party General Secretary To Lam to a “new era” or to “newness” for Vietnam and the Vietnamese are not supported by specific ideas or recommendations.

Thirdly, is there a deadlock within the party leadership between those who see the value in and the wisdom of “newness” leading to reform of the system of concentrated power and control of people’s lives and those who prefer the status-quo, which privileges them as the “powerful?”

How to Convert a Ceasefire into Permanent Reconciliation?

With a ceasefire achieved between Israel and Hamas, the shooting and bombing in Gaza has stopped.  But is that peace?  Given its 1988 charter, a covenant by its own terms, Hamas is at perpetual war with Jews.  That covenant with Allah says:

Today it is Palestine, tomorrow it will be one country or another.  The Zionist plan is limitless. After Palestine, the Zionists aspire to expand from the Nile to the Euphrates.  When they will have digested the region they overtook, they will aspire to further expansion and so on.  Their plan is embodied in the “Protocols of the Elders of Zion” and their present conduct is the best proof of what we are saying.

Leaving the circle of struggle with Zionism is high treason and cursed be he who does that.  “For whoso shall turn his back unto them on that day, unless he turneth aside to fight or retreateth to another party of the faithful, shall draw on himself the indignation of Allah and his abode shall be hell; an ill journey shall it be thither.” (The Spoils – verse 16).  There is no way out except by concentrating all powers and energies to face this Nazi, vicious Tatar invasion.  The alternative is loss of one’s country, the dispersion of citizens, the spread of vice on earth and the destruction of religious values.  Let every person know that he is responsible before Allah, for “the doer of the slightest good deed is rewarded in like and the doer of the slightest evil deed is also rewarded in like.”

The Islamic Resistance Movement considers itself to be the spearhead of the circle of struggle with world Zionism and a step on the road.  The movement adds its efforts to the efforts of all those who are active in the Palestinian arena.  Arab and Islamic peoples should augment by further steps on their part.  Islamic groupings all over the Arab world should also do the same, since all of these are the best-equipped for the future role in the fight with the warmongering Jews.

Thus, it would seem that as long as there are Jews in the Holy Land, once ruled entirely by Muslims (as Hamas notes in its Covenant), Hamas will fight them as a religious obligation not to be avoided.  This is not a vision of peace.

But the Hamas interpretation of the will of Allah is not the only one.

The Prophet Muhammad made covenants with the children of Israel to respect and protect them. He did this as an agent of Allah.

A colleague of ours, Recep Senturk, dean of the College of Islamic Studies at Hamad Bin Khalifa University in Doha, Qatar, has written a book with a stunning proposal.

He points to the passage in Qur’an that affirms the equality of all descendants of Adam: “I am, therefore, I have rights and duties.”

Recep draws conclusions from this verse that a moral standard of Adamiyyah – equality among those who carry the DNA of Adam – applies in our time everywhere there are descendants of Adam.

The book is available on Amazon here.

Please buy a copy as soon as you can and read it.  Consider for yourself the implications for reconciliation between Palestinians and the Jews of Israel if both peoples would accept the premise of Adamiyyah and therefore learn to accept the other as worthy and respectable and not an enemy.

A Verdict on President Trump’s Capitalism

Two Wall Street Journal reporters (David Uberti and Jack Pitcher) just wrote on the dramatic market rush to buy gold – an inert metal that pays no interest.  Is this a judgment on Trump- managed capitalism?

They write:

Investors worried about the future of the dollar and other major currencies are piling into gold, bitcoin and other alternative assets, powering what has become known on Wall Street as the debasement trade. …

Most-actively-traded gold futures on Tuesday surpassed $4,000 a troy ounce for the first time. On Wednesday, gold rose further to settle at $4,043.30 a troy ounce.

The gold rally of 2025 is unusual in that it hasn’t been fueled by a financial meltdown.  A 52% gain in futures this year is on track to outpace similar surges during the first year of the Covid-19 pandemic and the 2007-09 recession, trailing only the inflationary shock in 1979.

These days, investors are pouring money into precious metals such as gold and cryptocurrencies like bitcoin at the same time President Trump has pledged to juice the economy through tax cuts and traders have pushed stocks to records with a fervor for all things artificial intelligence.

As investors make increasingly speculative bets that the boom will continue, they are also looking for ways to shield themselves from potential fallout of U.S. policy dysfunction, including widening budget deficits and the current government shutdown.  That is pushing them into assets not denominated in dollars.

Wall Street has pointed to this move as evidence that ballooning debt and uncomfortably high inflation are disrupting the outlook for currencies underpinning the global financial system.

“We’re seeing a tug of war,” said Joe Davis, chief economist at Vanguard Group.  “You’ve got the S&P 500 pricing in an AI supernova and you’ve got the gold camp saying, ‘We’re going to have structural deficits, we have fiscal pressure in the U.S., and I need to manage that risk.’”

Gold prices have risen for years … Trump’s promise to upend the global trading system in 2025 added momentum by pushing the U.S. dollar by one measure to its weakest first half in more than five decades.

What do you think?

Trump’s Tariffs Don’t Comply with Caux Principles for Business

As a fan of Adam Smith – the writer of both An Inquiry into the Nature and Causes of the Wealth of Nations and The Theory of Moral Sentiments – I want to share most of the recent commentary written for the Wall Street Journal by former U.S. Senator Phil Gramm and a colleague on how President Trump’s obsession with tariffs is a very bad, long term growth strategy for our national economy and is incompatible with successful free markets and creation of the “wealth of nations.”

Gramm’s argument validates one of the Caux Round Table’s Principles for Business:

Principle 5: Support Responsible Globalization:

-A responsible business, as a participant in the global marketplace, supports open and fair multilateral trade.
-A responsible business supports reform of domestic rules and regulations where they unreasonably hinder global commerce.

Here is Gramm’s essay.

A Very Timely Question for Us to Ponder

Consider these quotes and reflect on this question: In thinking about his place in our world, does this man (Donald Trump) have a reassuring grip on reality?

“And I don’t mind making the speech without a teleprompter because the teleprompter is not working.  I feel very happy to be up here with you nevertheless and that way you speak more from the heart.  I can only say that whoever’s operating this teleprompter is in big trouble.”

“All I got from the United Nations was an escalator that on the way up, stopped right in the middle.  If the first lady wasn’t in great shape, she would’ve fallen.  But she’s in great shape.  We’re both in good shape.  We both stood.  And then a teleprompter that didn’t work.  These are the two things I got from the United Nations, a bad escalator and a bad teleprompter.”

“… the guns of war have shattered the peace I forged on two continents.”

“One year ago, our country was in deep trouble, but today, just eight months into my administration, we are the hottest country anywhere in the world and there is no other country even close.”

“Under my leadership, energy costs are down, gasoline prices are down, grocery prices are down, mortgage rates are down and inflation has been defeated.”

“In my first term, I built the greatest economy in the history of the world.  We had the best economy ever, history of the world and I’m doing the same thing again, but this time, it’s actually much bigger and even better.  The numbers far surpass my record-setting first term.”

“My administration has negotiated one historic trade deal after another, including with the United Kingdom, the European Union, Japan, South Korea, Vietnam, Indonesia, the Philippines, Malaysia and many, many others.”

“… in a period of just seven months, I have ended seven unendable wars.  They said they were unendable. … No president or prime minister.  And for that matter, no other country has ever done anything close to that and I did it in just seven months.  It’s never happened before.  There’s never been anything like that.  Very honored to have done it.  It’s too bad that I had to do these things instead of the United Nations doing them.  And sadly, in all cases, the United Nations did not even try to help in any of them.”

“I’ve also been working relentlessly stopping the killing in Ukraine.  I thought that would be, of the seven wars that I stopped, I thought that would be the easiest because of my relationship with President Putin, which had always been a good one.”

“I’m really good at this stuff.  Your countries are going to hell.  In America, we’ve taken bold action to swiftly shut down uncontrolled migration.”

“And I’m really good at predicting things.  They actually said during the campaign, they had a hat, the best-selling hat.  Trump was right about everything.  And I don’t say that in a braggadocious way, but it’s true.  I’ve been right about everything.”

“He liked me.  I liked him and I only do business with people I like.”

In reflecting on his words, consider this summary from Google AI:

“Grandiose overt narcissism is a subtype of narcissistic personality disorder characterized by an exaggerated sense of self-importance, a need for constant admiration and a lack of empathy, all of which are displayed outwardly.  Unlike more hidden “vulnerable” narcissism, grandiose narcissists are often charming, outgoing and appear highly confident, using this persona to achieve their desires for power, prestige and control.  While they may seem successful, this facade masks a fragile ego that relies on external validation and their behavior often involves arrogance, entitlement and a tendency to manipulate others.”

Key characteristics:

-Inflated self-importance: A grandiose sense of self-importance, believing they are superior to others and destined for great things.

-Need for admiration: A deep need for excessive admiration and praise from others to validate their perceived superiority.

-Lack of empathy: A profound inability to recognize or care about the feelings and needs of others.

-Charismatic and outgoing: Often possess superficial charm and charisma, drawing people into their orbit, especially when they want something.

-Sense of entitlement: A firm belief that they deserve special treatment and automatic compliance with their expectations.

-Arrogance and haughtiness: Exhibit an arrogant or haughty demeanor and behavior.

-Manipulation and exploitation: Willingness to lie, cheat or manipulate others to achieve their goals.

-Fragile ego: Beneath the outward confidence lies a fragile self-esteem that requires constant external validation to maintain.

More Short Videos on Relevant and Timely Topics

We recently posted several short videos on relevant and timely topics.  They include:

Immigration as Hosts and Guests

Pope Leo and the Caux Round Table Principles

On Words and Violence

The Reality of Supply and Demand

Caux Round Table Principles as a Blueprint for the UN

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.

Jimmy Kimmel and the Conundrum of Free Speech

Here is a short essay of mine on the American meltdown in self-confidence after the assassination of Charlie Kirk.

I have lived through the assassinations of John F. Kennedy, his brother Robert, Martin Luther King and Malcolm X.

Given a new mass culture of nihilism and narcissism and the divisiveness attendant on loss of common ideals, the impact of this assassination – expressed by one commentator after another – seems more invidious.

Standing on the Rubicon’s Bank Looking Across

The beginning of the end for the Roman Republic, in common memory, occurred when Julius Caesar led his legions from their colonization of Gaul back to Rome and on January 10, 49 BCE, crossed the small Rubicon River, a legal boundary beyond which a general could not lead his military followers.

Legend has it that as Caesar urged his horse into the river he said alea iacta est! – “The Die is Cast!”  The result of his crossing the river was civil war, then his assassination, then another civil war and then the replacement of the Republic with an empire.

So, the phrase “to cross the Rubicon” has come to mean to trigger a tipping point of lawlessness from which the society cannot recover.

Yesterday, another American thought leader, a young Charlie Kirk, was assassinated for speaking his beliefs, for his politics, for acting on his rights.  He was censored – silenced – for saying the wrong things in the mind of his assassin.

In my state of Minnesota, the other month, a civic minded politician elected to our state House of Representatives, a Democrat and her husband, were assassinated in their home by a man, whom we can only consider deranged.  His beliefs and motivations, the nature of his psychosis most likely, we don’t know and may never know, as he has a right under our constitution not to speak at his forthcoming trial.

We also more recently here in Minnesota were existentially victimized by what should be considered an assassination – in this case, the intentional murder of children during a worship service as an expression of self-serving rage and hatred by their dysphoric murderer.

Donald Trump was shot by one would-be assassin and was targeted by another.

Luigi Mangione assassinated the CEO of United Healthcare, most likely out of political opposition to the company’s practices, lawful practices, generating a hatred and a self-righteousness that murder is justified when the life taken is evil incarnate.

Has the U.S. crossed a Rubicon protecting its republican virtue from violence? A crossing that has opened for us an historic new era of factional fratricide, where citizenship is replaced by a vindictive tribalism?

Is American civilization at risk?

Where there is no social contract or accepted constitution, providing for a social capital of peace, mutual assistance, goodwill, preservation and comity, then there is no common standard of right and justice, no common rule of what must not be attempted.  Then, too, there is no authority to judge among people who is right and who is wrong and have that judgment accepted by the community as lawful.  Then, rule by personal diktat – “my” truth – enforced by repression replaces social justice with the law of the jungle – eat or be eaten; kill or be killed.  Or as Thomas Hobbes wisely predicted: “The life of man is solitary, poor, nasty, brutish and short.”

Is that what Americans subconsciously want for their grandchildren?  Taking revenge on those who offend us with their thoughts and words?

As John Locke wrote, when there is a state of enmity, malice, violence and mutual destruction and when there is the design or use of force upon the person of another, there is no common judge to adjudicate between aggressor and victim.  There is only “an appeal to the God of Heaven” and war.

Locke affirmed: “Where there is no judge on earth, the appeal lies to God in Heaven.”  And we   might add, an appeal to force and violence – to war – here on earth.

May the Lord – and all his saints – deliver America from such evil.

Why Assassinations of Public Servants and Murder of Children?

Something has gone very wrong.  The assassination of Melissa Hortman and her husband and the murder of children in a church during worship are “signs of the times” – bad signs.

We have brought ourselves as Americans to a degrading and disgraceful existential cul-de-sac as we approach the 250th anniversary of our country – the land of the free and the home of the brave.

Several of my colleagues have joined with me to draft this statement.

We hope it will encourage you to join hands and save our republic from decadence or worse.

From Ba Đình 1945 to Ba Đình 2025: The Promise and the Gap

Stephen B. Young,

Former Dean and Professor of Law, Hamline University School of Law

Executive Summary

Eighty years after the 1945 Declaration of Independence, the ideals of freedom and democracy remain unfulfilled. In his September 2, 2025 speech at Ba Đình Square, General Secretary Tô Lâm projected both nationalist rhetoric and ideological loyalty. This duality underscores the enduring disconnect between promises and realities in Vietnam’s governance. The address reflected Vietnam’s structural crises: political mistrust, social disintegration, and geopolitical dependence. Absent genuine reform, Vietnam risks further entrenchment within authoritarian blocs and the erosion of its long-claimed independence.

1. A Tô Lâm “Walking Two Roads” or “standing at a crossroads”?

At the outset, Tô Lâm surprised observers by employing language rarely used by senior Communist leaders: “the sacred spirit of the nation,” “the nation’s eternity,” “my people,” “my fatherland.” His repeated use of the pronoun “I” rather than “we” or “our Party” lent his speech a veneer of intimacy. It created the impression of a leader speaking as part of the national community rather than as the faceless embodiment of Party machinery. 

Later in his National Day speech, To Lam also spoke of “Vietnameseness” – “dân tộc ta trường tồn”; “Đất nước Việt Nam trường tồn”

This intentional use of “Vietnameseness” established a moral foundation for elevating the Vietnamese people as the heart and soul of Vietnam.  Most auspiciously, To Lam spoke of “đặt lợi ích … của Nhân dân lên trên hết, trước hết” (put benefiting the people first and above all else); “sức mạnh lòng dân” strength from the hearts of the people; and “Vinh quang mãi mãi thuộc về Nhân dân.” (forever and ever honor belongs to the people).

By elevating the importance of the Vietnamese people, General Secretary To Lam implies that the duty of the Party and the Government is to serve the people by delivering prosperity, peace, democracy, and equality.

For many listeners, this rhetorical shift offers a meaningful signal of potential change—a glimmer of hope that leadership thinking might evolve.

Yet the more significant feature was his indecision – which road should he take – the old, familiar one, or the new progressive one. The General Secretary recognized public exhaustion with lifeless slogans, and thus may have turned to populist phrasing to capture goodwill. But populism at the top, absent concrete policy, is hollow. If limited to pronouns and decorative words, it is merely a fresh coat of paint on a wall already crumbling from within.

2. Repeating the Old Formulas

After this novel opening, the address quickly defaulted to familiar ideological templates: “National independence must be tied to socialism” and “steadfast adherence to Marxism–Leninism and Hồ Chí Minh Thought.” The backbone of the speech was therefore the same outdated ideology—despite eight decades of evidence that such a model has not delivered liberty, democracy, or prosperity for the Vietnamese nation as revered Ho Chi Minh had promised 80 years ago.

Here the contradiction is most evident: invoking “my fatherland” and “my people” while simultaneously clinging to the mantra “the Party above all, ideology above all.”

This invites an unavoidable question: which socialism is still being defended? Beijing’s authoritarian centralism, Pyongyang’s stagnation, or the democratic socialism of Scandinavia? Vietnam’s reality—one-party dominance, a pervasive security apparatus, an economy dependent on external powers, and systemic corruption—suggests an uncomfortable hybrid: the ambition to govern in Beijing’s mold, mixed with cheap populist appeals.  Or is this socialism – even in China – not much more than a crony capitalism?

3. Why This Dual Messaging?

The answer lies in Vietnam’s present crises. In an open letter to Tô Lâm, a civil society representative identified three interconnected breakdowns :

  • Political trust crisis: Public confidence in leadership has eroded. Corruption trials, factional struggles, and opaque personnel decisions have alienated citizens.
  • Moral and social crisis: The wealth gap continues to widen. Officials live in extravagance while workers endure hardship. Moral values erode, faith falters, and social cohesion weakens.
  • Foreign policy crisis: Vietnam is squeezed between the U.S. and its Western allies on one side, and China and Russia on the other. It lacks both the independence to stand alone and the clarity to select a reliable strategic partner.

In such circumstances, Tô Lâm must “walk two roads”: appealing to domestic audiences with nationalist terms like “Vietnameseness” and “people,” while reassuring Party cadres with slogans of Marxism–Leninism. 

But such dual messaging will not end the crises of political trust or moral and social discontent.

Yet a strategy of dual messaging, if prolonged, risks self-deception and inaction, leaving the country more vulnerable to missteps and deeper crises.

4. Diplomatic Personnel as a Strategic Signal  Unresolved: the Diplomatic Crisis

On the eve of National Day, Vietnam quietly changed its foreign minister. At first glance, this appeared a technical adjustment. In reality, it was a decision with potentially far-reaching implications for Tô Lâm’s tenure. Diplomacy has become Vietnam’s principal tool for survival in an increasingly polarized international environment, and the individual at its helm often shapes life-saving foreign policy trajectories.

Both outgoing minister Bùi Thanh Sơn and his successor Lê Hoài Trung were educated in the United States. But their political orientations differ. Trung, a more enigmatic figure, has long been rumored to enjoy favor from Beijing. If such assessments are correct, this personnel shift was not merely an exchange of officials but a signpost of Vietnam’s potential drift toward the China–Russia orbit—despite rhetorical commitments to “diversification and multilateralism.”

Placed alongside the tepid welcome Tô Lâm has received from Washington, and Beijing’s open embrace—underscored by the nearly simultaneous appearances of President Lương Cường and Prime Minister Phạm Minh Chính in China—this adjustment reads as sends a warning signal. Vietnam’s balancing act increasingly tilts toward one pole, one not  very eager to promote Vietnameseness.

5. Pressure from China–Russia and the BRICS Dilemma

One day before National Day, Beijing accorded Prime Minister Chính an elaborate reception, sending an unmistakable message: China seeks Vietnam’s alignment within its anti-Western bloc. Russia, increasingly isolated after the Ukraine war, is likewise pressing Vietnam toward BRICS.

The central question follows: if Vietnam were to join BRICS, what would remain of “multilateralism”? Such a step would close off paths of integration with the U.S., Japan, and Europe. Economic dependence on China and Russia would soon translate into diminished political independence.

This is the “headband of control” Beijing seeks to tighten around Vietnam’s leadership. Even if Tô Lâm wishes to innovate, the pressure from abroad is immense and the room for maneuver extremely limited.

6. An Imaginary Dialogue: Party Rhetoric and Civil Society

Viewed together, Tô Lâm’s speech and the civil society open letter put two sides of an historic national dialogue before the Vietnamese people:

  • The official speech offered phrases such as “I—my people—my fatherland—the eternal nation,” but which, despite their novel tone, were coupled with familiar ideological formulae.
  • The open letter reminded us all: “Power endures only when it builds trust. Legitimacy cannot be imposed; it must be conferred by the people.”
  • While Tô Lâm struggles to balance Party factions and foreign pressures, civil society underscores a different measure: legitimacy derives solely from the citizenry. That truth has yet to be realized—whether in 1945 or in 2025.

7. Conclusion: The Persistent Gap

The 80th anniversary of National Day should have been a moment to celebrate national achievements and, more importantly, to realize the unfinished promise of the 1945 Declaration: “Vietnam has the right to be free and independent, and in fact has become a free and independent country.”

Instead of freedom and democracy, citizens witnessed a tightening power structure. Instead of independence, the country faces mounting dependence on Beijing. Instead of reconciliation, society is increasingly divided.

Tô Lâm’s September 2, 2025, speech simultaneously revealed a desire for renewal and the inability to escape the constraints of ideology and foreign pressure. He sought to “say something different,” but remained too tethered to tired and ineffective old formulas.

From Ba Đình 1945 to Ba Đình 2025, the gap between ideal and reality has remained unchanged: promises on one side, hard facts on the other. Unless Vietnam breaks free from authoritarian alliances and undertakes democratic reform, history will not remember Tô Lâm as the leader who opened a new era, but rather as one who squandered a unique opportunity to lead the nation out of darkness.