Pope Francis

  • Progress at COP Encouraging, But Misses Pope Francis as Modernity’s Galileo

    December 11th, 2015 by ewalsh

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    It was exciting to be in Paris during the COP talks on Climate. There was an unprecedented united movement of scientists, civil society, progressive business leaders, investors, and activists representing social and ecological interests from around the world, all demanding our political leaders put the common good ahead of national interests and actually lead. Soon we will know the results.

    Even the best-case outcome in Paris will be insufficient, that much is clear. And the hard work of implementing the voluntary pledges on the ground lies ahead. Canada, under new leadership, deserves praiseworthy attention for its 180-degree turn to the right side of history. Saudi Arabia deserves global scorn for its continued disingenuous interference with progress.   America did its part, but of course could always do more. Yet Congress awaits…

    The course for the next five years has been charted. Action is rightly now the operative word. But a second line of inquiry continues to simmer below the headline grabbing pledges and initiatives, like Bill Gates’s $1 billion leadership commitment (1.25 percent of his net worth, it must be said) on the Breakthrough Energy Coalition that will invest in clean energy innovation. Of course innovation is essential. But genuine solutions that address root causes are far more complex. For starters, our short-term obsessed financial system needs its own reinvention to effectively serve this unprecedented challenge.

    That second line of inquiry is at the heart of Pope Francis’s courageous, wise, and now controversial Encyclical, Laudato Si’, calling for an “integral ecology.”

    Four hundred years ago, the leading Enlightenment thinker Galileo Galilei was sentenced to house arrest by the Roman Inquisition under the auspices of Pope Paul V for his belief in Copernicus’s heliocentric view of the universe. The idea that the Sun and not the Earth was at the center of the Universe was heretical, and seen as a direct challenge to scripture and the authority of the Church. The injunction ordered Galileo:

    “to abstain completely from teaching or defending this doctrine and opinion or from discussing it… to abandon completely… the opinion that the sun stands still at the center of the world and the earth moves, and henceforth not to hold, teach, or defend it in any way whatever, either orally or in writing.”[1]

    Today it is the Pope himself being challenged as a heretic of sorts. He is a heretic to those who subscribe to the conventional, reductionist belief system that sees science as separate from spirituality, and religion as separate from politics and economics.  At the core of this contemporary belief system is what Berkeley Ecological Economist Richard Norgaard calls “the Church of Economism,” which has “reshaped the diverse cultures of the world and come to function as a modern secular religion.” This is the “religion” of free market, neo-liberal economics as the arbiter of all questions of the day, as advocated by politicians on the left and the right, by business and financial elites, and even by many environmental advocates. Anyone who challenges this faith, including the Pope himself, had better be prepared for scorn and ridicule, the modern-day equivalent of house arrest.

    How far we have come since the birth of the Enlightenment! While the irony is rich, the dangers are great. It’s time for a new enlightenment, grounded in a holistic worldview which understands that everything affects everything, and problems cannot be managed within the expert disciplines that currently define our institutions. The Pope’s Encyclical asserts: “It cannot be emphasized enough, that everything is interconnected.”[2]

    Modern science in each of its disciplines understands this to be true: quantum physics for example and the web of life in biology. So too the core religious beliefs, Eastern and Western, express this central idea of interconnectedness, often expressed simply as oneness. Similarly our indigenous wisdom traditions promote the idea of the “unity” and the interconnectedness of all life. Yet in the “house of economism,” and particularly in finance, we insist on breaking down complexity to its component parts so we can better manage them, leaving us with ignorant and dangerous concepts such as “shareholder value.” But in doing so, we lose sight of the interconnected whole as the financial crisis made all to clear.

    This reality is central to the Pope’s important message. But unlike so many who challenge the modern “church of economism” with the ideology of resistance, be they champions of social justice or champions of the environment, Pope Francis points to a wiser path. He counsels that the genuine systemic solutions lie instead in our embracing “integral” thinking and decision-making: retaining what’s great about the modern system while addressing head-on its deficiencies and transcending our differences.

    “We urgently need a humanism capable of bringing together the different fields of knowledge, including economics, in the service of a more integral and integrating vision.”[3]

    A recent study funded by NASA, using a cross-disciplinary “Human and Nature DYnamical” (HANDY) model, found that two crucial and contemporary (interconnected) crises—”the stretching of resources due to the strain placed on the ecological carrying capacity” (climate change is a prime example); and “the economic stratification of society into Elites [rich] and Masses [poor]”— have played “a central role in the character or in the process of the collapse” of civilizations in all such cases over “the last five thousand years.”[4]

    The bottom line: The stakes could not be higher: if we don’t change course, we are facing the potential collapse of civilization. Climate change is a symptom of a system-design flaw. So too is the grotesque inequality within wealthy countries and among nations. So too even is the scourge of terrorism. While we move to urgent action post the Paris COP as we must, transforming our energy system in particular, we must at the same time heed the message of the Pope and invest in the search for genuinely integral solutions.

    Regenerative Economics, rooted in an integral vision, offers a beginning. And it’s already emergent in plain sight![5]


    [1] The Inquisition’s injunction against Galileo, 1616

    [2] Laudato Si’, paragraph 138

    [3] Laudato Si’, paragraph 141

    [4] http://www.theguardian.com/environment/earth-insight/2014/mar/14/nasa-civilisation-irreversible-collapse-study-scientists

    [5] http://fieldguide.capitalinstitute.org

  • Franciscan Economics & Regenerative Capitalism

    October 22nd, 2015 by ewalsh
    Pope Francis delivers his blessing at the end of his weekly general audience in St. Peter's Square at the Vatican, Wednesday, Dec. 11, 2013. (AP Photo/Alessandra Tarantino)

    Image Courtesy of the Associated Press’ Alessandra Tarantino

     

     

     

     

     

     

    We are pleased to share with you this unsolicited guest blog post from Bob E. Ulanowicz, an American theoretical ecologist and philosopher.

    The recent media flurry over Pope Francis’ Encyclical on the environment, Laudato Si’, appears to have missed his major thrust, which happens to connect strongly with Regenerative Capitalism. Most reviews highlight Francis’ concern about global warming or his Integral Ecology – the manifold connections between the natural world, economics, society, and politics. Yet, while attention to such relationships is laudable, this focus has already received considerable notice in the academic and professional literature. Other analysts point to his critique of unfettered capitalism, yet this too is nothing new – Catholic Social Teaching has criticized unrestrained capitalism since Pope Leo XIII’s Rerum Novarum in 1891.

    Instead, the radical thrust of this document relates strongly to Jorge Bergoglio’s choice of name as Bishop of Rome – Francis, as in St. Francis of Assisi, the Saint who championed the poor and outcast, and preached that poverty often was the road to deepest spirituality. Pope Francis channels the Saint in his opening section, citing Francis’ “refusal to turn reality into an object simply to be used and controlled” [paragraph 11] and relates how Francis always made sure that a part of the friary garden was to be left to God’s plants and creatures. He shows his awareness of the complex ties between the health of the natural and human worlds and the workings of finance and monetary policy by noting that “whatever is fragile, like the environment, is defenseless before the interests of a deified market, which becomes the only rule” [56], adding that the “Economic and financial sectors, being transitional, tend to prevail over the political” [175]. He argues that the “undifferentiated and one-dimensional paradigm” [106] of economics in which “the maximization of profits … reflects a misunderstanding of the very concept of the economy” [195]. He regrets that “Finance overwhelms the real economy” [109] – these days by a factor greater than 50:1[1]. Yet, Pope Francis reveals his hand most openly in Chapter 5 when he makes what might be his most counter-cultural statement:

    “In any discussion about a proposed venture, a number of questions need to be asked in order to discern whether or not it will contribute to genuine integral development. What will it accomplish? Why? Where? When? How? For whom? What are the risks? What are the costs? Who will pay those costs and how?” [185].

    Such questions about who benefits and who pays also tie into Regenerative Economics’ concern about externalities, and to ecological economist Herman Daly’s condemnation of “growism.” Nowadays, if a shopping center is proposed, the guiding issue is whether the project will achieve a high return to the developer – i.e., high “growth” – all other matters become secondary. In contrast, Francis states that, “a decrease in the pace of production and consumption can at times give rise to another form of progress and development” [191]. He cautions we must “contain growth by setting some reasonable limits and even retracing our steps before it is too late” [193]. Francis is confident of the need for such slow-down, writing, “the present world system is certainly unsustainable from a number of points of view” [61] and we must “leave behind the myth of unlimited material progress” [78].

    These Franciscan prescriptions also speak to regenerative economics emphasis on balance. For example, studies of energy and currency flows in healthy systems show that pursuit of ever greater efficiency and growth pulls the system away from a healthy balance, and heightens the probability of collapse. In contrast, healthy systems maintain a balance between “throughput efficiency” – akin to the kind that fuels economic size and growth – and a diversity that allows for resilience in the face of perturbation. Translated into economics, processes that decrease market efficiency somewhat in order to permit the survival of slightly less-efficient actors may actually improve the system’s overall sustainability.

    Studying such dynamics might also clarify how, in a world of very finite resources, to reconfigure economics to achieve a more just apportionment among the “universal destination of goods” [93]. For example, studies of natural systems also tell us that balance is improved by shorter, quicker, lower-level feedback loops – the kind found in well-knit “cooperatives,” in a sense. In contrast, today’s massive corporate structures tend to crush smaller, quicker ventures as soon as they begin to succeed, as happened with the Saturn experiment under GM.

    It’s also of note that the balance between efficiency and resilience-enhancing diversity is related to Adam Smith’s balance between self-interest and “sympathy,” the kind produced when we connect to another person’s circumstances as our own. Smith argued that there was a close relationship between moral behavior and the maximization of virtue, and healthy economic behavior which involved the maximization of wealth as a means to a higher end. Self-interest drives wealth; sympathy drives virtue; only a combination of the two drives wealth as a means to a higher end. Regenerative Capitalism also emphasizes the need to balance self-interest and sympathy because the two play important roles in balancing efficiency and resilience. This is also what Rerum Novarum was about.

    It remains for people of good will and organizations like the Capital Institute to elaborate the means for dialing back the overall amplitude of the economy without endangering fundamental human needs and dignity. Meanwhile, Francis consoles us by encouraging that we adopt an attitude of “less is more” and a spirituality marked by “the capacity to be happy with little”. [222]

  • The Pope’s Message on Ecology and Economy

    September 22nd, 2015 by ewalsh
    Obama Pope

    Image courtesy of Slate.com

     

    How to reconcile the “invisible hand” with the “Golden Rule?” That question first preoccupied my mind while I was a Managing Director at (the old) JPMorgan in the late 1990’s and inspired the creation of Capital Institute in 2010. Too often, discussion around this question devolves into the same shallow debate (Capitalism versus Communism or Socialism) we see now in response to Pope Francis’ encyclical on the environment, Laudato Si’: On Care For Our Common Home, in anticipation of his visit to the United States this week. While social outcomes across economic systems are rightly the subject of continuous debate, the truth is, no system of political economy that has operated in modern times is sustainable from an ecological perspective: not present day Capitalism; not the Social Democracies of Scandinavia; and certainly not our experiences with Communism in the Soviet Union or China. Marxist scholars will correctly argue that true Marxism has yet to be tried on a large scale. I would say the same is true for the free enterprise system Adam Smith imagined when he coined the phrase “invisible hand” in his Wealth of Nations, where he explained the critical role self-interest plays in a free market economy:

    “It is not from the benevolence of the butcher, the brewer, or the baker that we expect our dinner, but from their regard to their own interest.”

    But Smith’s “self-interest” should not be confused with Gordon Gekko’s “greed is good” that permeates modern finance-driven capitalism. Students of Smith are aware that the philosophical underpinnings of his thinking appear in his earlier work, The Theory of Moral Sentiments. It is there that Smith laid out his central idea that individual selfish acts would be self-regulated in our human nature by what he called “sympathy” (what today translates better as “empathy”). The book begins:

    “How selfish soever man may be supposed, there are evidently some principles in his nature, which interest him in the fortunes of others, and render their happiness necessary to him, though he derives nothing from it, except the pleasure of seeing it…That we often derive sorrow from the sorrows of others, is a matter of fact too obvious to require any instances to prove it; for this sentiment, like all the other original passions of human nature, is by no means confined to the virtuous or the humane…The greatest ruffian, the most hardened violator of the laws of society, is not altogether without it.”

    In other words, Smith believed that the invisible hand would be constrained

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    by an ethic of reciprocity, what is generally referred to as the “Golden Rule” (i.e. do unto others as you would have them do unto you). Such a humanistic ethic of empathy and compassion is universal, uniting virtually all great religions and wisdom traditions across cultures throughout the ages. No government intervention required. It’s certainly difficult to reconcile certain aspects of modern day capitalism with a free enterprise system guided by a humanistic invisible hand built on an ethic of reciprocity that Adam Smith envisioned a quarter century earlier. So where did we get lost? First, we must embrace intelligently designed-market based solutions that will be essential for the energy system transition ahead. And while we can justifiably rant about lost morals, there is a systemic answer to where modern capitalism has lost its way that is subtler, and lies in the encyclical itself when Francis refers to the “reductionism which affects every aspect of human and social life.” Reductionism of course is the useful method of analysis dating back to the Enlightenment in which we break down what’s complicated into its component parts. But in doing

    so, we too often lose sight of the whole – always greater than the sum of the parts – sometimes with disastrous consequences. Silos in academia and companies, the primacy of shareholder value still taught in most business schools, the 2008 financial collapse, and our failure to manage complex challenges like climate change via special interest delegations are well-known manifestations of our over-reliance on reductionist thinking. Smith was part of the Enlightenment thinkers ushering in the Age of Reason and individualism with its forces of logic and analysis over the traditional lines of authority, most notably the overbearing authority of the Catholic Church itself. It would no doubt surprise him to learn that economics had become separated from the humanist impulse underlying his thinking, and that the reductionist method would become conflated with “science” and “technological progress” affecting (and at times overwhelming) “every aspect of human and social life” at the dawn of the 21st century. Modern science (quantum physics, the web of life) understands that everything is connected to everything. So too do all major religions and virtually all wisdom traditions understand this core principle, often summarized by the concept of “oneness.” Our challenge now, after 500 years of amazing progress in many respects, rooted in Enlightenment derived-reductionist thinking, is to usher in what the Pope calls an “integral and integrating vision” in alignment with what Adam Smith himself intuited. Such integral, or holistic thinking lies at the heart of our collaborative journey to a vision for Regenerative Economies at Capital Institute based on illuminating the universal patterns and principles (including reciprocity) that govern all systems that survive in the cosmos, re-uniting once again Ecology, Economy, and a humanist Spirit in harmonious right relationship. The regenerative framework is grounded in the rigor of our latest scientific understanding of all energy flow systems (everything is energy) ranging from how water boils in a pot all the way to complex living systems including human beings, human consciousness, and, we assert, human economies. We can therefore develop the practical metrics needed to monitor and manage regenerative economies effectively, and discover the true path to a broadly shared prosperity in the process. At the heart of the Pope’s important message is a call for a new way to think, not a preference of one ideology over another, much less one religion over another. It is really a call to rediscover what we already know: the beauty of our essential long-standing humanist values and traditions. The reductionist logic of the “progress” of modernity must be subordinated to these core values. Nothing more. Nothing less. How many in our polarized Congress on the right or the left will get it?