Putting Love and Compassion into Business

“Economics, and indeed human civilization, can only be measured and calibrated in terms of human beings.  Everything in economics has to be adjusted for people, first, and abandoning the illusory numerical analyses that inevitably put numbers ahead of people, capitalism ahead of democracy, and degradation ahead of compassion.”

That was perhaps the key point in a white paper proposing an alternative to capitalism, a people-centered form of economics.  Following the death of the author last year, I began to look back on what had influenced this work and the dedication of a friends life to the cause of vulnerable and neglected children.

There is much now being said of business for social purpose, even thoughts of embedding love in the core values. Here for example in the Guardian.  Some say empathy in capitalism is the Next Big Thing.

The influences which led to the concept of People-Centered Economic Development may be found below:

Bibliography

  • Anastasi, Anne.  Psychological Testing.  Macmillan, New York, 1976.
  • Capra, Fritjof.  The Tao of Physics.  Shambhala, Berkeley,  1975.
  • Capra, Fritjof.  The Turning Point: Science, Society, and the Rising Culture.  Simon and Schuster, New York, 1982.
  • Davis and Hersh.  The Mathematical Experience.  Birkhäuser, Boston, 1981.
  • Drucker, Peter F.  Post-capitalist society.  Harper, New York, 1993.
  • Ferguson, Marilyn.  The Aquarian Conspiracy : personal and social transformation in the 1980s. JP Tarcher, Los Angeles, dist. by St. Martin’s Press, NY, 1980.
  • Fromm, Erich.  The Art of Loving.  Harper, New York, 1956.
  • May, Rollo.  Man’s search for himself.  W. W. Norton, New York, 1967.
  • May, Rollo.  Love and Will.  W. W. Norton, New York, 1969.
  • Ouchi, William G.  Theory Z : how American business can meet the Japanese challenge.  Addison-Wesley, Reading Massachusets, 1981.
  • Peters and Waterman.  In search of excellence : lessons from America’s best-run companies.  Harper and Row, New York, 1982
  • Rogers, Carl.  On Becoming a Person.  Houghton Mifflin, New York, 1961.
  • Rogers, Carl.  Client-Centered Therapy.  Houghton Mifflin, Boston, 1965.
  • Toffler, Alvin and Heidi.  Powershift : knowledge, wealth, and violence at the edge of the 21st century.  Bantam Books, New York, 1990.

The work of Erich Fromm was one of several key influences on the the white paper for People-Centered Economic Development. In The Art of Loving, Fromm wrote:

“Love of the helpless, the poor and the stranger, are the beginning of brotherly love. To love ones flesh and blood is no achievement. The animal loves its young and cares for them. Only in the love of those who do not serve a purpose, does love begin to unfold. Compassion implies the element of knowledge and identification. “

Another was Rollo May who in Love and Will seems aware of the dawning social age.

“I wrote Love and Will, because you cannot love unless you also can will. I think, and thought when I wrote that book, that a new way of love would come about. People would learn to be intimate again. They would write letters. There would be a feeling of friendship among people. Now, this is the new age that is coming, and I don’t think it’s a matter chiefly of philosophy.”

The influence of Carl R Rogers, is in his person-centered psycho therapy is the belief that given access to needed resources, a person may resolve their own problems, flourish and grow. Putting this into the context of business and economics to stimulate wealth creation within impoverished communities yields the name People-Centered Economic Development and a business which makes people its central focus.

Though Tolstoy is not mentioned in the bibliography, his perception of The Law of Love and the Law of Violence has been a personal inspiration. At the time of a census in Moscow, Tolstoy asked ‘What to Do’ about the problem of those in poverty.

“Good consists not in the giving of money, it consists in the loving intercourse of men. This alone is needed. Whatever may be the outcome of this, any thing will be better than the present state of things. Then let the final act of our enumerators and directors be to distribute a hundred twenty-kopek pieces to those who have no food; and this will be not a little, not so much because the hungry will have food, because the directors and enumerators will conduct themselves in a humane manner towards a hundred poor people. How are we to compute the possible results which will accrue to the balance of public morality from the fact that, instead of the sentiments of irritation, anger, and envy which we arouse by reckoning the hungry, we shall awaken in a hundred instances a sentiment of good, which will be communicated to a second and a third, and an endless wave which will thus be set in motion and flow between men? And this is a great deal.”

The 1996 white paper begins with the question of purpose:

“At first glance, it might seem redundant to emphasize people as the central focus of economics. After all, isn’t the purpose of economics, as well as business, people? Aren’t people automatically the central focus of business and economic activities? Yes and no.

People certainly gain and benefit, but the rub is: which people? More than a billion children, women, and men on this planet suffer from hunger. It is a travesty that this is the case, a blight upon us all as a global social group. Perhaps an even greater travesty is that it does not have to be this way; the problems of human suffering on such a massive scale are not unsolvable. If a few businesses were conducted only slightly differently, much of the misery and suffering as we now know it could be eliminated. This is where the concept of a “people-centered” economics system comes in.”

The paper concluded:

“Just changing the way business is done, if only by a few companies, can change the flow of wealth, ease and eliminate poverty, and leave us all with something better to worry about. Basic human needs such as food and shelter are fundamental human rights; there are more than enough resources available to go around–if we can just figure out how to share. It cannot be “Me first, mine first”; rather, “Me, too” is more the order of the day.”

In 2009, The Charter for Compassion launched and P-CED joined as partners, this being congruent with our own philosophy:

“Substitute personal greed with compassion, and the balance sheets will still work out just fine. Profit/loss statements take on a whole new dimension and meaning. Greed and capitalism are not one and the same thing. “Social” capitalism, social enterprise, is perfectly doable. This is the most effective sustainable strategy available for alleviating widespread human suffering stemming from poverty and all that comes with it — up to and including terrorism.”

Calling for support in 2006, founder Terry Hallman wrote in a strategy paper of the need to place abandoned children in family homes, saying

“There is no substitute for a loving family environment for growing children. Existing state care institutions do not and cannot possibly provide this – despite occasional, lingering claims that state care is the best care for children. This attitude is a holdover from Soviet times when the state was idealized as the best possible caretaker for all, including children. Stark reality does not support that notion.”

The impact on government policy and subsequent influence can be seen in ‘Every Child Deserves a Family‘, an article published recently by Maidan, in Ukraine, who were the people who discovered his body and published an extract of his communication to USAID and the Senate Committee on Foreign Relations. His letter ended:

“I and others shall continue to think positive and look for aid budgets and funding spigots to be opened much more for people and NGOs in silos, foxholes and trenches, insisting on better than ordnance, and who understand things and how to fix them. We can do that. We can even do it cost-effectively and with far better efficiency than the ordnance route. Welcome to our brave new world. Except it’s not so new: learn to love and respect each other first, especially the weakest, most defenseless, most voiceless among us, then figure out the rest. There aren’t other more important things to do first. This message has been around for at least two thousand years. How difficult is it for us to understand?”

Support was not forthcoming and refusing to give up on his mission in spite of ill health, the author died in August 2011,  leaving behind a hope.  Friends at the Maidan civic action wrote:

The author of breakthru report “Death camps for children” Terry Hallman suddenly died of grave disease on Aug 18 2011. On his death bed he was speaking only of his mission – rescuing of these unlucky kids. His dream was to get them new homes filled with care and love. His quest would be continued as he wished.

Clearly, there’s still quite a distance between the comforts of reputation building journalism and those who perish in foxholes and trenches. Particularly trenches for children.

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2 thoughts on “Putting Love and Compassion into Business

  1. frank scott says:

    Humanity’s Economic Disease: Capitalism

    By Frank Scott

    “ Our situation may not only be stranger than we suppose; it may be stranger than we can suppose.” J.B.Haldane

    People demanding governmental change are not united in focusing on the political economics at the root of most global problems but they are moving in that direction. This shows that many can understand the situation, however strange it may seem. But that understanding does not transmit to much of what passes for global leadership. Leadership’s inability to cope with, or its desire to maintain “our situation” , even with the potential for planetary disaster, reinforces the egotistical greed of private profit and perpetuates the anti-social problem of public loss. That problem has reached a point at which it threatens all humanity and not just divided and conquered national, religious, racial or other falsely labeled identity groups.

    Many people understand that we have reached a critical turning point that demands radical change in how and why we produce the means of supporting life to the advantages of a shrinking minority which amasses incredible wealth while the vast majority are living in or fast approaching a status close to poverty. But that reality is more often completely denied by global leadership, especially in the western world. Since this is where the problem originates and is sustained, it becomes more important that the west play a greater role in the movement to radically change global policies, starting by transforming national leadership. That has begun in some parts of the world like Latin America but here in the USA, it might as well still be the 20th century for all the “change” in the power of tiny minorities to run a supposed democracy by buying and occasionally selling its leadership the way all commodities are traded in the profit and loss marketplace. That is the serious situation in which humanity finds itself, and Americans, despite a taught notion of positive exceptionalism, play the most negatively exceptional role in the creation of waste where there was plenty, and war where there was peace .

    Current policies to maintain empire at all costs are misread by many who accept affirmative action for capitalism as the substance of social change. When people of diverse cultural, ethnic, racial or sexual sectors preside over as well as participate in the mass murders of foreigners in wars to perpetuate minority domination, many imagine that the dead smile happily at having been slaughtered by such a wonderful collection of minority groups exercising democratic power. More important, redistributing tokens in a system threatening disaster for humanity hardly changes anything but for a few who will – very briefly – be most comfortable while their societies are flooded, destroyed by wars or disintegrated in some other form by an angry nature taking its measure of a species that draws closer to outliving its sustainability.

    We need to follow at least some of the advice offered by groups like the Royal Society of London and Another World Is Possible. Despite their differences in funding and outlook, one being establishment and the other seeking alternatives to that establishment, in confronting our problems they come to many of the same conclusions. Both clearly call for a reorganizing of social priorities and an end to the wasteful commodity culture of the west as the only way to end the poverty suffered by billions and begin making a better life possible for all humanity. Both highlight the dangers posed by climate change and clearly identify political economics at the root of our treatment of the planet and its people. They use slightly different language and propose slightly different programs, but they are united in saying that another world is necessary if humanity is to survive and progress. That will call for a totally different economic and political foundation even if these groups do not state that fact in the same words.

    The warfare culture that treats human welfare as a secondary consideration should not only be obvious from the perspective of those killing and being killed by the massive military organizations supporting an equally massive market force of comfort for some at the expense of deprivation for most. People far removed from the military battlefields and who sincerely profess reverence for deities , preach humanitarian unity and practice sincere if primitive forms of democratic politics still tolerate tens of thousands of humans living in the streets, sleeping under bridges and in doorways , while tens of millions of pets live in comfort in the homes of the same good people. Social and humanitarian priorities are skewed under the domain of profit and loss capital which forces all good people into situations that provoke bad things.

    The domestic priorities of a market system which finds animals more valuable than people is the same one making foreign wars that find some humans even less valuable than those same animals. This has little to do with any individual acting in bad faith and much more to do with a system of political economics which cannot help but benefit some by treating others as a lower life form than our pets. We would do well to stop seeking individual villains, though there certainly are many, and pay much closer attention to the system in which wonderful people – and they are far more in number – cannot help but perpetuate growing disaster simply by following the teachings of business as usual and accepting that profits on one side that create loss on the other are some form of decency and humanity when the evidence is, and becoming more so with frightening speed, quite the contrary.

    “Our society is run by insane people for insane objectives. I think we’re being run by maniacs for maniacal ends and I think I’m liable to be put away as insane for expressing that. That’s what’s insane about it.” John Lennon

    email: fpscott@gmail.com

    Frank Scott writes political commentary and satire which is available online at Legalienate

    

http://legalienate.blogspot.com


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