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    [title] => Communities are not businesses: managerial culture extinguishes charisma
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The spread of business consulting techniques in convents and monasteries is affecting religious life. But prophetic inspiration comes from extremes, not from the “middle ground” between possibilities.
by Luigino Bruni
published in Avvenire on 02/08/2025
The theories, methods, and techniques of business consulting and management are making their way into congregations, convents, movements, and communities. The most visible phenomenon is the organization of assemblies and chapters that no longer take place without one or more external experts who lead—or “facilitate”—as if in a decade we had forgotten centuries of charismatic wisdom and become relationally illiterate. Post-it notes now mark the new environment, leaders are encouraged to participate in leadership courses, and communities are called to discover their “mission” and “purpose” based on their “vision” that emerges during “world cafés,” sacred words of the new karma of religious life. A nun with a ‘missionary’ charism told me with amazement after one of these courses: “Do you know that I discovered that we too have a ‘mission’?” The theme of leadership is perhaps the most worrying phenomenon, which is why we will look at it closely in the next article. These tools are very popular: they are agile, light, feminine, and enchanting. These techniques and practices originated in the world of large companies, which borrowed them from organizational psychology. And so, even though they present themselves as neutral techniques, they bear the physical and ethical traits of large global companies. In reality, no technique is free from ideology and values, but the great ideology of technique is that it presents itself as ideology-free.

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What is behind this growing “corporatization” of religious life? Among the many reasons, one is decisive. Charismatic communities were born with a very specific idea of government and relationships, which has recently entered into crisis in its encounter-clash with modern culture. Those ancient institutions were in fact the expression of an unequal, hierarchical, and patriarchal society. The three religious vows were adequate instruments to ensure their functioning: celibate people without families, without rights to their own wealth and inheritance, and bound to their superiors by a sacred bond of obedience. In the space of a generation, this model has shattered, and communities have remained relationally mute, especially with the young children of this new world. Thus, in this profound silent identity crisis, powerful corporate tools are perceived as salvation. Consulting fills a void, but then quickly creates infantilization and a lack of autonomy in communities, which adds to the dependence (addiction) and growing insecurity of those in charge, who then seek more and more advice on everything; and so the technicians end up becoming not only ghostwriters of speeches and documents, but also invisible directors and superiors. It is clear, then, that it is demand (on the part of communities) that generates supply. It goes without saying that honest consultants in religious life (I know some) exist and are needed, especially when they seek to adapt tools and techniques, attempting to hybridize charisms with the corporate and psychological worlds. But the heart of the problem lies with the communities themselves, which must take back control of their own destiny.
Something different, very different, is needed, and quickly. Charismatic communities are not businesses. They are certainly organizations, but their identity is too different from that of businesses to be treated with the same tools. They are 98% similar, like our DNA and that of chimpanzees, but if we do not see and understand that 2% difference, we understand nothing about a convent or a monastery. A nun is not an employee of her institution, she is not a collaborator, she is not a human resource, nor is she a follower of a leader. She does not have a purpose, she does not have a vision: she has a charisma (without possessing it), which is something profoundly different from anything taught in business or work psychology schools. Almost all technicians and experts do not have, nor can they have, sufficient biblical or theological knowledge, let alone any real experience of the mysterious world of charisma and the Spirit, the most mysterious and wonderful thing on earth. Let us not forget that the entry of external technicians into companies arose from the need to mediate direct working relationships, so that managers would not “touch” the emotions of their increasingly complicated and fragile employees. The external expert, in fact, “touches” people in place of “leaders.” Techniques are therefore instruments of relational “immunity.” But let us ask ourselves: what remains of charismatic communities if the culture of immunity prevails, if it is true that ‘immunity’ is the negation of “community”?
Let us consider, for just one example, a chapter of a congregation. The methods of experts in participatory techniques create the well-known median syndrome: in the transition from the ideas of the individual to the working group document and then from the groups to the final synthesis, the techniques tend to select the median theses and values, and therefore to discard the extremes. This methodology works for (the easy choices of) businesses, for political decisions and for institutions, including those of the Vatican or dioceses (where it is very popular today), where it is necessary to reduce conflicts between positions and quickly arrive at solutions that satisfy many or the majority. In charisms, however, the median rule does not work. Charisms are the heirs of the biblical prophets, and prophetic solutions and ideas (almost) always come from the extremes, from the outcasts, not from the median. If the median method is applied in the chapters, one ends up writing documents where the most innovative ideas are not to be found—it is the phenomenon that my friend Tommaso Bertolasi calls the “rice cake”: everyone can eat it because it tastes of nothing. No idea of Isaiah, John the Baptist, or Jesus would be selected today by a facilitator because they deviate too much from the median. The same median result occurs when final documents are written by adding up the summaries of the group work. The median syndrome tends to avoid or reduce conflict, but in charisms there is no real solution without addressing, bringing out, and nurturing conflict (just think of the Bible, Paul, and the Gospels). In short, if charismatic communities dug deeper into the heart of their charism, they would find insights and wisdom which, when put into practice, would be the only right way to lead the community, chapters, and assemblies. Change is therefore necessary. A spiritual community that does not want to die or turn into an NGO should make little and subsidiary use of consultants, choose them wisely, and work harder on the organizational culture of its own charism. Outsourcing community relations is not like contracting out the convent's canteen or cleaning services—in relationships, the whole charism is at stake. The first and decisive step is up to the community, with the people and talents it has, here and now, as it knows and as it can. “Give them something to eat yourselves” (Lk 9:13). This work must be jealously guarded within a collective intimacy, otherwise, before long, and without realizing it, all that will remain of the charism will be a few pictures of the founder and a thought for Christmas greetings.
(to be continued)
 
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    [text] => 
The spread of business consulting techniques in convents and monasteries is affecting religious life. But prophetic inspiration comes from extremes, not from the “middle ground” between possibilities.
by Luigino Bruni
published in Avvenire on 02/08/2025
The theories, methods, and techniques of business consulting and management are making their way into congregations, convents, movements, and communities. The most visible phenomenon is the organization of assemblies and chapters that no longer take place without one or more external experts who lead—or “facilitate”—as if in a decade we had forgotten centuries of charismatic wisdom and become relationally illiterate. Post-it notes now mark the new environment, leaders are encouraged to participate in leadership courses, and communities are called to discover their “mission” and “purpose” based on their “vision” that emerges during “world cafés,” sacred words of the new karma of religious life. A nun with a ‘missionary’ charism told me with amazement after one of these courses: “Do you know that I discovered that we too have a ‘mission’?” The theme of leadership is perhaps the most worrying phenomenon, which is why we will look at it closely in the next article. These tools are very popular: they are agile, light, feminine, and enchanting. These techniques and practices originated in the world of large companies, which borrowed them from organizational psychology. And so, even though they present themselves as neutral techniques, they bear the physical and ethical traits of large global companies. In reality, no technique is free from ideology and values, but the great ideology of technique is that it presents itself as ideology-free.

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    [title] => Economy of Francesco will not stop: the pact with young people is now a testament
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    [introtext] => 
“They truly believe in good, they are pure,” while the powerful are too sure of themselves and “unconvertible.” Since then, thousands of people around the world have taken concrete action in the name of inclusion.
by Luigino Bruni
published in Avvenire on 24/04/2025
Pope Francis will leave many spiritual and ethical legacies. One directly concerns the economy and therefore the Social Doctrine of the Church, which Francis has enriched and changed. I had my first meeting with him in the Vatican, at the Pontifical Academy for Social Sciences, on the occasion of the Summit “Global Common Good. For an increasingly inclusive economy,” on July 11 and 12, 2014. It was a meeting he wanted, personally convening some of the world's leading economic authorities, central bankers, Nobel Prize winner Yunus, important financiers, great economists... I was among the inspirers of that meeting, along with Stefano Zamagni, Leonardo Becchetti, and other colleagues. I spoke with him during lunch. Francis listened to everyone deeply. He spoke for two hours, listening. When he spoke, he said few words and used one of his powerful images, the alembic, to express the complicated concept of the anthropological reductionism of official economics: in today's economy, wine (real man) goes in and grappa (homo economicus) comes out.

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That first meeting already told everyone how important economics and finance were to Francis and his vision of the Church. I was struck by something I mentioned in an interview, which has stayed with me as a constant theme throughout all these years spent with Francis: his choice of perspective from which to view capitalism. He wanted for himself the place of Lazarus in the parable of Luke's Gospel, under the table of the rich man, together with the dogs. And from there, faithful in his place as a lookout, in recent years he has seen a different landscape, very different from that seen by those—and they are the vast majority of observers—who sit next to the rich man. He looked at the rich man's table from below, and he saw different things, he showed us different and surprising things. And he invited us to change the world, first learning to look at it from the right perspective.
After that first meeting in 2014, I met him again four years later, on June 2, 2018. And there we talked about something that would soon become The Economy of Francesco. In those four years, some things had changed in the world, in Francis, and in me. There was the Synod on Young People. And here was the big, decisive change from that first 'summit of the great' in 2014: the idea, or rather the inspiration, was to convene a 'summit of the little ones', of young economists, of young men and women committed to reviving the economy. The idea was to call to Assisi, in the name and city of Francis, young people who want to change the world by changing the economy, young people who feel a vocation, an inner calling to do so. And so was born that movement of economists, entrepreneurs, and change makers who wanted to give themselves the name of Francis: The Economy of Francis—even though Pope Francis immediately showed some embarrassment at a name that involved him too much and always reminded us of the other Francis: an embarrassment that now, in heaven, he will no longer have.
Young people were the big news, and the big secret. So much so that no one talks about that 2014 summit of the great and the good anymore; there is only a trace of it in the news, while Economy of Francesco has been talked about for six years, and will be talked about more and more. Young people are a process, the process par excellence. When a young person sets out on a path, no one knows what will happen today or tomorrow. “Let's do something for the economy, but in Assisi, not in Rome. But let's do it with young people.” Because, he added in that private audience, “great economists are unconvertible,” they are too sure and too powerful to change. “Young people are not,” he concluded, “they truly believe in good, they are pure. I will come to Assisi, but I don't want to see anyone over 35.”
It was a strong mandate, which became his letter of convocation on May 1, 2019. We helped him, with Bishop Sorrentino, Francesca Di Maolo of the Serafico, Maria Gaglione, and thousands of young people from all over the world. Then came COVID, and from an event in Assisi, a global online process was born; the cancellation of the conference scheduled for March 22, 2020, gave rise to the Economy of Francesco Movement. A hundredfold, a hundred times over, a gift for many young people around the world, Catholics, people of other faiths, and non-believers, who have become better thanks to that gift, and who will become even better, and with them the economy and businesses.
More than three years after his letter, Francis arrived in person in Assisi. He was in a wheelchair, but he came because he wanted to come. When he saw me, I was moved like everyone else, but he said nothing. He looked at me, as he had done before, as if to say, 'I kept my promise, I am here for the young people.' And when, at the end of two hours that will remain among the images of paradise in my life, which I will carry imprinted in my eyes when I embrace the angel of death, Francis left, limping and with his back turned, the stage in Assisi, for those of us who were there, the message could not have been clearer: 'I have done my part, I have started the process: now it is up to you to continue it'. The same message we heard again on April 21 when, once again moved in a different way, we learned of his death.
Now is a time of mourning for EoF. But it is also a time of another joy, a joy that is sad, subdued, profound, and delicate. It is a joy that comes from gratitude for having met a man who was both great and small, a true companion of the poor man of Assisi, and from the certainty that an even more exciting adventure awaits us: that of trying not to disperse his legacy and ensuring that the seed he sowed and nurtured in the hearts of so many young people becomes a tree, a forest. And thus contribute to realizing that Economy of the Gospel that Francis wanted with all his heart. That pact he signed in Assisi with the young people has now become his testament.
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    [text] => 
“They truly believe in good, they are pure,” while the powerful are too sure of themselves and “unconvertible.” Since then, thousands of people around the world have taken concrete action in the name of inclusion.
by Luigino Bruni
published in Avvenire on 24/04/2025
Pope Francis will leave many spiritual and ethical legacies. One directly concerns the economy and therefore the Social Doctrine of the Church, which Francis has enriched and changed. I had my first meeting with him in the Vatican, at the Pontifical Academy for Social Sciences, on the occasion of the Summit “Global Common Good. For an increasingly inclusive economy,” on July 11 and 12, 2014. It was a meeting he wanted, personally convening some of the world's leading economic authorities, central bankers, Nobel Prize winner Yunus, important financiers, great economists... I was among the inspirers of that meeting, along with Stefano Zamagni, Leonardo Becchetti, and other colleagues. I spoke with him during lunch. Francis listened to everyone deeply. He spoke for two hours, listening. When he spoke, he said few words and used one of his powerful images, the alembic, to express the complicated concept of the anthropological reductionism of official economics: in today's economy, wine (real man) goes in and grappa (homo economicus) comes out.

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Opinions - Black Friday and homeopathic gifts
by Luigino Bruni
published in Avvenire on 29/11/2024
Among the many festivals of capitalist religion, black friday is the one that presents a perfect ‘cultic purity’ that allows us to understand dimensions of this new religion that we see less clearly in other now transformed and assimilated festivals, such as the new Christmas or the old Halloween. 

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First of all, we must bear in mind that the consumer mentality is part of every religious experience. Worship, liturgy, have always also been experiences of satisfying the needs of the body, not just the soul. Just think of a Catholic mass where all the senses are stimulated: hearing (songs), sight (art), smell (incense), taste (bread and wine), touch (statues of saints). In religions, the spiritual dimension is only one among many, and not even the most important one. Our grandparents who filled churches (grandmothers especially) and populated religious festivals were not interested in mysticism or asceticism. They did not seek contemplation of celestial realities. Sunday mass and other precept festivals were above all the celebration of social bonding, of life, an explosion of bodies, of embraces, of dances, of large collective meals, of excess, of waste, of ‘dépense’ (said Bataille), of transgression, of the need for a different day. Saints and God were the excuse for feasting and processions, but the main protagonists of the feast were others. 
If we look at it closely, black friday in fact presents all the anthropological and social characteristics of ancient religious cults. The first concerns the essential importance of festivals themselves. Christianity did not become christianitas by the Edict of Milan in 313. Nor did it become christianitas for theology, nor for books and dogmas. The decisive operation was the occupation first of the old Greco-Roman temples and then, above all, the replacement of the old Roman, Celtic, Etruscan, Picenian, Sabine folk festivals... Culture is born from worship, Pavel Florensky reminded us in 1922. And culture means processions with canopies to carry and fires to shoot, objects to touch with the hands, statues to bathe with tears, and their cyclical annual repetition.
Black friday also originated as a festival of processions (in front of shops), the need to touch the object, tears for getting the much desired object, a very crowded folk festival. In recent years, however, important innovations are taking place, which are rapidly changing its nature. First, however, let us dwell on an element that should not be underestimated. 
The Catholic world, especially with the Counter-Reformation, has greatly accentuated the dimension of consumption in worship and liturgy - think of the Mass, where the priest ‘produces’ the good (Eucharist) that the people ‘consume’. The so-called ‘culture of shame’, always active and dominant in Latin countries, created an economic environment where people competed mainly through ‘flashy’ consumer goods (clothes, houses, cars...), and not through work as was the case in Protestant countries. All this has created a particular predisposition of the Catholic world for the new religion of capitalism since, in recent decades, this has shifted its focus from labour to consumption. 
Hence yet another paradox: the capitalist religion was born in Calvinist countries but is conquering mainly Catholic ones - and increasingly the various communist Souths of the world. We like black friday much more than the Dutch or the Swiss. One understands then where the first decisive problem lies. The church and the Catholic world are culturally the least equipped to recognise the insidiousness of these festivities of the new consumer-based religion that is eliminating the last vestiges of Christianity, of Catholicism in particular - I wonder how many practising Catholics have made ‘conscientious objection’ to this Friday's ritual? How many social or cooperative economy shops have resisted the seduction of the new cult? The consumerist cult is emptying the soul of Christians much more radically than all the communisms and socialisms in history have done.
Black friday then has its own peculiarities, both old and new. The first is an unprecedented form of polytheism. To understand it, one must be aware that the god-god worshipped is the consumer, not the object being purchased. So the ‘gods’, the sovereign consumers and idols, number in the millions, now billions. This is revealed to us by a founding element of every religion: sacrifice. Black friday discounts are almost always real, not fake. To tell us that the one who sacrifices on this day is not the consumer for the business but the business that makes the offer (note the language) for the benefit of its consumer-god. A controlled, small, homeopathic sacrifice, which, like any homeopathy, aims to immunise against the disease: a small sacrifice, resembling a gift, a donuncle, so that capitalism can immunise itself against the true gift, which is the virus of which it is so terribly afraid.
The second novelty concerns the end of the communitarian dimension of this new religion. Until now, we have only known communitarian religions. But by now we no longer buy the object in crowded shops-temples, in procession, as we did in the beginning; by now it comes to us, docile and fast, at home with a simple click (and a credit card), without meeting any human along the way. With artificial intelligence, this individualism will become total. 
Finally, the third novelty. This year, during the novena in preparation for the feast, it was increasingly common to read: ‘Give yourself a black friday present’. Christian holidays used to be centred on gifts to be given to someone and to be received by someone else; today there is the celebration of self-love, which is the very end of the Christian humanism of gift-giving. The self-gift is the apotheosis of the archaic idea of the gift (from rex, regis), that is, offerings to be made to the king, with a truly unprecedented element: the only sovereign is the individual who makes offerings to himself, the donor coincides with the donee.
In this erasure of real gifts lies the Achilles' heel of the religion of consumption: desire. No desire can really be satisfied by goods, much less by self-gifts, because the essence of desire is to desire someone who desires us, to desire a desire, which in the Christian faith reaches its apotheosis in a God who desires us. We like goods that become gifts because they are a sacrament of a person who loves us and desires us; and every time we look at that object, we see in it the eyes, the smell and the taste of the one who loved us: in the self-gift we only smell and taste ourselves, infinite sadness. 
Thank God, goods have many virtues, but they do not know how to desire. It will be a famine of desires that will prepare, sooner or later, the end of this new global cult. The hope is that in the meantime, somewhere, true communities, non-homeopathic gifts, great desires, God, will have survived.
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    [text] => 
Opinions - Black Friday and homeopathic gifts
by Luigino Bruni
published in Avvenire on 29/11/2024
Among the many festivals of capitalist religion, black friday is the one that presents a perfect ‘cultic purity’ that allows us to understand dimensions of this new religion that we see less clearly in other now transformed and assimilated festivals, such as the new Christmas or the old Halloween. 

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    [title] => There is a 25th hour for the Earth, let us take responsibility for it
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This year, the Economy of Francesco (EoF) has chosen ‘The 25th hour’ as title for its global event.
by Luigino Bruni
published in Avvenire on 06/10/2023
The event that is taking place today, on 6th October, is EoF's fourth global event since Pope Francis wrote his letter of convocation for young economists, businessmen and women, change makers on 1st May 2019, which soon turned out to be a blessed touch of the hand of Providence that awakened consciences and authentic civic vocations of young people who felt called by the name and responded with their typical generative generosity.

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The idea of an extra hour, that hour that begins when the 24 hours of the day are over, has inspired stories and films, starting with the 1949 novel by Romanian writer Constantin Virgil Gheorghiu. Our generation and the previous one have invented globalisation, the Internet, achieved the longevity revolution, created robots and artificial intelligence, SUVs and electric cars; but while doing all this they have consumed and exhausted the 24 hours that were at our disposal since the Earth's SOS was launched over half a century ago (think of the Club of Rome's report on the limits of growth, in 1972).
The idea of an extra hour, that hour that begins when the 24 hours of the day are over, has inspired stories and films, starting with the 1949 novel by Romanian writer Constantin Virgil Gheorghiu. Our generation and the previous one have invented globalisation, the Internet, achieved the longevity revolution, created robots and artificial intelligence, SUVs and electric cars; but while doing all this they have consumed and exhausted the 24 hours that were at our disposal since the Earth's SOS was launched over half a century ago (think of the Club of Rome's report on the limits of growth, in 1972).
The one who had understood it, however, certainly as regards the poor, the discarded, the children, the Church, was Don Lorenzo Milani, whose birth centenary is celebrated this year. In one of his most prophetic pages he wrote a ‘letter from beyond the grave’ to the future ‘Chinese missionaries’ who would arrive in Europe in the year two thousand (fifty years after his letter), to re-evangelise Europe where in the meantime the Christian faith would have disappeared, leaving only ruins of bell towers and abandoned churches behind.
Concluding his letter he wrote, “We did not hate the poor, we have only slept. But when we woke up it was too late: the poor had left without us” (Pastoral Experiences, 1958). And if the Church loses the poor it loses itself, its very spirit, it goes astray, because the Church only lives where it can repeat it together with Jesus, “Blessed are the poor”, with no shame. We all have slept, too; and while we were asleep the hours passed, first slowly then gradually faster. Time passed over our indifference, which over the years has become less and less innocent and more and more guilty. But, thank God, we have one more hour. We are still alive. Perhaps God has heard his prophets who, like Abraham, are imploring him to give our ‘Sodom and Gomorrah’ another chance.
It is the prayer of St Francis, of Pope Francis – the two Francises of the EoF –, of Clare, of the many young people and teenagers who for years have been crying out to save the earth and the discarded, of the many prophets of our time, often anonymous and unknown, who continue to fight, pray and hope for a future – for one more hour, an hour donated, of that extra time that God is giving to the earth and the poor. A plea that was answered this time. The EoF is part of this extra hour given as a free gift, and is together with the many who are keeping hope alive. Because in the Bible, when the earth is given new hope, the sign is Emmanuel, a child, a young person. Pope Francis said this in his message to the EoF in October 2021: “You are perhaps the last generation that can save us: I am not exaggerating”. Today in Assisi we are celebrating the responsibility and joy over the gift of this extra hour. It is the hour of gratuitousness, the hour that might not have been there and yet is there.

Photo credits: © Luca Sarà

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This year, the Economy of Francesco (EoF) has chosen ‘The 25th hour’ as title for its global event.
by Luigino Bruni
published in Avvenire on 06/10/2023
The event that is taking place today, on 6th October, is EoF's fourth global event since Pope Francis wrote his letter of convocation for young economists, businessmen and women, change makers on 1st May 2019, which soon turned out to be a blessed touch of the hand of Providence that awakened consciences and authentic civic vocations of young people who felt called by the name and responded with their typical generative generosity.

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    [title] => Against the myth of leadership (and for a eulogy of following)
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Opinions - The new theories are portrayed as post-hierarchical, but they are not, because they divide the world into leaders and followers. The true agent of change is the one who does not feel like a leader
By Luigino Bruni
published in Avvenire on 11/11/2022
Leadership is one of the sacred words in the religion of the new capitalism of the 21st century. The thinking, and above all, the practice of the phenomena now called 'leadership' are actually very ancient. It is not difficult to find in the great thinkers of the past, from the Greeks to Max Weber, ideas and even actual theories on the creation and management of leaders and on their decline. Economic science hasn’t dealt with it much, because it has always been more interested in markets and individual rational actions than in organisations and complex collective phenomena, although some great economists (Vilfredo Pareto, for example) have written some very neat pages on the ideologies that produce leaders and then eliminate them. Sociology and management have been more engaged in this topic, because, in essence, leadership theories are variants and (less sophisticated) developments of theories of authority and the exercise of power in human groups, including enterprises: the classic topics in the social sciences.

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With the new millennium, however, something very important has changed around leadership. Courses on how to become a leader, how to recognise the 'traits' of a leader, how a leader can influence a team to generate change, and much more, have grown at a high and continuous rate, until invading the departments of all economic and social sciences, engineering, philosophy and even theology. An even more recent, but no less worrying phenomenon is the expansion of leadership training courses in civil society organisations and communities, even in convents and spiritual movements, in church bodies, where superiors and parish priests are beginning to self-define themselves using the new words of leadership. The advertisements for leadership courses at business schools state that the course is aimed at “experienced managers and executives and anyone who aspires to leadership positions or is required to be a leader”. And if you leaf through the many dedicated manuals, the definitions all look similar: leadership is the ability to influence that a particular person (the leader) has over employees (followers). The followers are driven by the charisma of the leader - charisma is a used and abused word - to work in a group where they are directed and guided by the leader. So, in a nutshell: leadership is understood as the ability of a leader to influence one or more people. Thus, words such as managers, executives, heads of office, coordinators have become old and outdated, linked to a capitalism that is too trivial. Leaders, unlike the old managers, have charisma, charm, attractiveness, and the ability to persuade and seduce.
A first question: where did the need to turn managers into leaders originate? Where did this irresistible urge to give heads of office or coordinators a charismatic flair spring from? Certainly, capitalism has changed, it has come out (or is coming out) of the factories and assembly lines, and today obtaining the consent and obedience (another old word) of workers has become more difficult. Moreover, the culture of post-modernity creates post-patriarchal young people, who are less used to and less prepared for the virtues of obedience from superiors, but more sensitive to the values of freedom, equality, consent, and contract. The old companies of the twentieth century were born also and above all because hierarchy cost less than individual contracts: negotiating every action with every worker requires an enormous amount of time and resources; hence the idea that it makes the organisation faster and more efficient if the hiring of a person is done within a broad labour contract, where the individual tasks are entrusted largely to the hierarchy. But for hierarchy to work, you need employees who value it, see it as good and share in it. This is how, with the arrival of the generation of workers of the new millennium, the figure of the leader is born: this one does not need hierarchy (so it is said) in order to make the organisation work, because the consensus and adhesion of the collaborators arise from the leader’s charisma, their ability to convince, their persuasion and authority. Leadership appears to be more post-modern, egalitarian, non-hierarchical and even fraternal than the old organisational theories of the 20th century, and also certainly more ethical and respectful of everyone's dignity. But is this really the case?
The author of this article is convinced of the opposite, namely that theories of leadership are much more hierarchical than those of the Fordist-Taylorist factory - and more chauvinistic, too. The real difference is of a narrative type: they are talked about as post-hierarchical theories and practices without being so. Why? The many different leadership theories have one decisive fact in common: they divide the world into leaders and followers. Some people, for the most diverse reasons (personality, vocation, talents, role, etc.) are leaders; others, and they are many more, followers, i.e. members or workers who freely accept to be influenced, seduced, convinced by their leader, and who are also happy with this influence that they freely undergo. Of course, a follower today may become a leader tomorrow, or even though he is a follower of a leader in office A, he may be a leader in office B where he will have other followers whom he will in turn have to seduce and capture with his charisma. And so on, ad infinitum. But let us ask ourselves at this point: would we like to live in such a world? To work in offices, departments, companies where our manager is our leader? We would probably simply dread it. Because it is a much more illiberal society than the old 20th century one. This is not the first time that the deep limitations of leadership have been highlighted. Indeed, new adjectives have sprung up in recent years: relational, community, participative leadership, and even leadership of communion. But, one should realise, the problem does not concern the adjective: it is directly connected to the noun: leadership. But that's not all. Economic theory teaches us that some of the most important social phenomena are explained by mechanisms of adverse selection: without meaning to, institutions end up in certain contexts selecting the worst people. Put differently: who registers for a leadership course? Economic theory tells us that it is very likely that “those who aspire to become leaders” are the people least suited to “lead and guide” teams, because loving the “profession” of leadership and being a good leader are not at all the same thing. Think of political leadership: in all countries, the best politicians have emerged and still do so during major crises, when there are no ‘schools for politicians’. In times, however, when being a politician becomes a profession, which gets associated with power and money, political schools tend to generate poor politicians.
Theories of leadership are very much influenced by the model of the charismatic leader. In Western tradition, the charismatic leader is par excellence the prophet, i.e. someone whom people follow freely because of his inherent authority. Unfortunately, leadership theorists do not know that prophets (the biblical ones for sure) have never considered themselves leaders. The major prophets of the Bible (from Moses to Jeremiah) did not feel themselves to be leaders, nor did they want to be leaders. The mere thought of having to lead someone terrified them. They were chosen from among the discarded, the people considered as the last ones; some of them are also stutterers and disabled but capable of listening and above all of following a voice. It all serves to tell us that those who in life have succeeded in a leading role in some process of change have been able to do so because first they had learned to follow a voice, first they had learned how to follow. Prophets are men and women of failure, whereas leadership is presented as the way to achieve the other magic word of our capitalism: success, being the winners. People of success, followed and flattered, were the false prophets who often came out of the “prophetic schools” that churned out multitudes of prophets by trade and for-profit charlatans.
The first law that the great biblical wisdom left us reads: “beware of those who present themselves as a candidate to become a prophet, because they are almost always false prophets”, or, we might say today, simply narcissists. Furthermore, history and real life tell us that one becomes a 'leader' simply by doing one's job and nothing else really, and then one day maybe someone imitates us and thanks us, and we don't even notice. But the day someone feels like a leader and starts behaving like one, people and groups start getting unwell, and many individual and collective neuroses are produced. And when communities wanted to produce their own leaders at home, they selected too many people who were incapable of that task, even when they had the best of intentions. Simply because leaders are not trained, and if you try to train them you create something strange and not infrequently dangerous. So imagining leadership courses for young people is extremely dangerous. But they keep multiplying, because leadership schools attract the many who desire to be leaders and delude themselves that they can buy the fulfilment of this desire on the market. “Leadership” courses for those who are already in a coordinating and leading role would be a different matter, but they would have to be very different from those in circulation today. These courses should help to reduce the damage that ‘leaders’ produce in their groups, to train in the deponent virtues, meekness and humility, to learn to follow their colleagues.
Leaders have a necessary and vital need for followers: but who decides to be Robin in a world where only Batman's moral qualities are exalted? So where is that freedom so fervently proclaimed by these theories? The ideal workplace is that of a community of people where everyone simply plays his or her part in a cooperative game, a team where everyone follows everyone else in reciprocity, in the dignity of equal tasks. This is an adult world, where work is directed and there is dialogue with the people. If at a certain point someone has to perform coordinating, governing and accountability functions, they will simply be doing their job as I do mine: they will not have to lead anyone, they will not have to influence anyone, they will only have to play their necessary part in the one collective game. However, if this person acts as a leader, we call that manipulation. Finally, it is really surprising that the Christian world is attracted to theories of leadership today, considering that it was born of Someone who founded everything on following, and who one day said: “None of you should be called the leader. The Messiah is your only leader.” (Mt 23:10 - in: CEV)
We certainly need agents and actors of change, always, especially in a time of great change such as ours. We especially need people who take responsibility for their choices. We have a vital need of this especially when our businesses and communities are stagnant and static. These change makers are unlikely to come from schools of leadership: they can only emerge from meticulous communities and businesses that will take to the streets, that will take to the dusty streets of the cities and even more so of the peripheries. That’s where the new leaders await us, who will be agents of change precisely because they will not feel like the new leaders. And they will be leaders all together, all different and all equal, in the reciprocity of following.
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Opinions - The new theories are portrayed as post-hierarchical, but they are not, because they divide the world into leaders and followers. The true agent of change is the one who does not feel like a leader
By Luigino Bruni
published in Avvenire on 11/11/2022
Leadership is one of the sacred words in the religion of the new capitalism of the 21st century. The thinking, and above all, the practice of the phenomena now called 'leadership' are actually very ancient. It is not difficult to find in the great thinkers of the past, from the Greeks to Max Weber, ideas and even actual theories on the creation and management of leaders and on their decline. Economic science hasn’t dealt with it much, because it has always been more interested in markets and individual rational actions than in organisations and complex collective phenomena, although some great economists (Vilfredo Pareto, for example) have written some very neat pages on the ideologies that produce leaders and then eliminate them. Sociology and management have been more engaged in this topic, because, in essence, leadership theories are variants and (less sophisticated) developments of theories of authority and the exercise of power in human groups, including enterprises: the classic topics in the social sciences.

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    [title] => The cry from the Earth and the poor asks for dreams and new prophecies
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Editorials - The humanism of the "three F's" of young people and the challenge for the coming year of combining integral ecology and economics
By Luigino Bruni
Published in Avvenire 31/12/2019
50 years after '68 and the various world ideologies, young people are once again the first element of change and true social and political innovation
2019 will be remembered for two epochal innovations, intimately connected to each other: the new role as protagonists for young people and adolescents, and a global awareness of the drama and irreversibility of the environmental crisis. Fifty years after 1968, young people are once more the main element of change and true social and political innovation. It took several decades for them to find their place in the "new world". After the end of the ideologies they went through a civil and cultural eclipse, remaining speechless and crushed as if in a long "Holy Saturday", between a world that had ended and one that was taking too late to arrive. Their grit was dampened and darkened by the mourning of their parents and grandparents, and so they poured themselves into smaller things - video games or smartphones – due to the death of the older generation. Because if it is true that we have all come out disoriented and disappointed since the twentieth century, young people have suffered and suffer more and more deeply because of the end of collective narratives, utopias, big dreams. As adults you can last a long time without dreaming together, as young people you resist much less, because utopia is the first fuel of youth.

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The end of utopia, however - that non-place – ended up (re)generating a new place, the place par excellence, the place for everyone: Earth. Hence, after that long-lasting period of bewilderment they have now found Earth, which has become the new eu-topia – a good place, the good place - to go back to writing a new great collective story. At the bedside of sick mother Earth, they have found a new bond, a new fraternity and a new religion, and, for many, a new sense of the sacred. The first sacred was born, in the dawn of civilizations, from the experience of mystery and tremendum, linked to the discovery of the existence of something impassable and inviolable. For many of these young people, these girls and boys, Earth's illness has in fact become the new tremendum, the new mystery and the new insurmountable limit; then a new hierophany (manifestation of the sacred), the epiphany of an original and founding experience, a new myth of origin that links them to Earth and to each other. There is a lot of the religious and sacred in these environmental movements, even though they (and everyone) lack the categories to understand it. They felt the "ideological ground" fail under their feet, and instead of sinking with it, they found themselves a new ground to stand on, which they feel and live as the Promised Land for which it is worth continuing to walk in the desert and not give up. They discovered the Promised Land in everyone's land. Each new beginning is multi purposeful and ambiguous; this beautiful, still shapeless morning can generate a new season of authentic spirituality, the heir and continuation of the great religious narratives and of the Jewish-Christian biblical humanism. However, we could also find ourselves in a land populated by post-modern totems and taboos, managed by "for-profit" shamans and haruspices. We cannot say this for sure as of yet; what is certain is that the end of the ideologies has not completed the process of "disenchantment of the world". The world is still enchanted if we know how to look at it through the eyes of the young. The religious sense of the years to come will also depend on how traditional religions will be able to read and interpret this new spiritual spring, if fear or trust will prevail.
No wonder then the alliance that has been created between these young people and an eighty-three year old Pope Francis, felt by the majority as a friend and an ethical reference point. In fact, while in 1968 the Church was part of that old world that the young generation wanted to make collapse, today the Church of Francis is an essential part of the new era that is emerging. Laudato si’ anticipated these youth movements providing many with the cultural and spiritual framework of reference for all the new that is happening. On that Earth left desolate by the end of ideologies, many of us thought of filling that huge void by promising "three big E, I and B" to young people - English, IT, Business; they however replied that these objectives were in fact too small, and instead came up with the "three F’s" - FridaysForFuture. The young people of 2019 are also sending us other messages, although the signals they emit are still weak - but these weak signals are always the most important ones. What is happening in Chile, Lebanon, France, Italy, among other things, tells us that inequality is another form of CO2 and if it exceeds a certain "degree" is becomes intolerable. Although the economic dimension of this diverse youth movement often tends to be less emphasized than the ecological one, the great challenge of the 21st century will be to keep the two together. And this is where the meaning of the event The Economy of Francis (L'Economia di Francesco, to take place at the end of March 2020) can truly be captured, a process that started to offer young people an ideal homeland (Assisi) from where to begin their search for an integral relationship with the 'oikos. A new ecology is possible only concurrently with a new kind of economy - if the oikos is one, an integral ecology is neither conceivable nor feasible without an equally integral economy.
The sustainability of capitalism is multidimensional. The dimension of inequality and therefore of the various forms of poverty that continue to cry out for justice must therefore be immediately added to the more strictly ecological one. We cannot therefore focus only on the most urgent and visible aspect of unsustainability (that of the natural environment) and forget the others, on which it basically depends. For example, for social civil organizations born in past years and decades surrounding challenges of poverty and social inclusion, it is now becoming easier to survive and grow by accessing public funding to combat climate change, and so they risk suffering a mission shift (a change of objectives) guided by public and private incentives. The cry of the Earth cannot and must not cover the cry of the poor, but rather amplify it. The unsustainability of our world therefore comes in many shapes and sizes. Alongside the CO2 of inequality, there is also an increasing unsustainability of a certain kind of business culture and managerial practices of large economic and financial institutions. While on the one hand, a company often sincerely announces a policy that is more attentive to the natural environment and sometimes also to inclusion, its employees are simultaneously crushed by a managerial style that asks more and more of their time, energy and life. In part thanks to new technologies, every boundary between working hours and non-working time has by now been severely eroded with businesses seeking and often obtaining the monopoly of the very soul of their employees. The new generation cannot stand this for long. A new generation, which on the one hand asks the system for a new sustainability and a slowdown in the exploitation of the Earth to enable it to "breathe", and on the other is subjected to extreme unsustainable and accelerated rhythms that do not let them breathe when it enters the workplace.
It is not enough to renounce to or soften the constant strive for profit maximization to become sustainable. Even if a company decides to maximize other variables in addition to profit, until it frees up space and time for its workers, it will never be a truly life-sized environment for people, or a friend of its people and the Earth. The first "profit maximization" problem is the actual maximization element, which remains a problem even when other things are the ones to be maximized. Therefore, if companies do not loosen and improve their internal work relationships, if they do not free and restore time and life to employees, if they do not withdraw from the territories of the soul that they have occupied in recent years, it will prove virtually impossible for them to truly be able to respect and save the planet externally. Relational sustainability deeply linked to people's spiritual sustainability (the spirit is able to live only when it manages to save "not yet maximized" places of freedom and gratuity). This will be a major theme in the labor market and workplace in general in the coming years. A phrase by the prophet Joel that has often been quoted this last year by Pope Francis: «Your sons and daughters will prophesy, your old men will dream dreams» (Joel 2,28). A splendid phrase, which only a prophet could write. Today we could also read it this way: young people will make prophecies if the older people continue having and pursuing dreams. We have not just left our sons and daughters a plundered, overheated and polluted, planet; we have also left them a world depleted of big and collective dreams. The first gift we can give our young is to start dreaming again. This is the kind of wealth that they really need.
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Editorials - The humanism of the "three F's" of young people and the challenge for the coming year of combining integral ecology and economics
By Luigino Bruni
Published in Avvenire 31/12/2019
50 years after '68 and the various world ideologies, young people are once again the first element of change and true social and political innovation
2019 will be remembered for two epochal innovations, intimately connected to each other: the new role as protagonists for young people and adolescents, and a global awareness of the drama and irreversibility of the environmental crisis. Fifty years after 1968, young people are once more the main element of change and true social and political innovation. It took several decades for them to find their place in the "new world". After the end of the ideologies they went through a civil and cultural eclipse, remaining speechless and crushed as if in a long "Holy Saturday", between a world that had ended and one that was taking too late to arrive. Their grit was dampened and darkened by the mourning of their parents and grandparents, and so they poured themselves into smaller things - video games or smartphones – due to the death of the older generation. Because if it is true that we have all come out disoriented and disappointed since the twentieth century, young people have suffered and suffer more and more deeply because of the end of collective narratives, utopias, big dreams. As adults you can last a long time without dreaming together, as young people you resist much less, because utopia is the first fuel of youth.

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    [title] => The poor and the theorems of «guilt»
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Editorial – At the root of the attack against the solidarity networks
by Luigino Bruni
published in Avvenire on 30/04/2019
One the greatest moral novelties of Christian and European humanism is having freed the poor of the guilt of their poverty. Ancient times had left us with an idea as legacy, the very deep-seated and widespread idea, that poverty was nothing but a divine curse, well-deserved due to some fault committed by either the person in question or his or her ancestors. The poor hence found themselves condemned twice: by life and by religion (the book of Job constitutes in fact one of the ethical heights of ancient times precisely because it is a reaction against the idea of poverty as a source of guilt), and the rich felt secure, justified and doubly blessed.

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In Europe, however, it wasn’t the cities or States with their political institutions to liberate the poor from their curse. In fact, ever since the days of the Roman Empire and all through medieval and modern times, citizen statutes and laws were much more attentive in identifying the so called voluntary and hence guilty poor and beggars, in order to then chase them out of the city walls. We should not forget that the political history of European cities is also (and at times, above all) a history of the exclusion of the poor, the Jews, the migrants, the heretics and the vagrants, because they did not possess that “trustworthiness” required to become part of the club of the markets of the new cities. Thank God, however, European institutions were not only constituted by the political institutions in the bourgeois and merchant cities: the institutions born from religious faith were present as well. Christianity had brought along a great innovation regarding poverty. A religion founded by a man who was not rich and with a large number of impoverished apostles and disciples, who dared calling the poor “blessed”, in a religious and cultural context which discarded and cursed the poor.
And who in his life did everything to show the sick and poor that they were not guilty of their sickness and/or their poverty (think of the man blind from birth, the paralyzed man, the lepers…). The early Church continued this ethical revolution, and Saint Ambrose could hence write: «It is not true that the poor are cursed» (Naboth’s Vineyard). But he had to say it with force for he was well aware that he was going against the current mentality. Centuries later, this great religious and social innovation lead to Francis and the mendicant orders who lived an displayed an idea of poverty as a means of liberation and happiness which then continued to irrigate the second millennium. And hence the basis of the many social charisms of modern times, who see the poor not as cursed people, but as images of the poor and suffering Christ.
There is a process of erasing the stigma of curse at the root of the many hospitals, schools and orphanages that have formed the basis for European welfare. And while the politicians of yesterday and today argued and argue about the various categories of poor (voluntary and involuntary, deserving and underserving…), these social charisms told us and still tell us that a poor man is just a poor man, and that it is his objective condition of need that makes him a fellow human being and as such deserving of help. The Samaritan does not help the man who has fallen victim to brigands because he possesses any special merit, but because he was a victim and he was a human being, a man (“A man was going down…“). Blame and guilt have never been good keys to understanding or curing poverty, because each time the analysis of where the blame lies begins we always end up finding a source of blame condemning the weak.
The charisms, not the political institutions of the cities or later of modern States, were the ones to overcome the terrible distinction between the good poor and the accursed poor, and to have the “hospitals” where the guilty poor were locked up and submitted to veritable forced labour and social reintegration, very well-known in many European cities of the past, closed. Without that different view on poverty and the poor held by hundreds and thousands of priests, lay people, nuns and monks, Europe would have been very different and certainly much worse for the poor – and hence for everyone, because the condition of the poor and their social consideration still constitute the primary indicators of the morality of a civilization.
These last few years, this diverse European culture of poverty has plunged into a deep crisis. There are many reasons behind this, but a decisive factor has definitely been and is still caused by the culture of business, which is becoming the dominant culture in every aspect of Civic life. An economy based culture, of predominantly Anglo-Saxon nature, that in the name of meritocracy is reintroducing the archaic thesis everywhere of poverty as a curse and fault. Why? The logics of economy are at the root of ancient religions, which are born from the merchant concept of exchange between men and their divinities.
The first homo oeconomicus was the homo religiosus, who interpreted faith as a trade, as a giving and in turn receiving from the divine, as debit and credit to be managed through offerings and sacrifices. The Bible and later Christianity have fought with all their might to liberate mankind from this economy based idea of God. With the cultural weakening of Christian-Hebrew religion, the ancient idea of the economy god has resurfaced today on our secularized horizon, and with it the idea of blaming, of merits, of demerits, of new kinds of sacrifices and new idols. We have awoken in the “twilight of the gods” enchained by a religion of idols which brings back the archaic idea of the poor as being guilty. But its greatest stroke of genius lies in being able to present it as a moral innovation, as a higher form of justice, simply by giving it an evocative name: meritocracy.
We understand the recent attack against the solidarity networks and the world of the tertiary sector in Italy (it would be useful to read and reread the interview with Zamagni published here on Sunday the 28th of Aprile) without taking the ideological project of meritocracy and the business culture which fuels it too seriously. Meritocracy is becoming an ethical legitimization of the moral condemnation of the poor, which first interprets the lack of (certain types of) talent as a fault to be blamed for, and then condemns the poor as undeserving and finally discards them together with those who take care of them.
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Editorial – At the root of the attack against the solidarity networks
by Luigino Bruni
published in Avvenire on 30/04/2019
One the greatest moral novelties of Christian and European humanism is having freed the poor of the guilt of their poverty. Ancient times had left us with an idea as legacy, the very deep-seated and widespread idea, that poverty was nothing but a divine curse, well-deserved due to some fault committed by either the person in question or his or her ancestors. The poor hence found themselves condemned twice: by life and by religion (the book of Job constitutes in fact one of the ethical heights of ancient times precisely because it is a reaction against the idea of poverty as a source of guilt), and the rich felt secure, justified and doubly blessed.

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