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Just concluded the other day, this synod was the ‘Synod of Already’, and not the ‘Synod of Not Yet’, a ‘not yet’ that in the life of the spirit is always essential, but especially when one world is ending and we do not yet see another.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 09/11/2023
The current Synod is one of the most beautiful novelties of Francis' pontificate, the fruit of his ability to grasp the signs of the times. The way it has been prepared and the way it is unfolding is clearly a blessing for the Church (and not only the Catholic Church). There is reason to rejoice, and from many points of view. Not least because of the new presence of lay people and women that makes this church assembly a truly historical event. Let me just make two small comments to this beautiful page that is being written. They concern the nature and skills of the delegates. Indeed, if one scrolls through the list of participants, along with the satisfaction felt over the rich composition and charismatic biodiversity, one is also struck by the absence of certain components. It is always easy to look at a reality and search for what is missing, because there is no human reality in which something is not missing. So this exercise of mine must be taken as such, with all its limitations.

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The Church, and not only the Catholic Church, is in the midst of a great process of change, one of the greatest and most radical changes in its history, which can be compared to that which followed the collapse of the Roman Empire (5th century), that is, the Church in the time of Augustine and Benedict, when a secular world was collapsing without another one having been born. Today, a world - Christianitas - is going down, and there is no other world for the churches in sight. We are in for a long Holy Saturday. The Second Vatican Council was an extraordinary event, but, as Dossetti said, one problem with that providential assembly was to conceive itself still within the era of Christianitas, that is, not to understand collectively that a long history was coming to an end, even though the churches were still full. Those full churches were a ‘curse of abundance’, because that sense of richness prevented the Council Fathers from grasping the emptiness that was smouldering under the ashes.
With the onset of the 21st century, we can no longer think of the Church, faith and religion as we did in the 20th century. The Church, in some countries, still has a vitality of its own and the churches are not completely empty, but we must be very careful that this ‘half-empty’ (and not totally empty) state does not play the role that the full churches did during the Council years. And to understand the signs of the times in a world with almost emptied temples, it is not enough to have theologians, bishops, nuns, priests, consecrated persons, who are the majority of delegates. We need entrepreneurs, blue collar workers, teachers, social workers, scientists, artists, poets: those who are living this massive dark night of Christian life from a perspective ‘outside’ the institutional Church. These characters are the main sentinels of the dawn that may come. And there is a particular need for real young people, under 30, who are, it seems to me, the other great absentees from the Synod. Because in every great expectation, there hides the expectation of a child, of the new inhabitant of the world that is being born. From Samuel to Jeremiah, the biblical prophets were all young when they began their vocation.
What is taking place is the ‘Synod of Already’, the assembly that photographs the Church today; it is not the ‘Synod of Not Yet’, a not yet that in the life of the spirit is always essential, but especially when one world is ending and we do not yet see another. When there is a need for the eyes of the sentinel, of those who stand on the walls and speak of what is outside to those who are inside, and of what is inside to those outside. The women and men of the threshold. It is on the threshold, on the border places that a resurrection is already taking place.
Credits foto: © Giuliano Dinon / Archivio MSA
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Just concluded the other day, this synod was the ‘Synod of Already’, and not the ‘Synod of Not Yet’, a ‘not yet’ that in the life of the spirit is always essential, but especially when one world is ending and we do not yet see another.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 09/11/2023
The current Synod is one of the most beautiful novelties of Francis' pontificate, the fruit of his ability to grasp the signs of the times. The way it has been prepared and the way it is unfolding is clearly a blessing for the Church (and not only the Catholic Church). There is reason to rejoice, and from many points of view. Not least because of the new presence of lay people and women that makes this church assembly a truly historical event. Let me just make two small comments to this beautiful page that is being written. They concern the nature and skills of the delegates. Indeed, if one scrolls through the list of participants, along with the satisfaction felt over the rich composition and charismatic biodiversity, one is also struck by the absence of certain components. It is always easy to look at a reality and search for what is missing, because there is no human reality in which something is not missing. So this exercise of mine must be taken as such, with all its limitations.

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The first rule of every economy is the balance between income and expenditure. Good economy starts with income and adjusts expenditure based on it. It is a pity that this is not the case in our country lately...
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 07/09/2023
One day, while surfing TV channels, in search of something interesting, I came across a programme about large Italian hotels. A group of people went to be hosted in these luxury hotels and then made an assessment of the various services offered in them. What struck me in this programme was the total absence of the dimension of the so-called ‘budget constraint’: the evaluators ordered dinners, various services, without ever worrying about their price, as if they lived in a world in which the cost of a service or a commodity was not an important element in choosing. Ordinary families watch these programmes, and then come across the advertisements for easy loans, starring (unfortunately) a nice face from our TV drama series – in the end, it is not that difficult to put the pieces together. That is, to think that the life displayed in those programmes that consists of holidays in stellar hotels in a world with no family budget constraints becomes possible and easy thanks to easy loans from nice people and friendly financial institutions that are only there to serve our happiness.
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Our entire post-capitalist world is based on a mismanagement of desires. A perpetual and limitless adolescence, built on the pleasure principle (of Sigmund Freud), without ever reaching the reality principle, a reality that would reveal something extremely important, perhaps decisive for the future of our time. We know from psychology (Jacques Lacan) and, above all, from life that the satisfaction of desires is not the decisive operation for the most important and profound types of joy in life. Because our highest desire is desiring a desire that desires us, it is a meeting of reciprocity of desires, which only comes about when our desire invests people, who can in turn desire and desire us.
That is why religious desire is the mother of all desires: desiring a God who desires us. And when we desire someone who desires us, happiness does not consist in fulfilment but in remaining in a perpetual unfulfillment that increases the reciprocity of desires - a person who fulfils this desire would be a commodity, we know that. The people we love change our desires, we change theirs, and life becomes a continuous process of discovery. Our promised land is relational goods, not commodities. Capitalism knows this, it does not know how to sell relational goods and so it does everything to simulate them, selling us goods that resemble relationships. As long as we are aware of this bluff we will still be free: “I implore you God, my dreamer, do not stop dreaming of me” (Jorge Luis Borges).
Credits photo: © Giuliano Dinon / MSA Archive
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The first rule of every economy is the balance between income and expenditure. Good economy starts with income and adjusts expenditure based on it. It is a pity that this is not the case in our country lately...
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 07/09/2023
One day, while surfing TV channels, in search of something interesting, I came across a programme about large Italian hotels. A group of people went to be hosted in these luxury hotels and then made an assessment of the various services offered in them. What struck me in this programme was the total absence of the dimension of the so-called ‘budget constraint’: the evaluators ordered dinners, various services, without ever worrying about their price, as if they lived in a world in which the cost of a service or a commodity was not an important element in choosing. Ordinary families watch these programmes, and then come across the advertisements for easy loans, starring (unfortunately) a nice face from our TV drama series – in the end, it is not that difficult to put the pieces together. That is, to think that the life displayed in those programmes that consists of holidays in stellar hotels in a world with no family budget constraints becomes possible and easy thanks to easy loans from nice people and friendly financial institutions that are only there to serve our happiness.
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    [title] => The poor and the ideology of merit
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A social system that rewards the already capable does nothing but leave the less capable, who are generally not so because of demerit, but because of their living conditions, further and further behind.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 04/06/2023
The resignation of Senator Carlo Cottarelli because, among other things, he did not see his party as strong enough in its support for meritocracy, has once again drawn attention to the meaning and ideology of merit in our time. Merit has always been an ambiguous word, because it is deeply linked to the fascination that merit exerts on all of us. We would all like to be deserving of our successes (less of our failures), no one likes to think that the nice career they have had is only the result of good luck and recommendations.
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But if we take a look at how merit is used, yesterday and today, in the concrete choices of the economy and society, we realise that it has almost never been on the side of the poor, who have often been discarded and then blamed because they were considered undeserving, thus convincing them that they were not only poor but also at fault and cursed. The word merit derives from (Latin) merere, meaning to earn, from which mercede (earnings, payment) and meretrice (prostitute) also derive. Meritocracy is the ideology of merit that, like all ideologies, takes a word that we like and that fascinates us, and then manipulates and perverts it. And so, in the name of appropriating a value to the deserving and the poor, the meritocratic ideology has become the ethical legitimisation of inequality. 
All it took was to change its name and inequality went from being an evil to being a good. There were three steps: 1. considering people's talents a merit and not a gift; 2. reducing people's many merits to those easiest to measure by consultancy firms (who today sees the ‘merits’ of compassion, meekness, humility?); 3. reading talent as merit leads to remunerating merits differently and thus widening the gaps between people.
The misunderstanding about merit can already be found within our wonderful Constitution, which states in Article 34: “The able and deserving, even if deprived of means, have the right to reach the highest grades of studies”. It is not by coincidence that the new government has relied on this article to justify changing the name of the Ministry “of Education” to that of “Education and Merit”, creeping into the loophole left open by the ambiguity of that Article 34. 
Merit lovers say: “merit is not just talent, it is a combination of talent and commitment, so what is rewarded is personal commitment”. However, these meritocrats forget the crucial element: being able to commit oneself is not a merit either, it is above all a gift. Coming home from school and having time to do homework, instead of having to work, is not a merit. If we are honest, we have to recognise that what we are and become is 90 % gift and 10 % merit; meritocracy, on the other hand, overturns this percentage, and makes that slender 10 % the cornerstone of the edifice of justice.
Being institutions, schools must be anti-meritocratic: that is, they must reduce those asymmetries of starting points that have nothing to do with the merit of our children. A social system that rewards the already capable does nothing but leave the less capable, who are generally not so because of demerit, but because of their living conditions, further and further behind. Don Milani, whose centenary we are celebrating this year, knew these things very well. He knew that his boys in Barbiana were not undeserving; they were not at fault, they were just poor. May this centenary make us reflect on the ideology of merit that is becoming the new religion of our time, a religion without gratuitousness and without God.
Photo credits: © Giuliano Dinon / Archivio MSA
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    [text] => 
A social system that rewards the already capable does nothing but leave the less capable, who are generally not so because of demerit, but because of their living conditions, further and further behind.
by Luigino Bruni
published in Il Messaggero di Sant'Antonio on 04/06/2023
The resignation of Senator Carlo Cottarelli because, among other things, he did not see his party as strong enough in its support for meritocracy, has once again drawn attention to the meaning and ideology of merit in our time. Merit has always been an ambiguous word, because it is deeply linked to the fascination that merit exerts on all of us. We would all like to be deserving of our successes (less of our failures), no one likes to think that the nice career they have had is only the result of good luck and recommendations.
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    [title] => The ideology of management
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Management is becoming the new ideology of our global world, particularly the kind of management taught in business schools and conveyed by large global consulting firms.
by Luigino Bruni
published in Il Messaggero di S. Antonio on 06/04/2023
Management is becoming the new ideology of our global world, particularly the kind of management taught in business schools and conveyed by large global consulting firms. In the 20th century, social criticism had turned towards liberal economic theory, identifying theoretical economists as the great enemy to be fought in order to build a finally just and egalitarian society.
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While intellectuals, whether Catholics or socialists, were fighting this war, in the engineering faculties and business schools the techniques and tools of management were evolving, and in recent decades have progressively transformed into the “ideology of management” built around the three dogmas of incentive, leadership and merit. This ideology is spreading everywhere, including Christian communities and churches, where leadership courses for pastors and movement leaders are now multiplying, where you can no longer hold a conference or general chapter without professional coaches or facilitators from the business world, as if we had suddenly forgotten that ancient wisdom of how to conduct community meetings and assemblies. 
Even the European world and countries with a Catholic culture like Italy are undergoing a rapid evolution and cultural change. We Catholics were so convinced that the laws of life did not follow those of merit that we had relegated it to heaven, where it was the criterion for “deserving” hell or heaven. The Protestant world, on the other hand, in the name of salvation by sola gratia (Luther) or by predestination (Calvin) had expelled merit from heaven and hell, and a few centuries later invented meritocracy on earth (which originated in the United States). Business is exporting this Protestant humanism from the US (and Northern Europe) all over the world, and today it is doing so above all with the ideology of management, which has penetrated so far into Italy that the name of the Ministry of Education has been changed to “Education and Merit”.
Thus, instead of the ancient ethics of virtues on which we had founded our civilisation, the ideology of management and of global and total consultancy offers a set of principles, good practices, elements of psychology, quotations from the classics of philosophy, sociology and economics, a few anecdotes of game theory, many flow charts and some wonderful power points. And finally, consultants of all kinds and names are converting management principles into operational management and governance tools. Big business has thus become the paradigm that everyone should follow if they want to do good and serious things. In the 20th century it was democracy, hence participation, that offered the model to be extended to all civil life. But while the first democratic transformation since the ancien régime took place amidst conflict and great social struggles, the great ethical and cultural transformation that business is bringing about in the world is taking place amidst (almost) general indifference. We are not talking about denying the importance of economic values and virtues, that would be foolish and wrong. The problem is a different one, and it concerns neither business nor the necessary management, let alone the entrepreneurs who are the first victims of this new chapter. The problems concern the ideology of management, which arrives everywhere because, by way of cheating, it presents itself secularly as a technique, and therefore as something necessary and non-ideological. Perhaps it is time to become aware of it and talk about it more.
Photo credits: © Giuliano Dinon / Archivio MSA
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    [text] => 
Management is becoming the new ideology of our global world, particularly the kind of management taught in business schools and conveyed by large global consulting firms.
by Luigino Bruni
published in Il Messaggero di S. Antonio on 06/04/2023
Management is becoming the new ideology of our global world, particularly the kind of management taught in business schools and conveyed by large global consulting firms. In the 20th century, social criticism had turned towards liberal economic theory, identifying theoretical economists as the great enemy to be fought in order to build a finally just and egalitarian society.
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    [title] => Disappearing adults
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Today, it is more urgent than ever to re-invent adult life, crushed by an artificially prolonged youth and old age. You are not fully adult until you really work, because the age of responsibility does not actually begin.
by Luigino Bruni
published inl Messaggero di Sant'Antonio on 02/02/2023
Our time is experiencing a new protagonism of young people, who are doing extraordinary things in many countries. They are young people and teenagers together, and the presence of teenagers is a great novelty compared to the similar phenomenon of 1968. From the ‘Fridays for future’ to the young Iranians and Afghans, to the ‘Economy of Francesco’, and up to the young people of the ‘Last Generation’, who are daubing pictures and buildings with washable paint to remind everyone that the powerful have daubed, with indelible paint, the planet and their future. Wonderful young people they are, who are saving us, yet we don't want to take them seriously enough. Because our capitalist culture loves youth, but it loves young people very little. Thus, while it appreciates more and more the values associated with youth – beauty, health, energy... – it understands less and less and even despises the values of old age, which are nonetheless fundamental, and which it tries in every way to remove from its horizon that in turn becomes dulled and saddened. Because a civilisation that does not value the elderly and does not know how to grow old is as foolish as the one that does not understand and value the actual young: our generation is the first to add these two foolishnesses together.

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That our culture does not like young people can be seen by the way it treats them at schools, universities, in the world of work, institutions and political parties, where young people are increasingly absent and kept far away. There are too many young people today who risk passing from youth to old age almost without realising it, without ever experiencing adulthood – you are treated as a young person until you are well into your 40s, but right after 50 you become old for just too many things. My parents did not live through 1968, although they were just as young as the protagonists of that era, for the simple reason that in the Marche countryside where they grew up youth had not yet been “invented”. Of course, the corresponding biological age existed: the “young” fell in love and dreamed, like today and like, I hope, tomorrow. But there was no such thing as the sort of category or social group we call youth today. This was “invented” by rock, the Beatles and then 1968. Before, with marriage or the military service, one went straight from adolescence to adult life, with all of its responsibilities.
The invention of youth was one of the greatest social inventions in history, changing society, politics, the economy, the way we have fun, dress, hope, work, live and die. But today it is more urgent than ever to re-invent adult life, crushed by an artificially longer youth and old age. You are not fully adult until you really and seriously work, because the age of responsibility does not really begin. And work that arrives too late, and which – if and when it arrives – is too often insecure, fragmented, precarious and fragile, does nothing but nurture and prolong youth beyond its biological horizons, while also distorting it. Youth is wonderful because it ends, and when it does not end it is an anthropological and social tragedy. All this makes the world of economics, society and institutions lose the fundamental vital and moral energy that comes from young people, and makes that fundamental process and passage that should swiftly lead them to real work bumpy and too risky for them. It is not easy to get out of this sort of epochal and collective “poverty trap” into which we have, more or less consciously, fallen, especially in the West. But we must begin to see it, and to call it by its name. 
Photo credits: © Giuliano Dinon / MSA Archive
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Today, it is more urgent than ever to re-invent adult life, crushed by an artificially prolonged youth and old age. You are not fully adult until you really work, because the age of responsibility does not actually begin.
by Luigino Bruni
published inl Messaggero di Sant'Antonio on 02/02/2023
Our time is experiencing a new protagonism of young people, who are doing extraordinary things in many countries. They are young people and teenagers together, and the presence of teenagers is a great novelty compared to the similar phenomenon of 1968. From the ‘Fridays for future’ to the young Iranians and Afghans, to the ‘Economy of Francesco’, and up to the young people of the ‘Last Generation’, who are daubing pictures and buildings with washable paint to remind everyone that the powerful have daubed, with indelible paint, the planet and their future. Wonderful young people they are, who are saving us, yet we don't want to take them seriously enough. Because our capitalist culture loves youth, but it loves young people very little. Thus, while it appreciates more and more the values associated with youth – beauty, health, energy... – it understands less and less and even despises the values of old age, which are nonetheless fundamental, and which it tries in every way to remove from its horizon that in turn becomes dulled and saddened. Because a civilisation that does not value the elderly and does not know how to grow old is as foolish as the one that does not understand and value the actual young: our generation is the first to add these two foolishnesses together.

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How to teach the correct use of money to children? Here are four rules that might be useful in the family...
By Luigino Bruni
published in Il Messaggero di Sant'Antonio on 04/12/2022
The use of money within primary relationships is always very delicate, especially in the family, where children, teenagers and young adults enter the money game. It may be useful to follow four rules, supported by the research of economic science and by practice.
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Rule number one. The money must come from the parents; they are the sole administrators of the family money. And even when external donations come in (for confirmations, birthdays...) these must be known and managed by the parents. The Adventures of Pinocchio tells us very clearly: the money that lands in Pinocchio’s hands only causes him trouble. Once children pass the age of 10, it becomes difficult to give them gifts that they appreciate, and the temptation to give money is strong. This practice almost always becomes a shortcut because there is no time to choose a gift together, because we do not know our children well enough, because we do not have time. Grandparents love to open bank accounts and insurance policies for their grandchildren. Let them do it, but don't let them tell about it to the grandchildren: encourage them to express their love in other forms.
Rule number two. Do not use money as an incentive to get something from your sons and daughters. They must be motivated, of course, but within their home and from an early age they must be taught the art of gratuitousness, not the art of commerce; they will have time for the latter throughout their lives, and it will only be a good art if it rests on the art of gratuitousness. Because the family (along with the school) is the first place where one learns that there are beautiful and good things that must be done not because of the reward they give us, but because these things are beautiful and good. It is the education of “and that’s all” that really counts when you are young. So it is quite a bad thing to make a price list at home (2 Euros for doing the dishes, 3 Euros for walking the dog...) or to invent the “pocket money for good grades” invented by an economist colleague of mine (that he later regretted, when he saw that his daughter did nothing without being paid: but it was too late, he had created a homo oeconomicus in skirts).
Rule number three. Pocket money, which a certain dominant economic culture is introducing into families, is dangerous. Pocket money is recommended by many experts because it is seen as education for responsibility. What studies show instead is that pocket money tends to increase a mercantile attitude towards life and friends in children, and also towards themselves. And this is serious: if we do not learn as children to place an intrinsic value on what the ancient world called virtues, once we grow up we will be bad workers that will only work if and when there is a “carrot and stick”.
Rule number four. Learn to develop non-monetary rewards. Rewards are important with young ones because they reinforce good behaviour. But only as long as they do not become an incentive. The reward, if non-monetary and symbolic (a trip, a gift, or even a hug...), recognises that the action done is good: it is not a contract, the price is not defined before the action is done, it is not always there but only sometimes, and it changes over time. Rewards reinforce gratuitousness, incentives erode it.
Our capitalism is turning all pacts into contracts and all rewards into incentives. Let us at least protect the family from this invasion, let us keep the innocent temple of children's hearts free of merchants. Many mistakes are made in this field due to a lack of thought and attention, especially on the part of pedagogues and moralists, who have always underestimated the economic weight in the education of children. We must devote more time to economics, if only to guard against its mighty and powerful logic.
Photo credits: © Giuliano Dinon / MSA Archive
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    [text] => 
How to teach the correct use of money to children? Here are four rules that might be useful in the family...
By Luigino Bruni
published in Il Messaggero di Sant'Antonio on 04/12/2022
The use of money within primary relationships is always very delicate, especially in the family, where children, teenagers and young adults enter the money game. It may be useful to follow four rules, supported by the research of economic science and by practice.
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It is no longer the time when we can hide behind ‘the laws of the market’, because the market is us: the market is our choices, it is the picture of our values, our dignity, our reputation.
By Luigino Bruni
published in Il Messaggero di Sant'Antonio on 03/10/2022
“Even though there is a hierarchy in business, and there are different functions, salaries should not be too different. If the gap between the highest and lowest salaries becomes too wide, the business community becomes sick, and soon society becomes sick.” These words are among those donated by Pope Francis to the entrepreneurs of Confindustria on 12 September. Donated, yes we could title them: because the words of Francis were above all a gift, particularly in the face of the difficulties of these extraordinary years, difficult for everyone and also for entrepreneurs, at least for those he likened to the “good shepherd” (certainly not for those akin to “mercenaries”), who therefore suffer when their business communities suffer.

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The issue of managers' wages in relation to workers' wages is very important. There cannot be a ratio of a hundred or a thousand to one.... It is increasingly decisive for the quality of capitalism today and tomorrow. The enterprise is also a community, although today a certain economic ‘thinking’ wants to deny this, in the name of a vision of the enterprise as a market where ‘contracts’ do everything without any need for ‘pacts’. A pact is not just a meeting of interests: it is a meeting of destinies, of souls, of lives. And those who work know that businesses without these, often implicit, social pacts do not work; and even if they do generate profits, they do not generate good life and well-being for working people. Pacts, unlike contracts, need a certain kind of equality – which is not perfect equality on all dimensions, though.
Every worker knows that the responsibilities, functions, talents and productivity of the various actors in an enterprise are different; they know this and do not claim to have the same salary as the general manager. But every worker, including that “worker” called entrepreneur (and manager) as Francis reminded us again, also knows that however different the various workers are, in the end they are all within the same reality, serving the same common good called the enterprise. Just as they know that without everyone's part, whether small or not, the enterprise does not work, or works badly. It is in this awareness of co-essentiality that the dignity, honour, respect, self-esteem of each worker lies. “I am not the boss, I did not study like the engineer; I know. But I too can do my job, I too am important, and if I stop the enterprise will not be as good as it is now. The charm and quality of our company also depends on me.” It is these thoughts that keep us on our feet every day, that make us open our PCs every morning with pride; and when they are missing, we switch off, first in our souls and then completely. And with us, our businesses get shut down, too.
Workers need this esteem as much as they need their salary. And if it is missing they do not do their best. And, Francis continues, “when salaries and wages are too different, the sense of belonging to a common destiny is lost in the corporate community, empathy and solidarity are not created among everyone; and so, when faced with a crisis, the work community does not respond as it could, with serious consequences for everyone.” Difficult times lie ahead, perhaps very difficult. In order for them not to be too difficult and therefore impossible, we need this sense of “common destiny” to grow in companies, for each person to feel that he or she is a co-protagonist in the collective enterprise of his or her company. All this is called politics. It is no longer the time to hide behind ‘the laws of the market’, because the market is us: the market is our choices; it is the photographic picture reflecting our values, our dignity, our honour: that of each and everyone.
In the photo: Todobrillo EoC company
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It is no longer the time when we can hide behind ‘the laws of the market’, because the market is us: the market is our choices, it is the picture of our values, our dignity, our reputation.
By Luigino Bruni
published in Il Messaggero di Sant'Antonio on 03/10/2022
“Even though there is a hierarchy in business, and there are different functions, salaries should not be too different. If the gap between the highest and lowest salaries becomes too wide, the business community becomes sick, and soon society becomes sick.” These words are among those donated by Pope Francis to the entrepreneurs of Confindustria on 12 September. Donated, yes we could title them: because the words of Francis were above all a gift, particularly in the face of the difficulties of these extraordinary years, difficult for everyone and also for entrepreneurs, at least for those he likened to the “good shepherd” (certainly not for those akin to “mercenaries”), who therefore suffer when their business communities suffer.

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