Liberty Leading the People, a personification of Liberty. A group of interacting humans sharing an environment is called a community. Community is vital for humans. Intent, belief, resources, preferences, needs, risks, and a number of other conditions may be present and common, affecting the identity of the participants and their degree of cohesiveness, the strength of the ties between the group, of whatever nature—cultural, ethnic, or moral—they may be.

True community is achieved when it comes to deep respect and true listening for the needs of the other people in this community. This stage can only be described as "glory" and reflects a deep yearning in every human soul for compassionate understanding from one's fellows. During the progression, they form personal and cultural values, a world view, and attitudes toward the larger society. Community development is often formally conducted by NGOs, universities or government agencies to improve the social well-being of local, regional and, sometimes, national communities. Innovation plays an important role in the development.


DASHBOARD | If community exists, both freedom and security exist as well (including lecture Fleur Johns on 'Rethinking Community in a Divided World) | A New Order for the Age | Pew survey | the institutions shall maintain an open, transparent and regular dialogue | a civil society dialogue | THE DIGNITY OF MAN


Community is vital for humans. Intent, belief, resources, preferences, needs, risks, and a number of other conditions may be present and common, affecting the identity of the participants and their degree of cohesiveness, the strength of the ties between the group, of whatever nature—cultural, ethnic, or moral—they may be literature reminder

revolution of hope

ethics of comity
multilateral cooperation

union of nation states


social scopes

formal scopes
citizens and institutions
open dialogue between citizens and institutions

Eurocities (shaping our urban future)

human migration

philosophy Millenium Assessment of Human Behavior human (embryo) How ideas can trigger a mass psychosis
- cultural values
- identity
- languages
- democracy
- liberty & security
- ideologies
Rosato on Europe united: power politics and the making of the European Community DUNAVISION, the caravan of change. Follow the inspirational journey
wellbeing Conference Nexus Institute 2005 What is a Good Society?

Trends Research Institute
(Gerald Celente)

big data,
the 5 Vs everyone
must know

Bernard Marr)


Via Regia is the name of the oldest and longest road link between the East and the West of Europe. The route exists since more than 2.000 years and connects 8 European countries through a length of 4.500 km.

Slavic people


social media on, brains on:
check the source

all social media users can adopt hygiene routines to protect themselves and their network against rapidly spreading misinformation


If community exists, both freedom and security exist as well

If community exists, both freedom and security exist as well. The community then takes on a life of its own, as people become free enough to share and secure enough to get along. As people grow, they learn about and form perceptions of social structures:

Society has become the object of an organized body of knowledge which can be standardized and taught objectively, while following its own rules and methodology in the field of formal science, the branch of knowledge that is concerned with formal systems, for instance, logic, mathematics, systems theory and theoretical aspects of computer science & information theory, statistics.

The internet started the shift to a sharing economy with the open-source revolution and although it has been annexed by a few coroporate behemoths (FANG companies) it is returning to its decentralized founding vision. This open-source ethos also fits in with the classical vision of capitalism where the rent of internet landlords of Facebook and Google was taxed away from the ownership of open resources. This shift is also embodied by regulators across the world who are fining Big Tech companies billions and strangling their ad-based business models. The expansion of fiat-based debt has interrupted the flow of production and consumption which has led to economic shrinkage and will become more evident after the next recession hits. At that point it will be unavoidable for an entirely new economic, environmental and social order to re-emerge -> Beyond 2020: How blockchain is reshaping our economic, environmental and social orders Pt I

.(Andrew Gillick Feb 13, 2019).  
Rethinking Community in a Divided World:
Professor Fleur Johns on
International Law’s Shifting Landscape


A New Order for the Age  
Shakespeare had the curse: “a plague on both your houses.” First, one lesson seen in country after country is the inevitable interdependence among enterprise, government and civil society. Going forward, after the contagion has been tamed, we should be more intentional in balancing those interdependencies. Second, the alignment of the concept paper with Catholic Social Teachings, and thirdly, Albert Camus’ notable novel The Plague as a metaphor for human travails. For Camus, in many senses, our lives are always about to be taken by a plague of one kind or another. What, then, should be our stance when a plague appears and surrounds us with its death and causes us to fear for ourselves?

A New Order for the Age (August 2020, Stephen B. Young Global Executive Director Caux Round Table for Moral Capitalism)

Our modern civilization, arising out of the industrial revolution, rests on three functional sectors: government, civil society and enterprise. Whether our economies are old socialist, new national socialist, welfare-state capitalist or neo-liberal capitalist; whether our economies are advanced post-industrial or poor and still developing; whether our political systems are constitutional democracies, one party hierarchies or directed by despots; whether our societies are open and pluralistic or constrained by ideology or theology, each nation nevertheless needs, through responsible and inspired leaders, to 1) create wealth that can sustain wellbeing, 2) provide public goods, such as law and education, and 3) maintain normative legitimacy for its institutions and proclaim moral purpose that the lives of its citizens may have reassuring meaning.

Modernity has lost its fondness for convergence.  It is now diffusing and pluralizing its energies. Its essence is subdividing, morphing into different forms and expressions.  Inconsistencies among cultures are escalating into wars of cultures. Covid has exposed such vulnerabilities and shortcomings.  Consider the subsidence of leadership.  Self-righteous employees impose their will on those around them.  Behaviors become toxic at will.  The flow of trust ebbs.

The world today is audaciously complex, ambiguous and interdependent.  It is easy to lose one's confidence when the range of possible outcomes expands and there is no line of sight to reliably expected outcomes.  Little can be foreseen.  When everything might be possible, trust becomes impossible.
We have lost time for reflection.  The rate of flow in which we try to swim towards our destinations increases daily and threatens to sweep us away from our lifelines at a time when we have no trusted heritages to use as life vests.

The qualities we need in ourselves and to perceive in others are: 1) courage, 2) understanding the other and 3) value organization.  These can emerge from conscience which teaches us how to co-value ourselves and others, to become aware of our roles and duties; of how to appreciate our positions of stewardship bringing moral order out of chaos.

We are separated from one another by dispositions, psychological presumptions or world views. Some fall back on a will to power. Others are self-indulgent, but in the emotional Dionysian fashion.  Yet more prefer Apollonian forms and structures.  Still others are detached rationalists. And many are just materialists. These disparate dispositions bond their respective followings into mini-cultural communities which become tribes.  Leadership today is within the tribes, not daring to cross boundaries or risk contact with what seems to be a soul-destroying contagion or might lead to a draining away of self.  We debate identities, teleologies in win/lose terms, not strategies for collaborations producing mutual benefit.

In such a world, there would be value in slowing down the mind-process and still the fever of emotions which can only afflict us with their distractions and their undermining of our self-control.  There is also value in embracing each other. Perhaps we need to develop the skill of mapping the domains of tribes, a social and cultural cartography where overlapping Venn circles might appear on the map. But who has the courage?  Acceptance of accountability is an expression of courage.

Values are the well-spring of courage.  Courage will crystallize leadership. The need is to convert this crisis into new possibilities through rethinking.  The will to propose without fearing others would be most welcome. It would draw forth trust by setting an example of accepting responsibility for the future.  Its impact would scale across the tribes.

Obama said in Athens:
“To see different cultures and meet different people is important to understand ourselves and our place in the world. Here, so many ideas about democracy, notions of citizenship and rule of law began to develop. That is something of value.”


Pew survey  
In the wake of prolonged economic stagnation, a massive influx of refugees, terrorist attacks and a strategic challenge posed by Russia, many Europeans are weary – and perhaps wary – of foreign entanglements, according to a new Pew Research Center survey. Views of their respective countries’ place in the world vary widely, but few see the past decade as a time of growing national importance. And across the continent publics are divided: Many favor looking inward to focus on domestic issues, while others question whether commitments to allies should take precedence over national interests.

Yet Europeans have not completely turned their backs on the world. Although deeply critical of how the European Union has handled the refugee crisis, the economy and Russia, they acknowledge the Brussels-based institution’s rising international prominence and want it to take a more active role in world affairs. Involvement in the international economy is also widely supported and Europeans generally feel an obligation to help developing nations.


the institutions shall maintain an open, transparent and regular dialogue with representative associations and civil society
According to Article 11 (2) TEU in the current version of the Treaty of Lisbon, „the institutions shall maintain an open, transparent and regular dialogue with representative associations and civil society.“

Already in the past, and without this specific provision, some sort of dialogue had been maintained between at least the main institutions and some representative associations of civil society. In particular, already from the very beginning of the (now) European Union the „Economic and Social Committee“ and, some decades later, also the Committee of Regions had been established.

The crucial question is: Which specific value is added by this provision?

a civil society dialogue
EU Civil Society Contact Group paid two days long attention with a Citizens Summit 2013 on the direction of the European Union, its impact on people living within its borders as well as its impact on global developments and democracy.

Leading civil society thinkers from across the EU fostered a dialogue to create a common sense of ownership and exchanged views on what Europe means for the people, and discussed how Europe can move to a Europe that is delivering values and real progress for the people, democracy and its role in the world. Subjects as inequalities, xenophobia, populism as well as the underlying drivers and hoped-for outcomes from the political developments. But what do we really want with Europe? And can Europe reach its people and will people connect to Europe?

Three workshops, composed of dialogues with the European Economic and Social Committee, the Committee of Regions, Related Interest Groups, Non-governmental and Religious / Philosophical Organisations and non-organized Citizens, were followed by a final presentation. This gathering however, was not the only event, several more followed.


Human nature is to be regarded as a repository of tools that can shape life for each individual. This freedom of choice, together with the associated responsibilities, constitute the dignity of man
Bishop Robert Barron is author of 11 books, host of television and radio programs, and the award winning series, Catholicism. He is also the founder of Word on Fire Catholic Ministries and is the Auxiliary Bishop of the Archdiocese of Los Angeles. He was one of the keynote speakers at our Fourteenth Annual Conference of Business & Ethics. The Catholic Church’s social teachings about capitalism were the topic of Bishop Barron’s keynote address. “Every single pope in the church has affirmed the most central element of the market economy: private property,” he said. “Private property is grounded in the dignity and freedom of the individual. Private property allows the diffusion of power, not concentration in the hands of a few. The Church likes the entrepreneurial spirit.” Yet the popes have noted that because God made the world for everyone, the common good must be uppermost in the minds of capitalist Christians.