social intelligence
"The essential challenge is to transform the isolation and self-interest within our communities into connectedness and caring for the whole." — Peter Block

We are just weeks away from a consequential midterm election, and like you I find myself increasingly frightened by what is happening to American democracy. The Trump administration continues to test the limits of presidential power and the institutions designed to constrain it. Enormous wealth increasingly buys access and influence. The rush to build massive data centers, while communities contend with their demands for power, water, and land, is only the latest obvious manifestation. Rules and norms that once seemed durable suddenly seem much less so. And all around me I hear thoughtful people wondering whether anything they do can possibly make a difference.
That last part may frighten me most. Lately I’ve been wondering what happens when enough people conclude that nothing they do matters.
Carlyn Beccia recently introduced me to a useful idea she calls the “asshole threshold.” Cooperation works when most people believe that other people will cooperate too. But when enough people cheat, exploit, lie, or simply look out for themselves, cooperation begins to seem foolish. Why follow the rules when the assholes don’t?
Eventually the cooperators begin to defect too. That sounds uncomfortably familiar. But there is another side to the story. Research on cooperation suggests that cooperators become more resilient when they find one another, interact repeatedly, and discover that cooperation can actually work.
I keep thinking about what this means for community. Maybe one reason so many of us feel powerless is that we experience the enormous problems confronting us as individuals. Climate change. Concentrated wealth. Threats to democracy. Each is far beyond anything I can affect by myself.
But community changes the scale of the question. You show up. You meet people you didn’t know. Someone listens. Someone knows something you don’t. Someone has a skill, a relationship, a building, a truck, a garden, an idea. You begin to discover what exists among you. You imagine something that none of you could accomplish alone.
And then you do something. Something changes. That experience matters. The question shifts from What can I possibly do? to What might we be able to do together?
Maybe this is what start where you are really means. Whenever people have a chance to know one another, discover what they have among them, imagine what might be possible, and accomplish something together, they experience their own collective capacity.
These experiences are still far too rare. But each one provides evidence that cooperation works. Perhaps hope isn’t something we need to convince one another to feel. Perhaps it is something we create together.

civics, civic capacity
I like Peter Block’s contention that a community’s capacity to create its future resides not primarily in its leaders, but in its citizens and their relationships. In Community, he proposes the small group as the unit of transformation: bring people together, ask questions that matter, discover what each can contribute, and create something together. The experience shifts people from waiting for solutions to discovering their own capacity to act together.
BOOK: Community: The Structure of Belonging

CIVICS, SOCIAL INTELLIGENCE
Carlyn Beccia warns that when corruption and self-dealing become common, cooperation starts to look foolish. But drawing on Robert Axelrod’s game theory and the civic organizing of the Gilded Age, she finds reason for hope: cooperation becomes more resilient when cooperators find one another and keep showing up. I like her suggestion that community may be where we find evidence that cooperation works—and where we rediscover our collective power.
ARTICLE: Has America Crossed the Asshole Threshold?

CIVICS, ASSET-BASED COMMUNITY DEVELOPMENT
Asset-Based Community Development turns the usual approach to community building on its head. Rather than beginning with problems and deficiencies, John McKnight and Jody Kretzmann begin by discovering the people, relationships, skills, knowledge, spaces, and resources already present. In the process, people discover one another and begin connecting capacities that had been scattered and unseen. The question shifts from What do we lack? to What might we do with what we already have?
ARTICLE: Asset Based Community Development (ABCD)

CIVICS, SOCIAL TECHNOLOGY
Over the past fifty years, practitioners have developed radically different ways for groups to think and act together. World Café, Open Space, Circle, Appreciative Inquiry, Liberating Structures, and other “social technologies” replace arguing competing points of view with practices that help people listen to and learn from one another. Their premise is radical: change the way people come together, and you can change what they become capable of doing together.
FOLLOW THE THREAD
Alexander W. Galbraith photographed this barn raising in Lansing, then a rural community and now part of North York in Toronto, around 1900.
I am moved by what the photograph contains. There is no obvious expert at the center directing everyone else. Instead, scores of people with different roles and abilities have gathered to accomplish something none could readily do alone.
They aren’t discussing community, they are producing it. And the barn is almost beside the point. The tangible product of the gathering is a building. But another product is the experience people take home: we can do things together.
That is a lovely expression of a truth I want to find and celebrate again and again: Community is one of the places where people learn and relearn that cooperation works.


What does it take for a society to grow?
Carl Rogers was an American psychologist and a founder of humanistic psychology, a field that emphasizes human potential, growth, and the search for meaning. He shifted the focus of therapy away from the expert authority of the therapist toward the client’s own inner experience, insight, and capacity for self-direction. A Way of Being is widely regarded as his most personal, reflective, and explicitly political book—part autobiography, part manifesto, and part vision.

What kind of culture and institutions make it possible for ordinary people to correct their leaders—before it’s too late?
Karl Popper worried about the day a Donald Trump would walk onto the stage. He had watched democracies erode from within—fear rising, dissent narrowing, leaders claiming special authority in moments of crisis—and he asked a simple question: how do free societies keep the ability to correct power before it hardens? The Open Society and Its Enemies, written during World War II, reads less like history and more like a field manual.

Sometimes the most practical thing a community can do is to listen to each other.
Most regional planning follows a familiar script. Experts pick the topic first—housing growth, economic development—then build the plan around it. Consultants study jobs, traffic, and land use. Targets are set for new housing units or employment. Maps appear showing growth zones and transportation corridors. Only after the framework is mostly built are residents invited to comment on it.

A practical social technology for building a more "peace-able" world
Mediators Beyond Borders International (MBBI) is a nonprofit peacebuilding organization that trains and supports communities worldwide to prevent, resolve, and heal from conflict, with a strong emphasis on mediation and local capacity-building. Its mission centers on building local skills for peace and promoting mediation globally, keeping people directly affected by conflict at the heart of peacebuilding efforts.

What we’re facing is serious, and we need to acknowledge the whole truth of it.
In early 2017, just after Trump’s first inauguration, journalist, Dahr Jamail, interviewed eco-philosopher Joanna Macy to ask what it means to live well in dark times marked by accelerating climate disruption, collapsing ecosystems, chronic war, and extreme inequality. Macy argued that the most radical act in such moments is to remain fully present rather than numbing ourselves with distraction.

Many Americans still want to live in a compassionate country.
Tara Sonenshine is an American diplomat and Emmy-winning former broadcast journalist whose career has taken her to the center of some of the late twentieth century’s most consequential events. In the 1990s, she reported on war and trauma across the globe, including the violent suppression of protests in Tiananmen Square, the fall of the Berlin Wall in 1989, and the collapse of the Soviet Union two years later.

What does a creative response to polarization look like?
Activist, sociologist, and writer George Lakey is as troubled by today’s polarization in the United States as you and I are. But while the moment is painful, he also suggests that polarization can be a precondition for major democratic and economic advances—if people respond creatively rather than retreating into despair.

Care, dignity, and belonging as the core antidotes to resentment politics
By invading Venezuela in defiance of both national and international law, Trump is fulfilling a campaign promise. He has been explicit about his intention to pursue an imperial mindset.

Love with a civic address
Martha Nussbaum is a philosopher and legal scholar who has spent her career asking what human beings need to live lives of dignity—and how law, education, and culture can support that aim. In Political Emotions: Why Love Matters for Justice, she brings this work together to suggest that certain shared feelings—compassion, solidarity, and a critical kind of civic pride—provide the emotional infrastructure diverse societies need to pursue genuine justice.

Libraries as essential civic infrastructure
IREX is a global nonprofit dedicated to strengthening people, communities, and institutions so societies can function more justly and resiliently. Its work prioritizes human capacity and civic trust.

Current fears about the erosion of democracy offer an opportunity to examine the false myths of American democracy—and the psychological work required to confront and engage with their legacy.
İpek S. Burnett is a Turkish-American writer and psychologist who uses Jungian ideas to examine American democracy, violence, and innocence through a social justice lens. In this article, she suggests that American democracy is in what C. G. Jung, the Swiss psychiatrist and psychoanalyst, called individuation: “the lifelong, nonlinear journey toward self-awareness, integration, and wholeness.”

A general blueprint for how any cooperative human group can function well
Elinor Ostrom was an American political scientist and political economist best known for showing that communities can successfully manage shared resources without relying only on government or markets. Her work challenged the idea that commons inevitably collapse into a “tragedy of the commons.”