BEN SHAPIRO: The Real Story Of The Great Reset

“And the whole earth was of one language and of one speech. And it came to pass, as they journeyed east, that they found a plain in the land of Shinar, and they dwelt there. And they said one to another: ‘Come, let us make brick, and burn them thoroughly.’ And they had brick for stone and slime for mortar. And they said, ‘Come, let us build ourselves a city, and a tower, with its top in heaven, and let us make ourselves a name, lest we be scattered abroad upon the face of the whole earth.’ And God came down to see the city and the tower, which the children of men were building. And God said, ‘Behold, they are one people, and they have all one language, and this is what they begin to do? Now nothing will be withheld from them, everything they intend to do. Come, let us descend and confound there language, that they may not understand one another’s speech.’ So God scattered them abroad from there upon the face of all the earth, and they abandoned building the city. Therefore, the name of it was called Babel, because God did there confound the language of all the earth, and from thence did God scatter them abroad upon the face of the earth.” – Genesis 11:1-9

DAVOS — Klaus Schwab looks into the camera. He is dressed sharply, in a dark suit, crisp white shirt, and blue tie; he is bald and speaks with a thick German accent. He is the founder and chairman of the World Economic Forum; the declared mission of the WEF is to “demonstrate entrepreneurship in the global public interest while upholding the highest standards of governance. … Our activities are shaped by a unique institutional culture founded on the stakeholder theory, which asserts that an organization is accountable to all parts of society.”

All of this sounds rather innocuous. The language reeks of corporate boardrooms and publicity flacks; all that’s missing is the term “synergy.”

And indeed, synergy is what Schwab pursues, along with the elites in nearly every field. “We have continuous partnerships with many governments around the world,” Schwab brags to the camera. “Then of course, we have NGOs, we have trade unions, we have all those different parts – media, of course – and very important experts and scientists and academia … religious leaders, social entrepreneurs …”

So, what precisely are all of these elites gathered to achieve?

They say that they want to build a better world.

All we – the citizens of the world – have to do is to hand them unfettered power, and then trust in their wisdom to change the nature of the economy, the planet, and our very lives.

Stakeholder Capitalism

Schwab has been, since 1971, the advocate of what he terms “stakeholder capitalism.” Stakeholder capitalism is defined in The Davos Manifesto as a reorienting of the purpose of companies away from creating value for shareholders – the actual owners of the company, those with skin in the game – and toward achieving goals on behalf of a broader universe:

The purpose of a company is to engage all its stakeholders in shared and sustained value creation. In creating such value, a company serves not only its shareholders, but all its stakeholders – employees, customers, suppliers, local communities and society at large. The best way to understand and harmonize the divergent interests of all stakeholders is through a shared commitment to policies and decisions that strengthen the long-term prosperity of a company. … A company is more than an economic unit generating wealth. It fulfills human and societal aspirations as part of the broader social system.

Such “stakeholder” interests require companies to engage in “collaborative efforts with other companies and stakeholders to improve the state of the world.” 

This philosophy of corporate governance is entirely at odds with the dominant corporate model of the past few decades, shareholder capitalism. That notion, coined by Milton Friedman, stood in direct opposition to what he termed the “social responsibilities of business”:

The businessmen believe that they are defending free enterprise when they declaim that business is not concerned “merely” with profit but also with promoting desirable “social” ends; that business has a “social conscience” and takes seriously its responsibilities for providing employment, eliminating discrimination, avoiding pollution and whatever else may be the catchwords of the contemporary crop of reformers. In fact they are — or would be if they or any one else took them seriously — preaching pure and unadulterated socialism.

What, precisely, was the problem with preaching the “social responsibilities of business”? Friedman pointed out that the term was so vague as to be meaningless. Instead, the very breadth and seeming generosity of the term provided cover for business executives to defy responsibilities to those who employ them: the shareholders. Normally, Friedman pointed out, a

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