Davos and the World Economic Forum: A Plain-Spoken Guide for the Curious

A collaboration between Lewis McLain & AI

Every January, headlines begin to murmur about a small Alpine town in Switzerland where presidents, prime ministers, billionaires, activists, and journalists gather in winter coats and sensible boots. The place is Davos. The occasion is the annual meeting of the World Economic Forum.

For many people, what they hear sounds mysterious, elite, or faintly ominous. For others, it sounds like empty talk in a luxury setting. Most people simply want to know: what is this thing, who’s there, and why does it matter?

This essay is written for that middle ground—the reader who knows little, hears a lot, and wants a clearer picture without conspiracy or cheerleading.


What the World Economic Forum actually is

The World Economic Forum is not a world government. It cannot pass laws, levy taxes, deploy troops, or compel nations or companies to do anything. It is an international nonprofit organization based in Geneva whose central purpose is to convene people who rarely sit in the same room: political leaders, business executives, academics, civil-society leaders, technologists, and journalists.

Its core belief is simple: many of the biggest problems of modern life—financial instability, pandemics, climate change, technological disruption—do not respect borders or sectors. Governments alone cannot solve them. Markets alone cannot solve them. NGOs alone cannot solve them. The Forum exists to provide a neutral place where these worlds collide, talk, argue, and sometimes align.

That makes the Forum a platform, not a power. Its influence comes from who attends and what conversations happen—not from any formal authority.


How Davos became Davos

The Forum began modestly in 1971, founded by German economist Klaus Schwab as the European Management Forum. The early meetings focused on helping European companies learn modern management practices. Davos, a quiet mountain town, was chosen deliberately: remote enough to keep people focused, neutral enough to avoid national dominance.

Over time, as globalization accelerated, business problems became political problems, technological problems became ethical problems, and economic decisions began shaping entire societies. The Forum expanded with the world it was trying to understand.

What started with a few hundred executives grew into a global gathering. Today, the annual meeting typically brings about 2,500–3,000 participants from more than 130 countries, including dozens of heads of state and government, hundreds of CEOs, leaders of international organizations, researchers, activists, and several hundred journalists. It is large—but intentionally capped to remain workable rather than sprawling.


What actually happens there

The popular image of Davos is a series of panel discussions filled with polished talking points. Those panels do exist, and they are public-facing for a reason: they help surface ideas and set agendas.

But the real substance happens elsewhere.

Davos is designed for density of interaction. Leaders move between formal sessions, small working groups, bilateral meetings, and unplanned conversations in hallways and cafés. Many of these meetings are private and off the record—not because secrets are being plotted, but because frank conversation is impossible when every sentence becomes a headline.

No binding decisions are made. No treaties are signed. What does happen is relationship-building, early alignment, and problem-definition. In global affairs, those are often the invisible first steps before any formal action occurs later through governments, markets, or institutions.


What the Forum has actually achieved

It’s fair to say the World Economic Forum has not “solved” the world’s problems. Anyone claiming otherwise should be met with raised eyebrows. Its contributions are subtler.

First, the Forum is exceptionally good at agenda-setting. Ideas such as stakeholder capitalism, ESG reporting, global health coordination, and AI governance gained early prominence at Davos before moving into boardrooms and legislatures.

Second, the Forum has served as an incubator for cooperation. It has helped launch or align initiatives in areas like vaccine access, climate finance, and cybersecurity norms by bringing public and private actors together before formal mechanisms existed.

Third, Davos has functioned at times as an informal diplomatic space. Leaders from rival nations have used it to test ideas, reduce misunderstandings, or reopen channels of communication. These moments rarely make headlines, but they matter precisely because they happen before crises harden into policy.

In short, Davos doesn’t produce outcomes the way elections or treaties do. It produces conditions under which outcomes later become possible.


The criticisms—and why they persist

Criticism of Davos is not irrational. It is, by design, an elite gathering. Many participants arrive by private jet to discuss inequality, climate change, or social strain. The optics are unavoidable, and resentment is understandable.

There is also a persistent frustration that Davos produces more talk than action. That criticism confuses a forum with an executive authority—but it still lands emotionally, because people want visible results.

Finally, there is the concern that some voices—particularly from poorer countries or grassroots movements—struggle to compete with corporate and state power. The Forum has tried to broaden participation, but the imbalance remains a legitimate tension.

These critiques don’t mean Davos is useless. They mean it is limited, and that limitation should be understood rather than ignored.


The bottom line

The World Economic Forum is neither a secret government nor an empty spectacle. It is a tool—an imperfect one—for convening global influence in one place and forcing conversations that rarely happen elsewhere.

Davos matters not because it commands the world, but because it reflects it. The same tensions people feel about globalization, inequality, power, and accountability show up there in concentrated form. That makes it an easy target—and also a useful mirror.

In a fragmented age, the experiment of bringing rivals, allies, critics, and skeptics into the same snowy town continues not because it is ideal, but because no better alternative has yet emerged. Davos doesn’t promise solutions. It offers something rarer and more fragile: the possibility that people with power might listen to one another before deciding what to do next.


Appendix A: Security, Protest, and Public Order at Davos

One of the most common questions people ask—often with suspicion—is: How can so many powerful people gather without turning the place into a fortress?

Security at Davos is led almost entirely by Swiss public authorities, not private forces. Swiss federal and cantonal police, local Davos police, and Swiss Army units operate in support roles such as airspace monitoring, logistics, and rapid response. Visiting leaders bring their own close-protection teams, but overall coordination remains Swiss.

The approach is layered and restrained. Davos is a small, geographically isolated town with limited access routes, which allows authorities to manage entry into the town rather than militarize individual buildings. Accreditation controls, police presence, and venue security form concentric rings, while the overall posture emphasizes predictability and calm rather than intimidation.

Protests are not banned. Switzerland strongly protects the right to assembly. Demonstrations are permitted with advance coordination, designated areas, and agreed routes. Police focus on separation and de-escalation, not suppression. As a result, protests at Davos are usually visible, peaceful, and orderly—more expression than confrontation.

Security at Davos works not because it is overwhelming, but because it is boringly competent.


Appendix B: Who Sets the Agenda?

The Forum’s agenda is not improvised, nor dictated by any single government or corporation.

At the top is a Board of Trustees, responsible for mission, long-term direction, and governance. The board does not choose individual panel topics or speakers, but it defines strategic priorities—the big questions the Forum believes the world must confront in the coming years.

Turning those priorities into an annual theme and program is handled by executive leadership, standing expert networks, and ongoing consultation with governments, international organizations, companies, and research institutions. Themes are often developed years in advance and refined annually as conditions change.

The board sets the compass, the staff draws the map, and participants fill in the terrain.


Appendix C: Where Is the Founder Now?

After leading the organization for more than five decades, Klaus Schwab has stepped back from day-to-day control. He no longer runs operations, sets agendas, or directs programming.

Today, his role is honorary and advisory—that of an institutional elder rather than an executive. Operational leadership rests with a new generation of executives, reflecting the Forum’s attempt to evolve beyond its founder while preserving continuity.


Why the appendices matter

Questions about security, agenda control, and founder influence are often where speculation rushes in to fill silence. Laying out the mechanics doesn’t require defending the Forum—it simply replaces myth with structure.

The World Economic Forum’s influence lies less in who controls it than in who chooses to show up. That remains its defining feature—and its enduring controversy.

The Miracle of Dialogue: Reuel L. Howe’s Vision for Human and Spiritual Connection

A collaboration between Lewis McLain & AI

Introduction

I don’t actually remember where I found this book many years ago. I recall using it in year-long workshops I once conducted for new and emerging city managers, as well as another workshop for finance directors. I’m sure it was likely an attractive title to me since Linda & I were once involved in and led a marriage communication weekend. Nevertheless, I knew this book addressed a workplace need. I gave my 2,000+ library away to a high school librarian a few years back, so I can’t retrieve it to see any notes I might have written in the book. Still, this essay is an attempt to convey a critical message to anyone who might read my blog. LFM

When Reuel L. Howe, Episcopal priest and professor of pastoral theology, published The Miracle of Dialogue in 1963, he was addressing one of the deepest crises of his time: the loss of authentic communication. For Howe, dialogue was not simply conversation, but a sacred process through which persons discover themselves, one another, and God. His book outlined principles that remain as necessary today as they were in the turbulent 1960s.

Dialogue as Life-Blood

Perhaps the most vivid line in Howe’s book is this: “Dialogue is to love, what blood is to the body. When the flow of blood stops, the body dies. When dialogue stops, love dies and resentment and hate are born. But dialogue can restore a dead relationship. Indeed, this is the miracle of dialogue.”

Here, Howe underscores that dialogue is not optional. Just as circulation sustains physical life, communication sustains relational and spiritual life. When dialogue dries up—whether between spouses, friends, or nations—resentment, suspicion, and hostility emerge. Yet the miracle is that dialogue can revive what seems dead.

Barriers and Breakdowns

Howe was realistic about how hard this is. He wrote, “A barrier to communication is something that keeps meanings from meeting.” He understood that people may speak the same words but miss each other’s meaning because of fear, assumptions, or prejudice.

Such barriers are not merely semantic—they are deeply personal. He observed, “The breakdown of community and, therefore, of dialogue occurs when there is an obliteration of persons. This obliteration takes place when one person or the other exploits the relationship for any purpose other than its true one.”

In other words, dialogue collapses when we treat others as objects to be managed instead of persons to be honored.

The Ontological Depth of Dialogue

Howe believed dialogue reaches beyond words to touch the very core of being. “Every genuine conversation, therefore, can be an ontological event, and every exchange between husband and wife, parent and child, teacher and pupil, person and person, has more meaning than the thing talked about.”

In practice, even ordinary conversations about chores or daily frustrations carry transformative weight if both parties enter them with openness.

Knowing and Being Known

Howe taught that self-knowledge is relational: “Only as we know another and are known by him, can we know ourselves.” To be human is to be relational, created in the image of a God who exists in eternal relationship. Thus, dialogue is not just human skill but divine calling.

Why Howe Wrote the Book

Howe wrote The Miracle of Dialogue because he saw his culture losing this art. In politics, debate was replacing dialogue. In families, silence or command took the place of listening. In the church, sermons and programs often substituted for genuine pastoral presence. He believed the consequences were devastating: alienation, loneliness, and the collapse of community.

Yet he also believed that the miracle of dialogue could reverse the trend. By practicing vulnerability, respect, and attentiveness, people could rediscover each other and reweave the fabric of society.


What Now? A Practical Guide to Living Dialogue

Howe’s work begs the question: what should the reader actually do with this? The miracle of dialogue is not realized in theory but in practice. Here are five starting steps:

  1. Create Space for Listening
    • Set aside time each day to listen without agenda. In a family, this may mean turning off devices at dinner and allowing everyone to share. In the workplace, it may mean pausing before giving answers and hearing out the full story.
  2. Practice Vulnerable Speech
    • Risk saying what is truly on your heart, even if it feels small or unpolished. Howe reminds us that dialogue is born in honesty, not performance.
  3. Check for Barriers
    • When a conversation feels stuck, ask: “What barrier is keeping our meanings from meeting?” Misunderstanding, assumption, or defensiveness may be blocking true exchange. Naming the barrier can begin to remove it.
  4. Value Persons over Outcomes
    • Resist the temptation to enter conversation simply to win, persuade, or manage. Howe warns that exploitation obliterates persons. Instead, see the person as more important than the argument or decision.
  5. Invite God into Dialogue
    • Whether through prayer before a difficult conversation or openness to the Spirit’s prompting while listening, recognize dialogue as a sacred act. Dialogue, for Howe, is not just about communication between humans but communion with God.

Practicing the Miracle of Dialogue: A 7-Day Plan

Reuel L. Howe believed dialogue was not merely theory but a way of life. To begin living it, here is a week-long practice plan drawn from the principles of The Miracle of Dialogue. Each day focuses on one theme, with a concrete exercise.

Day 1: Create Space for Listening

Choose one person in your life. Set aside 15–20 minutes today to listen to them without interruption. Repeat back what you heard to confirm understanding.

Day 2: Practice Vulnerable Speech

In a conversation, share something real from your heart—a worry, a hope, or a memory. Notice how honesty changes the dynamic.

Day 3: Check for Barriers

Reflect on a recent strained conversation. Identify at least one barrier—assumption, fear, or distraction. Plan a follow-up where you acknowledge the barrier and try again.

Day 4: Value Persons over Outcomes

In a conversation today, consciously put the relationship ahead of the result. Say to yourself: “This person is more important than my agenda.”

Day 5: Invite God into Dialogue

Before a key conversation, pause and pray: “Lord, help me to listen as You listen, and to speak as You would speak.” Reflect afterward on how the exchange felt.

Day 6: Engage Across Difference

Seek out a conversation with someone whose perspective differs from yours. Ask questions with genuine curiosity, aiming to understand rather than persuade.

Day 7: Reflect and Renew

At week’s end, journal about moments when dialogue felt alive. Identify one practice to carry forward—listening, praying, or honoring the person over the outcome.


Conclusion

Reuel L. Howe’s The Miracle of Dialogue is both timeless and timely. His insistence that dialogue is like blood to the body, that barriers keep “meanings from meeting,” that every genuine conversation is more than its subject, and that we only know ourselves by being known by others—all these insights point to dialogue as the lifeblood of human existence.

Howe wrote the book to warn against the dangers of monologue and manipulation and to point toward the sacred possibility of real conversation. For readers today, the “What Now” is clear: create space, practice vulnerability, check for barriers, value persons, and invite God into the exchange. In doing so, we participate in the miracle that can heal broken relationships, revive community, and draw us closer to God Himself.