Today, September 27, is the 484th anniversary of the Society of Jesus, aka, the Jesuits. I know this because I am Jesuit educated. I graduated from two different Jesuit schools.1 The Jesuit Education is unique and globally renown. Jesuit schools have been producing leaders in all disciplines for almost half a millennia.
It was at a Jesuit school, Marquette University in the Naval ROTC program, where I first learned of John Boyd. It was in the last few years of his life, and our Marine officer instructor taught us about "The Boyd Cycle." When I was a brand new second lieutenant, both the President of the United States and the Commandant of the Marine Corps were Jesuit school alums.2
I have always thought that first learning about Boyd in the scholarly confines of a Jesuit school was no accident. The more I learned about Boyd, the more I thought there were parallels to his approach and that of the Jesuits. I have always been amazed at these similarities.
The Jesuit approach to education and John Boyd’s theories might seem unrelated at first. One comes from a religious tradition, the other is rooted in military strategy. But when you dig deeper, you find they have a lot in common.3 Both stress the development of the whole person. Both emphasize the importance of critical thinking, adaptability, and moral responsibility. These ideas are vital for shaping leaders who can think with clarity and act with decisiveness in the VUCA world.
Jesuit education emphasizes cura personalis4, or "care for the whole person." This idea is central to how Jesuit schools approach teaching. They aim to influence a person's intellect, spirit, emotions, and morals. The goal is to form well-rounded individuals who can make thoughtful decisions and act with purpose.
John Boyd’s theories echo this comprehensive approach. Boyd’s ideas go beyond strategy and tactics. He urges leaders to develop their cognitive, moral, and creative abilities. In the whirl of reorientation we update and refine your mental models, reflects this. We strive to see the big picture, much like how Jesuit education encourages a broad understanding of the world. Both approaches push for a well-rounded view of personal and professional growth.
Jesuit education puts a high value on critical thinking. Students learn to question assumptions, think beyond surface level, and explore different perspectives. This focus isn’t just about gaining knowledge. It’s about learning to think critically to understand so we can make informed decisions.
Boyd’s OODA "loop" sketch also centers on critical thinking. The "loop" is a continuous process of learning and reflection. As we reorient, new information meets old knowledge, creating a new understanding of the situation. Boyd pushed for skepticism of the status quo and encouraged creativity in problem-solving. He knew that clinging to outdated ideas lead to failure. Instead, Boyd taught us a dynamic process of learning and adapting. This aligns well with the Jesuit focus on intellectual rigor and critical thinking.
In the VUCA world, adaptability is everything. Jesuit education prepares students to be flexible and resilient. The Jesuit concept of magis5, or “the more,” encourages continuous learning, improvement and growth. This idea isn’t about being static. Rather, it’s about being dynamic and open to change, learning from each new experience.
Boyd’s emphasis on adaptability is core to his theories. A dynamic orientation is flexible and iterative. It allows for continuous learning and refinement. Boyd understood that success in rapidly changing environments requires the ability to learn and adapt. "The whirl of reorientation" mirrors the Jesuit commitment to lifelong learning. Both approaches stress the need to evolve with the world around us.
Jesuit education teaches that intellectual growth must go hand-in-hand with moral development. Students are intensively taught to act with morals and ethics.6 Jesuit schools aim to produce leaders who are not only intelligent, but also ethical and compassionate.
Boyd’s work also highlights the importance of ethics in leadership. In his briefing The Strategic Game of ? and ?7, Boyd defines evil and corruption. Boyd emphasized acting with integrity and considering the moral implications of your decisions. This focus on ethical leadership is a key link between Boyd’s ideas and Jesuit education. Both stress that true leadership involves making decisions that are of sound morals, not merely effective.
Jesuit education aims to empower individuals to make their own informed, responsible choices. Discernment—making decisions with deep thought and reflection—is central to this. Jesuits teach students to think for themselves and act according to their values. This prepares them to face complex situations with confidence and clarity.
As to Boyd’s approach, orientation is the key to independent action. His theories give leaders the tools to refine their thinking, allowing them to make better decisions. By updating their orientation, leaders can act with clarity and intent, even in complex situations. This ability to act independently is a crucial part of both Boyd’s approach and Jesuit education. Both aim to empower individuals with the skills and thinking needed to lead with purpose.
Jesuit education and John Boyd’s strategic theories come from different places. They share a deep commitment to developing adaptable, critical thinkers. Both stress the importance of holistic development, intellectual rigor, and moral responsibility. These concepts are essential for shaping leaders who can thrive in a complex and ever-changing world.
Whether in the classroom, on the basketball court8, or on the battlefield, the principles shared by these two approaches are essential for success. They help forge leaders who can think, act, and lead with integrity. They emphasize the development of the whole person. The power of critical thinking, and the need for ethical leadership are on full display in both Jesuit education and Boyd’s theories. Both provide a strong foundation for leadership in any field.
I went to Marquette University for my undergrad (BA in history), and the University of Detroit-Mercy for my master's (economics).
President Bill Clinton and General James Jones both graduated from Georgetown University. General Jones even played basketball at Georgetown. General Jones is one of many Marine generals that went to Jesuit school. Off the top of my head: Marine Generals Joe Dunford (former Chairman of the Joint Chiefs), Joseph Hoar both went to Boston College High School. General John Sheehan went to Boston College and got his master’s at Georgetown. There are more and it could be a whole other article.
The one Jesuit I found in the list of authors John Boyd read is Pierre Teilhard de Chardin. The book was The Phenomenon of Man. The Boyd papers and books collection list can be found here. I have read that book and recommend it. Like Boyd in certain circles, Teilhard de Chardin is seen as radical and controversial.
https://en.wikipedia.org/wiki/Cura_personalis
https://en.wikipedia.org/wiki/Magis
When I went to Marquette, the liberal arts college required twelve hours of philosophy and nine hours of theology. Of the twelve philosophy credits, three had to be “The Philosophy of Human Nature” and three had to be ethics.
John Boyd’s “Strategic Game of ? and ?” reveal that strategy is a game of Interaction and Isolation. We talk about this a lot, most recently here.
Jesuit schools are historically the home of very competitive basketball programs. When I was at Marquette they made the NCAA bracket twice and the NIT the other two years. There is an old joke that the Jesuits teach you how to “Think, Drink and Root for Good Basketball!” Three Jesuit schools have won the NCAA national championship: Loyola Chicago, 1963; My alma mater Marquette, 1977 (I was 1 year old); and Georgetown, 1984. Here is an article as a case in point about Jesuit basketball excellence: https://jesuitsmagazine.org/sports-fall-2021-1
A bit of a random reference, but the Jesuit dedication to intellectual rigor is one of the best sources we have for what life was like for pre-state peoples throughout South America. We owe them a debt for preserving modes of human life that would have been forever forgotten. Pedro Lozano is one example.