Integral Human Development Research Articles

Made in Carcere: Integral Human Development in Extreme Conditions

This paper analyzes the case of Made in Carcere, an innovative social enterprise providing jobs to one of the most marginalized groups in society: convicted women. Relying on an extensive database that covers 8 years of activity, we propose a micro-level analysis of the processes adopted by Made in Carcere to foster the integral human development of convicted women, its target stakeholders. We show that this complex effort has successfully unfolded through two macro-processes: creating a safe space for experimentation and allowing convicted women to bridge their experience to the outside reality. Our work provides evidence of an organization that successfully confronts the restrictive and dehumanizing setting of prisons by means of market mechanisms that can foster convicted women’s integral human development.

The Virtue of Sobriety: Integral Ecology in Its Full Flourishing Jennifer E. Miller Notre Dame Seminary New Orleans, Louisiana

The Virtue of Sobriety:Integral Ecology in Its Full Flourishing Jennifer E. Miller Notre Dame Seminary New Orleans, Louisiana Jennifer E. Miller Introduction Pope Francis's 2015 social encyclical entitled Laudato Si' (LS) introduces a new term into Catholic social teaching, "integral ecology," and with it, gives an impetus to the further development of theologically based virtue ethics, or virtuous morality, as found in the virtue of sobriety. In order to understand the term "integral ecology" and its implications in sobriety properly, it is necessary to situate it within the context of earlier social encyclicals. Thus, I will first review the social encyclicals to show how integral human development forms the background for integral ecology. Then I will further investigate the meaning of integral ecology by following the pontiff 's Scriptural exposition of the natural moral law. Finally, I will conclude by demonstrating how the praxis of integral ecology, rooted within the natural moral law, comes to maturity in the virtue of sobriety. Although there has been a suggestion that proportionalist moral reasoning might be one way of understanding the moral implications of integral ecology,1 through [End Page 205] careful examination of the text, Pope Francis's call for integral ecology can then be understand as the summons to a full flourishing of the natural moral law in the virtue of sobriety, needed by society especially to realize this broadened idea of integral human development within the context of all of Creation. The Context of Integral Ecology "Integral human development,"2 meaning "the context within which … an adequate approach to ecology can be conceived,"3 was first introduced by Blessed Pope Paul VI in 1967, two years after the close of the Second Vatican Council.4 In contrast to earlier methodology: "[Paul VI] did not take the current conception of economic development as a starting point and then modify it. Instead, he laid down certain basic criteria by which we can measure to what extent any changes brought about in society deserve to be called authentic human development, … [thus providing] a heuristic notion of development, a framework or [End Page 206] anticipation of the 'shape' of genuine development."5 This framework of genuine development, christened by the Pontiff "integral human development," insisted upon promoting the good of every man and of the whole man6 in the "transition from less human conditions to those which are more human."7 In order to ensure the integral nature of such development, it enumerated four aspects of progress that required respect and promotion: economic, social, cultural, and spiritual.8 Paul VI saw the elaboration of these four interrelated aspects of human development as constitutive of the Church's contribution to society: "The Church, … which 'seeks but … to carry forward the work of Christ himself under the lead of the befriending Spirit,' … wishes to help [men] to obtain their full flowering and that is why she offers [them] what she possesses as her characteristic attribute: a global vision of man and of the human race."9 This global vision of the development of the human person, emphasizing the relationship of the various aspects of integral human development, as well as that between the development of each individual person and that of society as a whole, became a constant reference point elaborated in later encyclicals. St. John Paul II's 1987 social encyclical Sollicitudo Rei Socialis (SRS), written to coincide with the twentieth anniversary of Populorum Progressio (PP),10 begins by stating that "the aim of the present reflection is to emphasize, through a theological investigation of the present world, the need for a fuller [End Page 207] and more nuanced concept of development."11 The idea of integral human development here becomes more Scripturally, and thus more theologically, rooted. It emphasizes the revelation of the "specific nature of man"12 in the Creation story of Genesis and reveals and establishes the importance of the virtue of solidarity in having and being for such development.13 Caritas in Veritate, Pope Benedict XVI's 2009 social encyclical, also written to commemorate PP, continues to insist that "progress of a merely economic and technological kind is insufficient."14 He highlights the importance of civil...

Teaching Catholic Stakeholder Thinking Using the Open-Ended Case Method

Today’s managers face a competitive and globalized marketplace, with a multitude of stakeholders demanding their time and attention. The fast pace of this environment can overwhelm them and may interfere with their desire for meaningful work and an integration of their personal and professional values. This paper addresses this challenge by combining stakeholder theory and Catholic Social Tradition to form Catholic Stakeholder Thinking. Possessing values that are shared by managers of diverse faiths and beliefs, it explains how key Catholic social tenets and the resulting normative obligations inform managerial responsibilities to stakeholders. Catholic Stakeholder Thinking is taught and reinforced through the open-ended case method, an approach which encourages managers to critically examine the complexities of an issue. This determines whether their decisions promote integral human development and the common good in solidarity with the poor. The open-ended case method approach anchored in Catholic Stakeholder thinking sharpens managers’ skills and may contribute to personal development. Because of its shared focus on integral human development and the common good in solidarity with the poor, it can be used by managers of good will who hold different (or no) religious affiliations.

Integral Human Development via Sen’s Capability Approach and a Faith Community at the Latin American Urban Margins

Integral Human Development via Sen’s Capability Approach and a Faith Community at the Latin American Urban Margins

Integral human development

The concepts of sustainable development and corporate social responsibility are intended to humanize activity. However, are the existing concepts sufficient for them to fully realize their place in the world and its ecosystems, and to fulfil these roles? Is it necessary to seek a new concept of human organizational development, one which would strengthen the roles of creator, innovator and coordinator with total respect for the laws of nature? The author points to the contemporary threats and the need to search for new ideas and a more sensitive interaction with the environment, organizations, society and nature. This is necessary not only in meeting the goals of sustainable development, but also for development that is renewable, energy-efficient, closed loop, coordinated with nature and respecting its laws – and even using them. International organizations should not only prevent violence and preserve human rights, but also support the integrated development of individuals, communities and societies. They would thus help prevent stratification while increasing awareness and stimulating creativity. Integral development covers everything and everyone, is complete and respects the constant changes occurring in dynamic space. The concept of integral development seems now closer to modern humanity. Integrity means the interplay and interaction between all the elements of a set (organizations, communities, businesses, workers, the environment, nature) and the common good. This is not merely an idea but an actual necessity. Integral development is human development, and its organization is compatible with nature. This means being aware of coexistence and need to improve. In the absence of one or the other of these, it would not be possible to speak of integral development.

Struktura i kompetencje Dykasterii ds. Integralnego Rozwoju Człowieka

Dykasteria ds. promowania integralnego rozwoju człowieka będzie szczególnie kompetentna w kwestiach dotyczących migracji, potrzebujących, chorych i wyłączonych, zmarginalizowanych i ofiar konfliktów zbrojnych oraz katastrof naturalnych, więźniów, bezrobotnych i ofiar jakiejkolwiek formy niewolnictwa i tortury. Niniejszy artykuł ma celu ukazanie struktury i kompetencji nowopowstałej dykasterii, która wpisuje się w szeroki plan papieża zreformowania Kurii Rzymskiej w taki sposób, aby odpowiadając na potrzeby czasu i miejsca mogła ona lepiej realizować swoje główne zadanie, jakim jest niesienie pomocy Biskupowi Rzymu w załatwianiu spraw Kościoła powszechnego (kan. 360). Głównym zadaniem Dykasterii jest integrowanie różnych narodów ziemi.

Pope Francis’ Integral Human Development: an Inclusive Growth Proposal

Pope Francis’ Integral Human Development: an Inclusive Growth Proposal

Políticas Públicas y Educación Rural en La Sierra del Perú: Construyendo Alternativas (2 Parte) – Ecosistemas de Montaña: Las Bases y los Fundamentos para un Sistema Educativo Propio

Con el fin de dar continuidad al tema de la educación rural y su incidencia directa en los ecosistemas de montaña de la sierra peruana (ver Guerrero y Paz Soldán, 2017), en esta segunda parte, los autores presentamos una propuesta educativa alternativa enfocada a alcanzar un sistema educativo propio. El sustento de la propuesta se encuentra, en primer lugar, en las bases conceptuales que sustentan la intención, el interés y el objetivo de apostar por un modelo educativo que aporte al desarrollo humano integral de peruanos y peruanas, especialmente de las zonas rurales andinas. Se trata de transformar la institución educativa para convertirla en gestora del desarrollo rural sostenible y la conservación de los ecosistemas de montaña, con una visión de largo plazo y de mejora continua. El primer paso es proponer un sistema educativo que articule al sistema natural con el sistema social a través de los sistemas productivos, el que actuará como bisagra. Su comprensión y aplicación se constituirá en la unidad fundamental de la formación integral de las nuevas generaciones. Para esto, se plantea involucrar a los estudiantes en la gestión de la actividad productiva, evitando de esta manera que el desarrollo de la vida de la comunidad y el desarrollo de la escuela vayan en direcciones distintas. Debido a que la vida cotidiana y la generación de cultura y conocimiento están estrechamente vinculadas a los procesos productivos de la comunidad, se propone como premisa inicial la articulación sociopedagógica de la escuela con la producción, considerando al “trabajo” como elemento de realización personal. Estas ideas se plasman a través de una alternativa curricular que conduce hacia una nueva escuela, para ello se plantea el desarrollo de un Sistema Agroecológico Educativo Productivo, en el que se rescatan los principios de la agricultura ecológica, es decir una agricultura que no degrada los recursos productivos de los ecosistemas, en un marco de logros, actividades y aprendizajes significativos y permanentes.

“SOCIAL POETS” AND “SOWERS OF CHANGE”: THE ROLE OF POPULAR MOVEMENTS WITHIN THE CHURCH AND SOCIETY

The purpose of this article is to analyze the contemporary debate on “popular practices” in the light of the dialogue between Pope Francis and the representatives of popular movements during three different world meetings organized by the Dicastery for Promoting Integral Human Development. Popular movements are grassroots organizations and social movements. They represents increasingly excluded social actors as landless farmers, homeless and persons living in communities without adequate infrastructure. Popular movements are collective subjects or groups coming together and recognizing themselves neither in a national identity nor in the same social class. The purpose of the author is to establish a connection between the creativity of the popular movements and Michel de Certeau’s semiotic of everyday life.

SCUOLA DI ECONOMIA DELLO SVILUPPO INTEGRALE: I.P.I. CONTRO P.I.L.

There are three levels of human development: social project, political project, economic project to reach integral human development Lonergan theory: value is in the man self-conscious and humanly auto-proportioned. Value is not economic, is human and assumes the economy develops not already and on its own autonomous laws, but thanks to practice application of the ideas of man and his intelligence . Productivity system: point-to-point, point-to-line and point-to- surface: no limit to the creativity of human being. Without human cooperation no ideas of economic development because he dominates economic mechanisms through his intelligence his self- appropriation: his consciousness of being the subject. Good of order leads to integral human development, since economics becomes a human science related to political economy to achieve better conditions of standards of living for the whole of humanity. The aim: creation of a renewed “School of development economics”, based on the good of order for the integral development of all countries, different from last century ideas, because development is integrative , transparent and complete, refusing economic liberalism , and defined the new name for peace . Economy is a fact of life, is knowledge, so no more mere transfer of wealth: development comes from transfer of knowledge. Its vector characters : balanced, sustainable and durable. Let’s leave GDP as measure of country development for U.P.I. (Unexploited Potential Index ) in its human characters , animals and environment in which investment has to supply a planned social return.

Ponadczasowość myśli dydaktycznej świętego Augustyna

The catechetical work De catechizandis rudibus , that is, The initial teaching of religion , due to the way Saint Augustine treats its addressee and the addressees of his preaching, can be considered valid for successive generations of educators – not just catechists or teachers. The whole process of catechetical instruction which is the subject of Augustine’s insightful study is essential for understanding education in a broader sense – as humanistic education, which should not be reduced to the technological aspect, but should be considered in terms of the overall impact of the mutual relationship between the teacher and the student. Augustine’s reflections pertain to the foundations of educational processes that are implied by the concept of man as a bodily and spiritual being, to his world of values, and to the connection between catechetical teaching and everyday human life. By appreciating the existential dimension of catechesis Augustine contributes to the reflection on the possibility of natural and religious cognition in search of the meaning and purpose of life. In this way he shows the specificity of Christian humanism and the opportunities it offers in solving educational problems. The methodology proposed by St. Augustine sensitizes us to the educational aspect of didactics. It shows that the separation of didactic and educational influences is contrary to the idea of integral human development, which is inherent to the personalist pedagogy. It entails the conviction that every teacher, regardless of his field of specialization, is an educator.

Laudato Si' and Integral Ecology: A Reconceptualization of Sustainability

This study analyzes sustainability concepts through the lens of Roman Catholic Social Teaching (CST) with a special emphasis on Laudato Si’. CST expands the focus of sustainability to include social justice through its emphasis on human dignity, the common good, and caritas. In CST, justice is understood as structural, while environmental obligations are connected to integral human development and peace. In Laudato Si’, Pope Francis calls on us to counter prevailing unjust systems with a structural reordering of multiple ecologies: environmental, economic, social, cultural, and daily life. Based on this reordering, he developed the notion of integral ecology, and we show how it encompasses a set of existing sustainability ideas in CST and, more importantly, how it changes the focus and scope of sustainability. Unfortunately, and despite supposed good intentions, some institutions misrepresent and use the term “sustainability” to justify systems that result in “un-sustainable” consequences. We thus show how Laudato Si’ offers an antidote to such unsustainable practices by reconceptualizing the sustainability construct through the notion of integral ecology.

Traces of civil economy in early modern Franciscan economic thought: an education essay for civilisation and integral human development

After a brief historical reconstruction of the emergence of the market economy as a model of social order in Europe, dating back to the eleventh century – the century of the commercial revolution – the paper focuses on the decisive contribution of the Franciscan school of thought to furnish the theoretical infrastructure of the new mode of organizing the economic sphere. The argument proceeds discussing the reasons why already at the end of the sixteenth century the civil market economy progressively gave way to the capitalist conception of the market that became dominant at the time of the Industrial Revolution. The exposition closes, suggesting the main reasons why in the last two decades the civil economy perspective is gaining new ground, in particular, why the category of the common good is attracting more and more attention among both economists and policy-makers.

Laudato Si’ and Integral Ecology: A Reconceptualization of Sustainability

This study analyzes sustainability concepts through the lens of Roman Catholic Social Teaching (CST) with a special emphasis on Laudato Si’. CST expands the focus of sustainability to include social justice through its emphasis on human dignity, the common good, and caritas. In CST, justice is understood as structural while environmental obligations are connected to integral human development and peace. In Laudato Si’, Pope Francis calls on us to counter prevailing unjust systems with a structural reordering of multiple ecologies: environmental, economic, social, cultural, and daily life. Based on this reordering, he developed the notion of integral ecology, and we show how it encompasses a set of existing sustainability ideas in CST and, more importantly, how it changes the focus and scope of sustainability. Unfortunately, and despite supposed good intentions, some institutions misrepresent and use the term “sustainability” to justify systems that result in “un sustainable” consequences. We thus show how Laudato Si’ offers an antidote to such unsustainable practices by reconceptualizing the sustainability construct through the notion of integral ecology.

UN’s ‘Millenium Development Goals’(MDGs)/Post-MDGs and Religions’ Response: Centering on Catholic Social Teachings’ Approach to Integral Human Development

UN’s ‘Millenium Development Goals’(MDGs)/Post-MDGs and Religions’ Response: Centering on Catholic Social Teachings’ Approach to Integral Human Development

THE STRATEGY FOR CREATION OF THE MODERN CONCEPT OF INTEGRATIVE-HOLISTIC EDUCATION (A CASE STUDY OF MINING SCHOOLS OF THE URALS)

Introduction. The relevance of the problem under study is caused by the contradiction between the necessity of fundamentalization of education, raising it to the level of the requirements of integral human development and the deepening disintegration of all sides of his life, including vocational education. The aim of the present publication is philosophical and pedagogical reflection and development of mechanisms for mainstreaming integrative-holistic approach when building a hypothetical model of professional education, aimed at provision of strategic turn towards more balanced (dialectical) approach to the traditional values of education. In particular, it concerns the experience of mining schools of the Urals. Methodology and research methods. A leading approach to the study of this problem is an integrative-holistic approach (PPI) that can identify the holistic nature of the pedagogical system in which: a) inter-transformation of cooperated parts occurs not at the expense of each other, but on behalf of each other part; b) the existence of common points of contact between the cooperated components is complemented by the coexistence of the opposite, sometimes mutually exclusive sides of life; c) the idea of the priority of the whole is in harmony with the idea of polycentrism. Results and scientific novelty. The study shows the failure of the monopoly of the prevailing doctrine of competence-based education as a means for the successful resolution of global problems of reintegration of human existence and therefore postulated the necessity of antinomization (diversification) of education. The authors make the original hypothesis of the construction of the concept of vocational education on the basis of the reconstruction of experience of the mining schools of the Urals and prove the prospectivity of integrative-holistic strategy of reconstruction of educational experience in modern conditions. The system of technological and methodological support of the process of reconstruction of educational experience in modern conditions on the basis of an integrative-holistic approach is developed and presented. Practical significance. The materials of this article can be useful when modeling, the design and construction of educational organizations (systems) that meet the needs of development, the formation and socialisation of a multidimensional personality and the requirements of emerging new communications reality in the relationship of education, production and social environment.

What Makes Elementary School Students Read in Their Leisure Time? Development of a Comprehensive Questionnaire

AbstractWhy should children read in their leisure time? Reading may contribute to the acquisition of reading literacy and may foster integral human development. However, there has been a scarcity of research on determinants of leisure time reading among elementary school students, especially regarding environmental aspects. In this article, the authors report on the development of a differentiated questionnaire regarding these determinants. Based on a previous series of qualitative and quantitative pilot studies, a study with 980 elementary school students was conducted, applying scales based on behavioral beliefs (motivation in action, thematically congruent consequences, and thematically incongruent costs and benefits), normative beliefs (subjective norm), and control beliefs (self‐efficacy and controllability) as predictors of leisure time reading. After excluding motivation in action from analysis because of multicollinearity problems, the variables thematically incongruent costs and benefits, self‐efficacy, and controllability explained 50% of variance in the criterion reading frequency. Analyses of covariance indicated that children, especially daughters, of mothers with high educational attainment showed significantly more leisure time reading. The benefits of focusing on students’ beliefs and of including environmental aspects in research on leisure time reading are discussed.

Ruedas vinculantes como espacio de inclusion en el contexto universitario: la experiencia de la Universidad Estatal Amazónica, Puyo, Pastaza, Ecuador

In the Amazon State University (UEA) in the Ecuadorian Amazon, a program was initiated Integral Human Development, applying the methodology of the TCI. As first results of the Chatting Circles (term used in the university context for TCI), the findings of the participants, highlighting that the topics serve them as a contribution to improve their own problems, they feel relief and greater confidence present, as well as greater confidence and solidarity with classmates. This confirms that the meetings contribute to the creation of solidarity networks.

Theorizing Ecclesial Ecocriticism: Pathetic Fallacy in Ecclesiastical Literature on Climate Change

The objective of this paper is to show the Catholic Church's concern with ecology in its literature, its use of literary devices to enhance an effective response to the call for nature's protection and to show to what extent one can hypothesize ecclesial ecocriticism as a theory different from its literary counterparts. The methodology that will be used is that of ecocriticism or green study; this paper is a stylistic investigation of the Catholic Church's discourse on climate change, namely Pope Benedict's encyclical letter Caritas in Veritate on Integral Human Development in Charity and in Truth (2009), and Pope Francis's encyclical letter Laudato Si on Care of our Common Home (2015). Reading these works, one becomes aware that Catholic Church leaders are engaged in a particular type of ecocriticism. How is this different from literary ecocriticism? And for what purpose do church leaders use literary figures in their discourse? These are the questions around which the discussion will be held. The paper will argue that there is an ecclesial ecocriticism endowed with its special characteristics. Our hypothesis is that the use of personification and pathetic fallacy in the two popes' works on nature leads to two types of pathetic fallacies, namely, humanization of nature and naturalization of the human being, thus strengthening this conception of nature as God's creation and gift to humanity, and thus efficiently pleading the latter for nature's protection.

Does Culture Matter in Economic Behavior?

In this article we address the following question: does culture play a role in economic behavior? We conclude that culture influences economic behavior in all three areas of economic activity: work, consumption, and leisure. Our proof lies not so much in replicating certain experimental results, but in documenting in real-world circumstances how culture influences economic behavior. Attention to the role of culture in economic affairs acknowledges that humans are more than the one-dimensional, autonomous, individuals, as premised in mainstream economics, whose very existence is temporal, whose role in economic affairs is strictly instrumental, and whose behavior is virtually the same across cultures. We have argued that humans are two-dimensional twice over. First, humans are individual beings and social beings: solitary and communal, self-made and culture-bound, autonomous and dependent, rational and emotional, self-centered and other-centered. Second, humans are both matter and spirit. The duality of the human person, rooted in individuality and sociality, affords an opportunity to unify economic theory wherein individuality is the focus of microeconomics and sociality is the center of macroeconomics. Putting the isolated individual at the very heart of economics closes down that opportunity and assures that mainstream economic theory will remain truncated indefinitely. The makeover of mainstream economics will take place once neo-classical economists accept that the ultimate end of economic systems relates not to maximum personal net advantage but to integral human development.