Sub-Saharan Africa like some other parts of the world is plagued by myriads of problems such as environmental degradation, climate change, illegal migration, human trafficking, terrorism, resources conflicts, bad and inept leadership, failing states, armed banditry, drug smuggling, youth restiveness, unemployment, etc. One of these problems, unemployment, has led to the devastation of many human lives and equally made some persons to live in degrading manner that affect environmental resources. Unemployment is not simply about statistics or numbers but about actual (...) human lives who are holders of rights and dignity. Unemployment can impede the exercise of human rights and prevent people from living meaningful lives. In spite of the region’s enormous natural resources and human capital unemployment remains drastically unabated. Why is this situation so? This situation is problematized here. Consequently, this paper critically and analytically examines this problem of unemployment in Sub-Saharan Africa in the light of an ethics of solidarity. The paper hermeneutically interprets the concepts involved in the study. The grave reasons for unemployment in the region will be examined with likely solutions. Besides these possible solutions, the paper sees the issue as also bordering on ethical realities. Many of the factors that causes employment borders on human behaviours and morality. There are ethical dimensions to the issue then. This is why the paper takes the vantage point of an ethics of solidarity to argue for an additional solution to the problem. This is equally the theoretical frame from which the problem of unemployment is examined. Living in solidarity makes individuals to easily collaborate and overcome societal problems like unemployment. The paper finds that unemployment is a pervasive problem in the sub-continent and is causing grave consequences for both human lives and the environment. The paper concludes that an ethics of solidarity can help in mitigating the problem of unemployment in the sub-continent. And that when this is done it will help to create a happier and peaceful sub-continent. (shrink)

Talk of matters ethical is, in the psychotherapeutic context, typically relegated to therapy’s preconditions and setting, i.e., to its ‘frame’. What goes on within that frame, i.e., therapeutic action itself, gets theorised in psychological rather than ethical terms. An explanation for this is the frequent therapeutic imperative to extirpate self-directed moralising. Moralising, however, constitutes but a phoney pretender to the ethical life. A true ethical sensibility instead shows itself in such moments of life as involve our offering humane recognition to (...) one another and to ourselves. Being offered such recognition not only allows a patient to internalise it as a remoralising dignity or healthy pride. It also enables the patient to know herself by animating within herself a range of virtue concepts—courage, probity, repentance, etc.—which can then function as regulative ideals for a well-functioning psyche. Inchoate anxiety now takes shape as intelligible guilt. Repentance and the repair of damaged relationships now replace blame’s repression or projection. Conscience now becomes a motor for therapeutic change. In such ways, ethical concern constitutes not merely the frame but the living flesh of the therapeutic project. (shrink)

The paschal mystery holds a place of prominence in the lives of Catholics, both theologically and pastorally. Given its prominent theological and ecclesial place since the Second Vatican Council, this article examines the place and role of the paschal mystery for Catholic education. With the move from a ‘classicist world view to historical mindedness,’ the thought of Bernard Lonergan is employed – particularly his understanding of the person as subject and his law of the cross – as a means to (...) frame the relationship between the paschal mystery and Catholic education. (shrink)