El hecho de que vivamos en un mundo plural e interconectado hace necesario que los problemas comunes, como la crisis ambiental, se resuelvan en común. Una de las mejores maneras de lograr esto es a través del diálogo, cuanto más extenso, mejor. La pluralidad, que tiene muchas virtudes, también puede llevar a dificultades al definir las condiciones de posibilidad de dicho diálogo. El presente trabajo desea analizar si la Iglesia Católica, a través de la encíclica «Laudato Si» del Papa Francisco, (...) podría ser un interlocutor válido en la crisis ambiental, específicamente en el contexto de la modernidad. ¿Puede un texto escrito por la máxima autoridad del catolicismo ser de interés para otros, aparte de los creyentes de esta religión y los eruditos que estudian los fenómenos religiosos? ¿Las críticas de LS a la tecnociencia implican un rechazo de la modernidad, dado que la tecnociencia es una parte inequívoca de la racionalidad moderna? (shrink)

Introduction: "Know yourself" -- The revelation of God's wisdom -- Credo ut intellegam -- Intellego ut credam -- The relationship between faith and reason -- The interventions of the Magisterium in philosophical matters -- The interaction between philosophy and theology -- Current requirements and tasks -- Conclusion.

A significant voice in encouraging the theoretical development and practical implementation of humanistic management is Pope Benedict XVI. In his Encyclical Letter Caritas in Veritate, published in 2009, he proposed a new humanistic synthesis to realign the economy with its social purpose. The aim of this book is to interpret, comment, and develop aspects of this Encyclical Letter which are significant for economic and business activity and contribute to humanistic management. The authors, specialists in their different fields, provide (...) an interdisciplinary dialogue between their repsective areas and the Encyclical. The first, theoretical, part of the book focuses on the relationship between ethics and economics to advance toward a holistic view of business and managerial activity. The second part is oriented more toward the practical and managerial aspects, and discusses how the Encyclical can contribute to more humanistic ways of management. (shrink)

This article serves as an editorial introduction to this special issue on Pope Benedict’s encyclical-letter, Caritas in Veritate ( 2009 ) and its engagement with the field of business ethics. According to this document , love in truth, which includes justice, is indeed presented as a basic moral foundation for economic and business ethics. The article provides an overview of some major themes in the encyclical and their relationship to the essays in this special issue. The authors in (...) this issue are an interdisciplinary group of scholars in the fields of philosophy, theology, psychology, business, economics, and political science who address the relevance and relationship of the encyclical to business ethics in light of their disciplinary field. Their articles include, among other topics, discussions based on recent scholarship on business ethics, the economics and ethics relationship, the orientation of business to the common good, the encyclical’s proposal of the principle of gratuitousness and the logic of gift in ordinary business, and new perspectives on economic exchange and bargains and hybrid forms of business. (shrink)

Pope Francis’s two encyclicals—Laudato si’ and Fratelli tutti—belong to the tradition of Catholic social teaching that began in 1891 with Pope Leo XIII’s Rerum novarum. There have been continuities and discontinuities within the tradition of Catholic social teaching, but there has been a tendency to downplay the discontinuities. Francis’s two encyclicals show both discontinuities and continuities with the earlier documents. The final section criticizes these two encyclicals as being too overly optimistic in their approach to solving the problems facing the (...) environment and the social, political, and economic orders. (shrink)

Resumen Fiel a la reflexión del Concilio Vaticano II y escuchando las voces de los pueblos más pobres, Pablo VI publicó la encíclica Populorum progressio, como un valiente “manifiesto” sobre el humanismo del progreso integral. La observación de los signos de los tiempos y la fidelidad al mensaje evangélico hacen que esta encíclica pueda ser leída como una amplia catequesis sobre la caridad social y, mejor aún, como una voz profética para nuestro tiempo.Faithful to the message of the II Vatican (...) Council and listening to the voices of the poorest people, Paul VI published the encyclical Populorum Progressio as a courageous “manifesto” on the humanism of integral progress. Observing the signs of the times and fidelity to the Gospel message make this encyclical read as a broad catechesis on social charity and, even better, as a prophetic voice for our time. (shrink)

We uncover fundamental dimensions of the process through which organizations embed the practice of fraternity through embarking on an organizational journey in the direction of the common good. Building on the latest encyclical of Pope Francis, _Fratelli Tutti_, about fraternal and social friendship, we offer insight into the understanding of what it means to become a fraternal organization and reflect on the key ethical and paradoxical challenges for organizations aiming at collectively contributing to the common good. We add to (...) previous work by characterizing this journey as a process involving unique ethical challenges that emerge from the paradoxes associated with this process and how this might change the nature of the relationships between organizations and others within the organizational landscape. (shrink)

It is notable how some papal social encyclicals have interchangeably used the terms ' common good ' and 'human rights.' This article analyzes the papal common good teaching and its contemporary shift to include human rights. I also explore the differential nuances between the common good and the human rights. Human rights as advocated by civil societies are understood as arising from a conception of the nature of the human person. The common good has been expressed in practical ways through (...) human rights, especially the right to work and receive a just wage. The papal social encyclicals are viewed here as relevant to our contemporary world where extreme capitalism and unrestrained consumerism have led to the accumulation of wealth and power in the hands of a few people. (shrink)

This study offers a proposal about which competencies should be fostered in organizations to promote a culture in favor of sustainability in line with Pope Francis' encyclical letter Laudato Si. As a result, seven main competencies are proposed, with their interpretation in the light of the encyclical letter, and some suggestions on how to implement them in organizations are presented. The competencies are systemic vision, critical thinking, capacity for dialog, inclusion, proper use of goods, creativity, and spirituality. In (...) addition, the study offers a discussion of the relevance of these competencies in today's business context. This study offers a novelty with respect to other theoretical proposals on competencies for sustainability since it includes competencies that require an authentic concern for other people and for a vision of the human being open to transcendence, thus breaking with instrumentalism and technocratic paradigm that underlies other proposals. In this way, it also offers a new key to interpreting the integral ecology proposed by Pope Francis, which goes beyond other approaches to sustainability in that it includes not only the person–nature relationship but also the person–person and person–transcendence or person–God relationships. The conclusions of this theoretical research can be especially useful for those who intend to promote a culture of sustainability inspired by the Catholic Social Teaching, also making use of the knowledge and good practices of competency-based management. (shrink)

The ArgumentLittle has been written about religion vis à vis eugenics and, even less on Roman Catholicism and eugenics. A 1930 papal encyclical,Casti connubii, is usually held by historians to have been the official condemnatory view of the Catholic Church on eugenics, and the document is further supposed to have induced the only organized opposition to eugenic legislative efforts in several countries (especially France). In fact, the encyclical was not directly about eugenics but a general statement of the (...) Catholic doctrine on marriage.This article attempts to clarify the issue of a Catholic position on eugenics by re-examining the encyclical itself as well as its contemporaneous reception in Germany and France, where there was a strong Catholic presence.Casti connubiiintroduced a change in the prescribed hierarchy of the aims of marriage when, for the first time, relations between spouses took precedence over procreation. While condemning the means (abortion, sterilization, etc.), the encyclical did not condemn positive eugenics. In the broader context of the history of eugenics, the reception of the encyclical emphasizes the family as the third entity between the individual and society. Eugenics, as a “religious Utopia” of modernity, developed a hegemonic discourse over the family realm. As such it entered into competition with more traditional religious institutions such as the Roman Catholic Church. (shrink)

RESUMO Recorrendo a reflexões de Alain Rabatel sobre pontos de vista e responsabilidade enunciativa, principalmente aquelas contidas em Homo narrans (2016; 2021), buscamos descrever e interpretar a gestão dos dialogismos interno e interdiscursivo na introdução da encíclica Deus caritas est (2005), assinada pelo então papa Bento XVI, por meio da análise de posturas enunciativas. Nossa principal conclusão é a de que o locutor primário (L1) gere o dialogismo do texto, primeiramente, a partir da subenunciação e, posteriormente, por meio da coenunciação (...) e mesmo da sobre-enunciação. L1 convoca parte da responsabilidade enunciativa e se associa ao ponto de vista do Novo Testamento enquanto sugere uma atualização do Velho Testamento. Nos nossos termos, o Velho que manda é destituído a favor do Novo que ama - isto é, o amor cristão-católico. Esta investigação se afilia a uma agenda de pesquisa ampla, e em curso, de análise do discurso pontifício moderno. (shrink)

Resumen El mundo globalizado actualmente ofrece innumerables beneficios para la humanidad, debido al desarrollo tecnológico, la comunicación, el intercambio entre economías, culturas y credos, la reducción de distancias, entre otros factores. Pero no existe un acceso real de todas las personas a los recursos de este mundo, ni un reconocimiento del valor de la otredad. Tensiones, conflictos y guerras marcan la actual era de globalización, excluyendo a gran parte de la humanidad del derecho de vivir en libertad, igualdad y dignidad. (...) Este artículo analiza cómo la encíclica Fratelli tutti propone la hospitalidad, la ciudadanía y la fraternidad como fundamentales para superar ambigüedades y contradicciones en un mundo globalizado. A partir del método de análisis cualitativo, exploramos los conceptos de hospitalidad, ciudadanía y fraternidad en la encíclica social, en conversación con otra literatura. La conclusión es que sólo en el horizonte de la fraternidad se superan aquellas ambigüedades y contradicciones para lo cual urge la práctica de la hospitalidad y la ciudadanía, proveiendo a todas las personas del derecho a habitar este mundo. Hospitalidad y ciudadanía, entonces, son esenciales para la globalización de la solidaridad y para la construcción de un mundo de fratelli tutti. Abstract The current globalized world enables countless benefits for humanity, through technological development, communication, exchange between economies, cultures and creeds, the reduction of distances, among other factors. But there is no real access by all people to the resources of this world, or recognition of the value of otherness. Tensions, conflicts and wars mark the current era of globalization, excluding a large portion of humanity from the right to live with freedom, equality and dignity. This article analyzes how the encyclical Fratelli tutti proposes hospitality, citizenship and fraternity as fundamental to overcoming ambiguities and contradictions in a globalized world. The method is a qualitative analysis of the concepts of hospitality, citizenship and fraternity in Fratelli tutti, in relation to similar studies. The conclusion is that it is only on the horizon of fraternity that the existing contradictions in today's humanity can be overcome. For this, the practice of hospitality and citizenship is urgent, giving all people the right to inhabit this world. Thus, hospitality and citizenship are essential for the globalization of solidarity and the construction of a world of fratelli tutti. (shrink)

An analysis is made of Pope Francis’ Encyclical Laudato Si from a general systems approach. A call is made for a dialogue between theologians and environmental scientist. A parallel is found between the Pope’s identification of rapidification as a root cause of global warming and McLuhan’s notion of the speedup of modern life due to the emergence of electric technology. An analysis of Hebrew Scriptures is made, suggesting that rather than subduing the earth, the translation of Gen 1:28 seems (...) to indicate that the intention was to occupy and tend the land. The Jewish notion of Bal Tashchit one of the 613 mitzvos or commandments from Scripture, supports this interpretation as it calls for stewardship of G-d’s gifts. (shrink)

Resumen La esperanza cristiana no consiste en una espera químicamente pura de aquellas realidades futuras de la fe, sino por el contrario, dicha espera ya tiene consigo, de algún modo, las realidades esperadas, aquellas que son capaces de educar a quien las posee. En ese sentido, el presente artículo es una lectura pedagógica a la encíclica Spe Salvi de Benedicto XVI, para identificar en ella, la dimensión educativa de la esperanza y los momentos que la componen. Para el desarrollo de (...) este trabajo se ha considerado el uso de un enfoque cualitativo y se ha establecido un nivel descriptivo. Además, se ha utilizado un diseño denominado teoría fundamentada, ya que las fuentes consultadas han sido únicamente textuales. Finalmente, este análisis particular de la Spe Salvi expone los cinco pasos por los cuáles se da en las personas la esperanza cristiana, una que nos educa y nos salva.The Christian hope does not consist in a chemically pure expectation of those future realities of the faith, but on the contrary, that hope already has, in some way, the expected realities, those that are capable of educating those who possess them. In this sense, this article is a pedagogical reading to the encyclical Spe Salvi by Benedict XVI, to identify in it, the educational dimension of hope and the moments that compose it. For the development of this work the use of a qualitative approach has been considered and a descriptive level has been established. In addition, a design called grounded theory has been used, since the sources consulted have been only textual. Finally, this particular analysis of Spe Salvi exposes the five steps by which in people Christian hope is given, one that educates and saves us. (shrink)

This article draws upon 100 years of writings which are referred to as the Catholic Social Tradition (CST). Using this tradition as a guide, the nature of work is explored along with the principles and virtues which vitalize the deepest dimension of work — how it affects the dignity of the human person. It develops five operational ethical principles which can be applied to questions of workplace ethics. Organizational policies and programs that seem consistent with CST are also discussed.

Opposing ecology to Catholicism, or vice versa, has no dogmatic, theological or philosophical foundations – it is a purely rhetorical and political maneuver. Catholicism is, and must be, deeply ecological – although this necessity has not always been properly displayed. This is clearly evidenced by both biblical testimonies confirming the value of every being and the reflection of Tradition within the theology of creation. Similarly, in this context, there are no grounds for invoking the “holy property right” to justify the (...) robbery and destruction of nature. Within the Catholic doctrine, property law is by no means holy, only conditional, and does not absolve us from treating property as a common good at the same time. Of course, this does not mean that Catholic teaching promotes in any way formal and legal restrictions on the right to property – such ideas have been repeatedly and decisively rejected by the Church. The limitation of the right of ownership is moral here – it is a postulate of justice and responsibility. At the same time, it is an expression of anthropological realism: we, all individual people, die, all families and nations expire and the earth, air and water remain. We are obliged to respect it. Opposing the good of the environment to the welfare of human communities makes no sense. Only extremely shallow and superficial reflection can build and invoke such oppositions. In general, this is not a reflection at all, but only an attempt to create ad hoc justifications for obtaining an easy income at the expense of the environment. With the current population of our planet, no one can perceive themselves or their immovable property as absolutely autonomous. We will be able to meet most of the most serious challenges related to environmental changes only when we understand our own responsibility for all living creatures along with their and our entire environment. (shrink)

This essay elucidates the theological and philosophical backgrounds of the ethics of solidarity in the thoughts of Pope John Paul II and expounds the basic hermeneutical conditions for its reappraisal in social ethics and contemporary debates. While it does not principally concern itself with defining solidarity , the question of its meaning is not completely ignored.This paper contributes to a better historico-critical understanding of the thoughts of John Paul II and an evaluation of his input to the development of Catholic (...) social thought.This essay argues that the insights of John Paul’s ethics of solidarity are as relevant as they are insufficient in constituting an ethical framework in contemporary debates on international poverty, social welfare, social change and the effects of economic globalization.The author views the writings of Paul Ricoeur as enriching the perspectives of John Paul II. (shrink)