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Abstract
This article uses three value constructs, Catholic social thought (CST), feminist political economy (FPE) and ecological economics (Eco-Econ) to critique current mainstream economics. Insights from these values open a way to seeing and creating a just, sustainable future. Within this value framework we propose the integration of these themes in educational curricula (1) to allow both a critique of and alternatives to today's ecological, economic and care crises and (2) to provide students with the habits of lifelong study, reflection, prayer and action with others to a transformed future. To move toward seeing and living anew, we suggest that three areas be interwoven in the curriculum: CST, FPE and Eco-Econ values, service and contemplative learning, with institutional commitment in action.
Notes
1. Rio +20 was the United Nations Conference on Sustainable Development held in Rio de Janeiro, Summer 2012. For more information see http://www.uncsd2012.org/.
2. This paper further develops ‘Seeing the World Anew: A Framework for and Renewed Economy’ by Maria CitationRiley, O.P., The Center of Concern, Washington, DC, May 2010. The original article was written in response to the multiple global crises that were occurring in 2007–2008. See www.coc.org/node/6539.
3. This focus on the financial sector is a result of the financialisation of the US economy over the past several decades. For a full discussion of this process and its effects on the recovery from the Recession of 2007–2008, please see Thomas Palley. Citation2007. ‘Financialization: What It Is and Why It Matters.’ Levy Economics Institute at http://www.levyinstitute.org/pubs/wp_525.pdf.
4. Depletion of natural resources and unpaid family and community care work are not counted in the Gross Domestic Product (GDP) which measures the success of the economy, hence they are considered ‘externalities’ to the economy.
5. Human well-being has been variously described, but economists have agreed upon some general commonalities, including security, happiness, freedom, fairness and participation in the social, economic and political order.
6. Data are from the Center for Applied Research in the Apostolate (CARA). Accessed on 18 September 2012 at http://cara.georgetown.edu/CARAServices/requestedchurchstats.html
7. By entering into the ‘work’ of justice and charity, many people find their hearts transformed. In brief, there need not be a chronological order set on one's conversion. To do so seems to put undue restriction on God's grace.
8. Faculty Resources follow the paper. Several web-based resources are listed for each topic to enrich their backgrounds and the discussion.
9. The ecological principles are listed in Appendix III of ‘Seeing the World Anew’, which can be accessed at www.coc.org/node/6539.
10. There are two goals under this objective. Number five states ‘businesses model stewardship of the resources – whether capital, human, or environmental – they have received.’ The sixth reads: ‘Businesses are just in the allocation of resources to all stakeholders: employees, customers, investors, suppliers, and the community.’ Pontifical Council for Justice and Peace (Citation2011).
11. There are two goals under this objective. Number five states ‘businesses model stewardship of the resources – whether capital, human, or environmental – they have received.’ The sixth reads: ‘Businesses are just in the allocation of resources to all stakeholders: employees, customers, investors, suppliers, and the community.’ Pontifical Council for Justice and Peace (Citation2011), No. 84.
12. This process is referred as the pastoral circle, pastoral cycle or pastoral spiral depending on the author.
13. For example, see Fred Glennon et al. (Citation2011).
14. Celia Deane-Drummond argues that while both Pope John Paul II and Pope CitationBenedict XVI support environmental issues, both of their approaches lack a clear grasp of ecological systems. See Drummond (Citation2012).
15. For an accessible introduction to contemplative practices in the classroom see Tom Coburn et al. (Citation2011).
16. Four stages to their process includes social analysis, scientific analysis, theological–ethical analysis that then moves to cumulative of ethical praxis and policy implementation. See Butkus and Kolmes (Citation2007).
17. See Butkus and Kolmes (2007), p. 43 referring to Daniel Pauly, ‘Anecdotes and the Shifting Baseline Syndrome of Fisheries,’ Trends in Ecology and Evolution 10 (Citation1995), no. 10: 430f.
18. Published by the Catholic Coalition on Climate Change and partner organizations. Available online through the Association for the Advancement of Sustainability in Higher Education at: http://www.aashe.org/blog/mission-based-sustainability-new-resource-catholic-higher-education-institutions.
19. Many Catholic colleges articulate formation in justice and peace as a key part of its mission. The Association of Catholic Colleges and Universities includes these themes in its principles of good practices publication. The second edition includes diagnostic queries that aim to bring deeper integration of the principles with the lived experience on campus. See http://www.accunet.org/files/public/REV4PrinciplesofGoodPractice.pdf. The ACCU's Peace and Justice Initiative also has a detailed vision statement as well as a list on how the vision is being implemented by various universities. See http://www.accunet.org/i4a/pages/index.cfm?pageid=3614.
20. Note all Faculty Resources are web-based to make them as universally accessible as possible.