This distinctive and contemporary departure from hackneyed discussions of political theory introduces readers to a contemporary personalism rooted in the work of Bartolome de Las Casas and emerging again in the contributions of Dorothy Day, Peter Maurin as well as the liberation theology of Gustavo Guiterrez and Jon Sobrino. Thomas R. Rourke and Rosita A. Chazarreta Rourke introduce readers to new sources of personalism by investigating and revising the intellectual history of this theory and its development.

Much has been written about the great personalist philosophers of the 20th century – including Jacques Maritain and Emmanuel Mournier, Martin Buber and Emmanuel Levinas, Dietrich von Hildebrand and Edith Stein, Max Scheler and Karol Wojtyla (later Pope John Paul II) – but few books cover the personalist movement as a whole. An Introduction to Personalism fills that gap. Juan Manuel Burgos shows the reader how personalist philosophy was born in response to the tragedies of two World Wars, the Great Depression, and the totalitarian regimes of the 1930s. Through a revitalization of the concept of the person, an array of thinkers developed a philosophy both rooted in the best of the intellectual tradition and capable of dialoguing with contemporary concerns. Burgos then delves into the potent ideas of more than twenty thinkers who have contributed to the growth of personalism, including Romano Guardini, Gabriel Marcel, Xavier Zubiri, and Michael Polanyi. Burgos’s encyclopedic knowledge of the movement allows for a concise and well-rounded perspective on each of the personalists studied. An Introduction to Personalism concludes with a synthesis of personalist thought, bringing together the brightest insights of each personalist philosopher into an organic whole. Burgos argues that personalism is not an eclectic hodge-podge, but a full-fledged school of philosophy, and gives a dynamic and rigorous exposition of the key features of the personalist position. Our times are marked by numerous and often contradictory ideas about the human person. An Introduction to Personalism presents an engaging anthropological vision capable of taking the lead in the debate about the meaning of human existence and of winning hearts and minds for the cause of the dignity of every person in the 21st century and beyond.

By introducing and explaining the intersection of two exciting and important areas of study, this landmark work unleashes their potential to address some of the most complex and globally relevant challenges of our time. In this unique handbook, experts team up to explain the many innovative ways psychology is being applied to promote social justice. The wide-ranging, three-volume work addresses such significant issues as social justice ideology and critical psychology, war and trauma, poverty and classism, environmental justice, and well-being and suffering. It showcases approaches for integrating social justice into psychology, and it examines psychology's application of social justice within special populations, such as sexual minorities, youth, women, disabled persons, prisoners, older adults, people of color, and many others. Chapter authors represent a diversity of perspectives, making the handbook an ideal resource for those who want information on a specific concern as well as for those looking for an introduction to the subject as a whole. Combining the practical with the theoretical, the work provides culturally sensitive tools that can effectively combat injustices locally and globally.

Philosophical personalism has generated a very powerful field of study in the twentieth and twenty first centuries but has not produced a systematic exposition. This book fills this big gap by offering for the first time a full systematic personalistic vision of the human person. This ambitious volume offers a pedagogical and integrated exposition of philosophical personalism, answering vital questions about human identity and existence in a way that the reader (or student) can achieve an integrated view of the person. The book points to the real life of each person so that, by partially unraveling the mystery of the personal being, it becomes a philosophical guide for life. For these reasons, the book can be used both for academic purposes, as a manual of philosophy of man or for personal enlightenment. Divided in five parts, the first part of the book works as an introduction, offering an overview of the human person and of the notion of person. The second part describes the internal structure of the human being addressing topics as corporeity as a personal fact; sensibility and the senses; affectivity; intelligence; freedom understood as choice and self-determination and, finally, the personal self. The third part analyses the person in action and some special types of action such as work and language. The fourth part deals with interpersonal relationships beginning with I-You relationship (friendship, love) and following with the family and the social structure. Finally, part five deals with the so-called ultimate questions, that is, those that decide the final meaning of each person’s life, namely, time, death, immortality, and religion.

Foundations of Economic Personalism is a series of three book-length monographs, each closely examining a significant dimension of the Center for Economic Personalism's unique synthesis of Christian personalism and free-economic market theory. In the aftermath of the momentous geo-political and economic changes of the late 1980s, a small group of Christian social ethicists began to converse with free-market economists over the morality of market activity. This interdisciplinary exchange eventually led to the founding of a new academic subdiscipline under the rubric of economic personalism. These scholars attempt to integrate economic theory, history, and methodology with Christian personalism's stress upon human dignity, humane social structures, and social justice. This volume presents the methodological and theoretical foundations for economic personalism through a detailed investigation of human action from two different, yet complementary perspectives: from the personalist perspective of Karol Wojtyla in the Acting Person (1969), and the free-market perspective of Ludwig von Mises in Human Action (1949). By comparing and contrasting the viewpoints of Wojtyla and Mises, the authors develop a comprehensive praxeology (i.e., a theory of human action) capable of analyzing human action from moral and economic perspectives. Beyond Self-Interest illustrates how a unified praxeology could encourage more sustained analysis of the moral dimensions of economic activity while simultaneously softening the utilitarian prejudice of contemporary economic analysis.

The book illustrates the concept of action in three different contexts - the justification of actions, people's life history, and pragmatism. The special feature of this book is that a comprehensive view of this kind marks a departure from the atomistic approach of action theory, which in itself raises a number of questions. If actions are not justified by mental states, how can persons then act for reasons? How can persons' actions over time be described, and what is the connection with the question of personal identity? If there is to be a unified understanding of the person, does the practical have to take precedence over the theoretical, and what does this mean for epistemology, for example? The ten contributors to this volume engage in an instructive manner with these and similar questions in the three sections of the book.

In this informative critique of contemporary leadership, renowned political scientist Donald Savoie poses and answers the crucial questions: where is power located, and who is in charge? In recent years it has become extremely difficult to pinpoint the location of political and economic power, making it complicated to determine who is to blame for political and economic catastrophes and leading to increased disenchantment with Western politicians and bureaucrats. Power considers how forces such as globalization, the new media, the changing role of the courts in parliamentary democracies, the partisanship of political parties in shaping policy, and collapsing boundaries between governments and within government departments have caused citizens to feel their countries are less democratic. Savoie argues that power is leaving institutions and organizations and going to powerful individuals in both the public and private sectors, who often push aside formal processes in order to drive change. A startling and clarifying examination of changes in modern society, Power unravels the tangled web of influences that have put the power to make important decisions in the hands of the few to show why our governing institutions are no longer effective.

The signi? cance of “spirituality in management” is acquiring considerable international recognition. It is one of the “hottest” emerging ? elds in management. A number of recent events underscore this development. In February 2000 the Indian Institute of Management organized a “Corporate Reputation for Competitive Advantage” workshop in Calcutta, which focused on spirituality, ethics and leadership. The conference “Business, Religion and Spirituality” was held at the University of Notre Dame in April th 2000. In April 2001 the International Academy of Business Disciplines held its 13 annual meeting in Orlando, Florida and had a track on Spirituality in Organizations. In April 2002 a world conference was organized in New York entitled “Spirit in Business: Ethics, Mindfulness and the Bottom Line. ” These and other important scienti? c events clearly show that spirituality is no longer considered to be purely a matter of individual search, and is becoming more and more recognized in management and business ethics circles. Our “Spirituality in Management” workshop was held in July 1–3, 2001 in Szeged, Hungary. It was jointly organized by the Business Ethics Center of the Budapest University of Economic Sciences, the Faculty of Economics and Business Administration and the Department for the Study of Religion of the University of Szeged. Scholars and practitioners from 13 countries represented disciplines as diverse as economics, business, management studies, philosophy, theology, sociology, and medical anthropology. Participants included PETER PRUZAN, Copenhagen Business School (Denmark); S. K.

In this first of three volumes, Dorrien identifies the indigenous roots of American liberal theology and demonstrates a wider, longer-running tradition than has been thought. The tradition took shape in the nineteenth century, motivated by a desire to map a modernist "third way" between orthodoxy and rationalistic deism/atheism. It is defined by its openness to modern intellectual inquiry; its commitment to the authority of individual reason and experience; its conception of Christianity as an ethical way of life; and its commitment to make Christianity credible and socially relevant to modern people. Dorrien takes a narrative approach and provides a biographical reading of important religious thinkers of the time, including William E. Channing, Ralph Waldo Emerson, Horace Bushnell, Henry Ward Beecher, Elizabeth Cady Stanton, and Charles Briggs. Dorrien notes that, although liberal theology moved into elite academic institutions, its conceptual foundations were laid in the pulpit rather than the classroom.

In our lives, we aim to achieve welfare for ourselves, that is, to live good lives. But we also have another, more impartial perspective, where we aim to balance our concern for our own welfare against a concern for the welfare of others. This is a perspective of justice. Nils Holtug examines these two perspectives and the relations between them. The first part of the book is concerned with prudence; more precisely, with what the necessary and sufficient conditions are for having a self-interest in a particular benefit. It includes discussions of the extent to which self-interest depends on preferences, personal identity, and what matters in survival. It also considers the issue of whether it can benefit (or harm) a person to come into existence and what the implications are for our theory of self-interest. A 'prudential view' is defended, according to which a person has a present self-interest in a future benefit if and only if she stands in a relation of continuous physical realization of (appropriate) psychology to the beneficiary, where the strength of the self-interest depends both on the size of the benefit and on the strength of this relation. The second part of the book concerns distributive justice and so how to distribute welfare or self-interest fulfilment over individuals. It includes discussions of welfarism, egalitarianism and prioritarianism, population ethics, the importance of personal identity and what matters for distributive justice, and the importance of all these issues for various topics in applied ethics, including the badness of death. Here, a version of prioritarianism is defended, according to which, roughly, the moral value of a benefit to an individual at a time depends on both the size of the benefit and on the individual's self-interest, at that time, in the other benefits that accrue to her at this and other times.