Laudato Si’: An Indian Perspective

2017 ◽  
Vol 78 (1) ◽  
pp. 213-225 ◽  
Author(s):  
Clement Campos
Keyword(s):  
Cultural Pluralism ◽  
Pope Francis ◽  
Ecological Degradation ◽  
The Poor ◽  
The Earth ◽  
Indian Context ◽  
Indian Perspective

The Indian context is one of religious and cultural pluralism and massive poverty. Despite the reverence for the earth ingrained by its major religions, it has suffered enormous ecological devastation. In the encyclical Laudato Si,’ Pope Francis may very well be addressing India directly. In this article the author highlights its relevance and stresses the necessity of entering into dialogue with the major religions and the poor. In this way, in solidarity with all people, we can strive to recover our God-given place as creatures that share a bond of kinship with all created realities, heal the wounds inflicted on creation and render justice to the victims of ecological degradation.

Appalachia and Laudato Si’: Developing the Connection between the Poor and the Environment

Horizons ◽  
2019 ◽  
Vol 46 (2) ◽  
pp. 246-269
Author(s):  
Jason King
Keyword(s):  
Environmental Degradation ◽  
Environmental Regulations ◽  
Pope Francis ◽  
The Poor ◽  
The Earth ◽  
Poor Communities

In Laudato Si’, Pope Francis links environmental degradation and the poor, writing that “the poor and the earth are crying out.” Appalachia complicates the pope's claim, however, because it is an area that suffers from environmental degradation but also supports the Trump administration's dismantling of environmental regulations. Thus, Pope Francis’ understanding of the poor in Laudato Si’ needs development in three ways. First, he needs to explore how environmental degradation causes spiritual harm in addition to physical harm. Second, the pope needs to note that spiritual harm often causes the poor to cry out in ways that are sexist, racist, homophobic, and hostile toward the environment. Finally, the pope should note that the voices to be heeded in responding to environmental degradation are those voices marginalized within poor communities because they are most likely to address the spiritual harm and avoid scapegoating others.

scholarly journals Laudato Si’, Pope Francis’ Call to Ecological Conversion: Responding to the Cry of the Earth and the Poor—Towards an Integral Ecology

AJIL Unbound ◽  
2015 ◽  
Vol 109 ◽  
pp. 136-141 ◽  
Author(s):  
Ileana M. Porras
Keyword(s):  
Climate Change ◽  
Environmental Degradation ◽  
Global Climate ◽  
Religious Tradition ◽  
Careful Analysis ◽  
Environmental Crisis ◽  
Pope Francis ◽  
The Poor ◽  
The Earth ◽  
Integral Ecology

The recent Encyclical by Pope Francis, Laudato Si’, On Care for our Common Home, is a remarkable document, both original and continuous within the tradition of Catholic social doctrine. Emerging from and grounded in a very specific religious tradition and constrained by the peculiar encyclical literary form, the document nonetheless seeks to open a dialogue with “every person living on this planet,” about care for our common home. Using the urgency of addressing global climate change as its point of departure, the Encyclical does a superb job summarizing the scope of the present environmental crisis and the disproportionate harms suffered by vulnerable populations of the poor and excluded. It also provides a careful analysis of the root causes of environmental degradation, mapping out the complex linkages and tensions between globalization, economic growth, liberalized trade, unsustainable patterns of consumption and production, environmental degradation, involuntary migration, immiseration and growing inequality. In this respect, the Encyclical, may well come to serve as a useful position paper for the upcoming Paris climate change negotiations or as a background text for a course on climate change or sustainable development. Yet, properly understood, this is not its true purpose. Rather, in its deepest sense, the Encyclical is an appeal to all of humanity to listen to “the cry of the earth and the cry of the poor,” to reject the “throwaway” culture of consumerism, and to embrace a culture of care and a commitment to pursue integral ecology. It is, in other words, a call to ecological conversion: a call addressed not only to individuals but also to individuals-in-community.

REDEFINING INFORMATION LITERACY IN INDIAN CONTEXT

2017 ◽  
Vol 4 (36) ◽  
Author(s):  
Charudatta Achyut Gandhe
Keyword(s):  
Information Literacy ◽  
Indian Context ◽  
Broad Meaning ◽  
Indian Perspective

Information literacy is the ability to search and use information effectively. This is a very broad meaning of information literacy. Many experts have explained meaning of information literacy through various definitions.. This paper elaborates all the existing definitionsof information literacy and tries to redefine it from Indian Perspective.

Criticality, Empathy and Welfare in Educational Discourses

2018 ◽  
Vol 15 (2) ◽  
pp. 122-142 ◽  
Author(s):  
N.V. Varghese
Keyword(s):  
Welfare State ◽  
Economic Crisis ◽  
Market Failure ◽  
State Intervention ◽  
Global Trends ◽  
The Public ◽  
The Poor ◽  
Indian Context ◽  
Educational Processes ◽  
Post War

Criticality is the ability to question current theories and practices in any sector to make them more receptive to social realities. Empathy is the ability to identify with what someone else is thinking or feeling. Empathy forms the foundation for welfare state and its liberal social welfare programmes. The state-led development strategies during the post-war period stemmed from a belief in the idea of welfare state and in the redistribution of resources and opportunities in favour of the deprived groups. The market-led globalisation process has put brakes on the scope of welfare provisions even in democratic societies. The public-funded stimulus packages during the recent economic crisis helped save economies from market failure and reinforced the need for state intervention even for an efficient functioning of markets. Based on an analysis of global trends and Indian context, this paper argues for the need of the educational processes to develop criticality in thinking and empathy in action to help develop a support base for public policies benefiting the poor and the disadvantaged.

Allowing the Poor to Share the Earth

2011 ◽  
Vol 8 (3) ◽  
pp. 335-352 ◽  
Author(s):  
Thomas Pogge
Keyword(s):  
Environmental Degradation ◽  
Natural Resource ◽  
Global Fund ◽  
Resource Depletion ◽  
The Poor ◽  
The Earth ◽  
Urgent Task ◽  
Institutional Mechanism ◽  
Natural Resource Depletion

AbstractTwo of the greatest challenges facing humanity are environmental degradation and the persistence of poverty. Both can be met by instituting a Global Resources Dividend (GRD) that would slow pollution and natural-resource depletion while collecting funds to avert poverty worldwide. Unlike Hillel Steiner's Global Fund, which is presented as a fully just regime governing the use of planetary resources, the GRD is meant as merely a modest but widely acceptable and therefore realistic step toward justice. Paula Casal has set forth various ways in which this step might be improved upon. Solid counter-arguments can be given to her criticisms and suggestions. But to specify the best (effective and realizable) design of an appropriate global institutional mechanism with some confidence, economists, political scientists, jurists, environmental scientists, and activists would need to be drawn in to help think through the immense empirical and political complexities posed by this urgent task.

Pentecostals and the Poor: Reflections from the Indian Context, by Ivan Satyavrata

Pneuma ◽  
2018 ◽  
Vol 40 (1-2) ◽  
pp. 225-226
Author(s):  
Rodolfo Galvan Estrada
Keyword(s):  
The Poor ◽  
Indian Context

scholarly journals Aesthetization of the christian ethical ideal in o. wilde's fairy tale «The Happy Prince»

2020 ◽  
Vol 13 (22) ◽  
pp. 11-16
Author(s):  
Vitaliia Aleksenko ◽  
Keyword(s):  
Fairy Tale ◽  
Ancient Philosophy ◽  
Christian Doctrine ◽  
Dead Bird ◽  
The Poor ◽  
The Earth ◽  
Christian Love ◽  
The Aesthetic ◽  
The Relationship ◽  
Precious Stones

The paper explores the problem of the relationship between the ideas of aesthetics and the Christian doctrine of active love in the famous tale written by O. Wilde. The research which emphasizes the Christian basis of the author's outlook became the methodological basis of the present study on the background of a detailed analysis of various assessments of the writer's position, interpreted as an immoral aesthete and as a supporter of socialist ideas or a recipient of ideas of ancient philosophy of spiritual beauty. The study proves this in detail, analyzing the plot and figurative solutions of the fairy tale «Happy Prince», taking into account the traditional Christian symbols. Thus, the image of the Prince-Statue, decorated with gold and precious stones, is interpreted as a symbol of Christ, who gives his splendor and power to save the poor. It is also reminiscent of the words of Christ, who tells a young rich man who seeks perfection to sell his wealth and give money to the poor. The very values of the earthly world, gold and precious stones, luxurious things made of them, are transparently interpreted in an ironically reduced tone. The confirmation of the fact that the aestheticization of being yields to the hidden spiritual greatness of Christian love and self-sacrifice is also that that the values of the earthly world, gold and precious stones are transparently interpreted in an ironic tone in the fairy tale. The swallow, being the ancient symbol of the Renaissance, this bird was lured by the perishable beauty of idols and tombs of Egypt, the biblical symbol of captivity. The swallow finds its purpose in the service of the Prince, scattering his precious clothes to the poor. And here the ethical criterion turns out to be higher than the aesthetic one. They are not rewarded on the Earth: the bird dies of the cold, and the remains of an unpresentable statue of the prince are demolished, the decisive word to belong to the professor of aesthetics. However, the angel of God brings the most precious things he has found in this city to the heavenly palaces of the Lord: the tin heart of the Prince, torn by grief, and a dead bird. By analyzing the writer's ideological system with implicit implications, Wilde's position is quite obvious: despite his apparent admiration for the aesthetics of beauty, the writer rejects ultimately the doctrine of aesthetics and exalts Christian values, setting out his concept in the style of a parable.

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