- Written by: Kamran Mofid
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Photo:newsweek.com
The other day, I “Successfully” de-activated my Facebook account. I say “Successfully”, because Facebook does not make it easy to say good bye. They want us to stay with them!
You know, given human weaknesses to addiction, that is any form of addiction, I thought I was watching me and watching you to see if you were watching me, a bit too much: Watching who "likes" or "unlikes" whatever I post there. As if one click here or one click there is enough for me to know how good or bad I am doing!
My mind was going “digital” and I was becoming “virtual”: And I said to myself, Hey Kamran, watch where you are going man!
Photo:blog.rootshell.be
I thought I needed a time out, a time for some reflection and soul-searching. I do not know if you, too, are facing the same or not. But, here we go, I just discovered an article:“Is the Internet Making Us Crazy? What the New Research Says” which I wish very to share with you.
“Before he launched the most viral video in Internet history, Jason Russell was a half-hearted Web presence. His YouTube account was dead, and his Facebook and Twitter pages were a trickle of kid pictures and home-garden updates. The Web wasn’t made “to keep track of how much people like us,” he thought, and when his own tech habits made him feel like “a genius, an addict, or a megalomaniac,” he unplugged for days, believing, as the humorist Andy Borowitz put it in a tweet that Russell tagged as a favorite, “it’s important to turn off our computers and do things in the real world.”…
Read it, I promise you it is a very interesting article:
- Written by: Kamran Mofid
- Hits: 5908
Reviewed and Updated on 6 October 2020
Photo: Caritas Australia:Catholic Social Teaching
‘The usual view among Catholics is that public authority should look after all aspects of the common good. As a result, the social encyclicals have proposed a variety of responsibilities for government. The variety has grown with the range of problems under consideration, from the condition of industrial workers in Rerum Novarum to the comprehensive good of all humanity and even the natural world in more recent encyclicals.’
Nota Bene
In the early 2000s I was studying Pastoral Theology at Plater College in Oxford. It was there that I was introduced to Catholic Social Teaching, and it was there that I remember first reading, RERUM NOVARUM, or Laborem Exercens, or GAUDIUM ET SPES and being amazed how good and meaningful they were.
Moreover, I was equally amazed to note how relevant and how practically they related to my own economics, environmental and ecological views and values. Though, I must admit, there remain issues and values that still need to be reconciled somehow.This is a story for another day and time.
I was so impressed by these ENCYCLICALs and other related documents and teachings that I went on and wrote two books on what I had learnt at Plater College. Furthermore, it was also at Plater that our GCGI Conference Series was inaugurated.
It seems as a result of the recession, global austerity and the Occupy movement there is currently an increased interest in Catholic Social Teaching as a framework for ethical business and economics.
‘Catholic teaching: The new zeitgeist for Britain’s Left.’*
A new zeitgeist is capturing business people, academics and political players from both the Left and Right, looking for an ethical alternative for our time. Their inspiration? Catholic teaching.
In many ways these are difficult times for the Catholic Church. Congregations in England are still in decline, child abuse scandals around the world have cast a long shadow and in many areas of policy - from euthanasia to gay marriage - the church's fixed positions make it sound outdated and out of touch.
Yet in the last couple of months I have received some intriguing invitations from Catholic friends: one to an event on business ethics organised by Catholic bishops and featuring some of our most high-profile corporate leaders.
Another to a discussion of the progressive values after the credit crunch with prominent Labour advisors and Catholic theologians.
The common thread running through these events is a set of ideas going under the name "Catholic Social Teaching".
Compassion for the poor
I set out to understand more about these ideas, to find out why they are engaging so many different groups of people right now, and whether their current influence is likely to make any substantive difference to policy or politics.
Although its roots can be traced back not just to the Bible, but to the ideas of Aristotle, rediscovered in the 13th Century by St Thomas Aquinas, the modern expression of Catholic Social Teaching came in an encyclical - the highest form of papal teaching - titled Rerum Novarum and issued in 1891 by Pope Leo XIII.
The Pope offered the "gift" of Catholic social thought to a troubled world.
He called on the one hand for compassion for the poor and respect for the dignity of labour and, on the other hand, for respect for property and the family - all held together by the core idea of the common good.
The encyclical can be seen as the Church both realigning itself towards the concerns of the urban working-class, but also seeking to find a path of reform as an alternative to the growing threat of revolutionary unrest.
These origins offer one explanation for the current revival of interest in these ideas. For today too we live in a time of rapid change and social unrest.
Just this week a report from the Resolution Foundation predicts a further decade of stagnant living standards in the UK - a pattern shared with the US and most of Europe.
With austerity also stalking these countries, it is not surprising that various forms of anti-capitalist sentiment - of which the Occupy movement is the most high profile - have moved from the margins to the mainstream.
For Jon Cruddas, Labour MP for Dagenham and Rainham and the man charged by Labour leader Ed Miliband with writing his party's general election manifesto, his focus is on the philosophical and ethical critique of free market in the wake of the credit crunch:
"When the music stops in autumn 2008… you sort of search for different traditions to reintroduce them. Different bodies, frameworks, ideas," he explains.
"One of which is Catholic Social Teaching, which I think is a rich theme in order to analyse the contemporary situation."
But as Cruddas also recognises, the issues raised go wider and deeper.
'Hornet's nest'
In questioning not just the power of the market, but also the reach of the state, Catholic Social Teaching - updated in the light of the financial crisis in Pope Benedict's 2009 encyclical Caritas in Veritate (charity in truth) - plays into a new strand of communitarianism reflected in the rise of Maurice Glasman's concept of Blue Labour, Philip Blond's advocacy of Red Toryism and even aspects of David Cameron's rather troubled Big Society programme.
Catholic Social Teaching is not just about the ends of social reform, it is also about the means. Its emphasis on change, from the community upwards, means its influence reaches down to street level.
One of the new enthusiasms of the political class is for the old tradition - now updated in organisations like Citizen UK - of community organising.
Neil Jameson, a Quaker, is executive director of Citizens UK and he told me Catholics participating in campaigns on issues like the Living Wage and migrants rights were uniquely inspired by their church's social teaching. He even described their attitude as "joyful".
Here lies a tension which may be as crucial to the impact of Catholic Social Teaching as the inhibitions of the political class. Prof Linda Woodhead has just led a £12m government funded research programme on religion and society.
She argues that the Catholic Church is going through an "uncomfortable process" with "semi-democratisation in their own institutions, the clergy ceding much more control to laypeople, to the ordinary rank and file.
"But the clergy have still got their very traditional role of being the spokespeople and being the leaders," she adds, "so how do they let the laypeople help them develop Catholic social teaching, for example, or reform businesses or whatever and not cede their own authority?"
This might help to explain an answer I received from the Archbishop of Westminster Vincent Nichols - head of the Catholic Church in England and Wales.
I asked him how he would feel if political party leaders started quoting Catholic Social Teaching. Amused by the very idea, he says: "I'd probably think it's opening up a hornet's nest."
It is no surprise that the archbishop sees the strength of the Church lying in religious conviction and not political popularity.
He also knows that while Labour figures like Jon Cruddas and Maurice Glasman may be keen on certain aspects of Catholic thought, they are not rushing to champion the church's views on individual morality - views which are much less open to interpretation than its social analysis.
Catholic Social Teaching is a doctrine well-suited to today's quest for more ethical businesses, a less overbearing state and a more vibrant and cohesive civil society.
Now, as in 1891, many fear we will not be able to adapt to profound change without dangerous social upheaval. It may not provide easy or even practical answers right now, though it does, at least, seem to be grappling with the right questions.
And for those of us tired of the ritual adversarialism and technocratic wrangling on show in Westminster, there is something rather inspiring about the response of a shrewd operator like Jon Cruddas.
When I ask him whether the ethical foundations of Catholic Social Teaching imply a different way of thinking about politics, he says: "Yes, I do and I see them in different parties. It's going to be uncomfortable, difficult, but it means that we have to focus on almost transcending the formal architecture of politics in the national good."- *This article by Matthew Taylor was first published on the BBC on 5 November 2012.
......
My Twenty Years learning about Catholic Social Teaching: Reflections on Then and Now
It is now nearly eight years since I had posted ‘Catholic Social Teaching: A New Socioeconomic Zeitgeist?’. A lot of things have happened since, and I must admit that I am delighted to see that Pope Francis, inspired by Catholic Social Teaching and the Common Good, has very effectively and positively risen to these challenges , showing us how to confront these emergencies of our times.
For example, as Phil Kingston, writing recently in Tikkun has eloquently noted:
‘An ongoing plea of Francis is that we listen to both the cry of the earth and the cry of the poor. These two cries are incorporated in Catholic Social Teaching as care of the earth and the common good. I have long regarded his two major statements of these issues in Evangelii Gaudium (Joy of the Gospel) 2013 and Laudato si (Praise be! Care of our Common Home) 2015 as complementary, with the former focussing primarily upon the common good and the latter upon care of the earth.’
Furthermore, as an avid critique of the global market economy, free trade, and the inhumanity of the current global economic ideology of neolibaralism, leading to the degradation of nature and our sacred earth, I have been greatly influenced and inspired by Pope Francis’ lectures, addresses, and Encyclicals.
Below, it is my pleasure to share some of them with you:
"Caritas in veritate"(Charity in Truth):Economics and Theology Together Again
Pope Francis urges the world leaders to provide “for the common good”
A reflection on ‘Evangelii Gaudium’, Apostolic Exhortation of Pope Francis
Pope Francis: Remember two things- human dignity and the common good
Fraternity, Social Friendship, the Common Good, Seeking what is Morally Good
Love and the common good to heal the wounds of the coronavirus crisis: Pope Francis
Unbridled capitalism is the 'dung of the devil'- Pope Francis
Theology, Philosophy, Ethics, Spirituality and Economics: A Call to Dialogue
Season of Creation: Walking Together, Sowing Seeds of Hope
The Pandemic and the forgotten Love Story
The Case for Degrowth: It is urgent, necessary, and greatly needed for our survival
Economic Growth: The Index of Misery
Rumi and Saint Francis of Assisi: Sages for Today
Economics, Globalisation and the Common Good: A Lecture at London School of Economics
Oxford Theology Society Lecture: Values to Make the World Great Again
What might an Economy for the Common Good look like?
- Written by: Kamran Mofid
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Let the Figures Tell the Truth
FIREARMS MURDERS AND CIVILIAN GUN OWNERSHIP
United States
270,000,000 civilian firearms - 88.8 for every 100 people
Ranked 1 in the world for civilian gun ownership
In the latest year, there were 9,146 homicides by firearm - 2.97 per 100,000 population. 60% of all homicides are by firearm
FIREARMS MURDERS AND CIVILIAN GUN OWNERSHIP
England and Wales
3,400,000 civilian firearms - 6.2 for every 100 people
Ranked 88 in the world for civilian gun ownership
In the latest year, there were 41 homicides by firearm - 0.07 per 100,000 population. 6.6% of all homicides are by firearm
Now, Lest We Forget
After all, the U.S. military budget -- currently standing at $964.8 billion (FY 2011) -- has risen dramatically over the last 13 years and is the largest in U.S. history. Currently, U.S. military spending constitutes nearly as much money as the military spending of all other countries combined. Furthermore, in the context of severe budget cutting by Congress, popular domestic social programmes are being sacrificed to support the U.S. military budget -- so much so that it currently consumes more than half of the U.S. government's discretionary spending.
With a military budget like this, the US has either directly occupied many countries, or indirectly has done so, via hundreds and hundreds of military bases around the world. So far so good. But the big question is: Is the US or its citizens any safer, more secure, happier, healthier, and peaceful? I leave the answer to you. For me, this much I would like to say: perhaps it is time for the US government to begin to worry more about their own citizens, their human rights, their democracy, welfare and well-being, rather than the Iraqis, Afghanis, Persians, the Chinese, the Russians, and more. Perhaps it is time for them to realise that: Charity starts at home! Otherwise, sooner or later, the US will fall, and will fall very badly, not because of external threats, but through "Internal Combustion".
Read more:
The gun ownership and gun homicides murder map of the world
Which countries in the world have the highest firearms murders - and the highest rates of gun ownership? Click on a country to see how it compares - and use the dropdown menu to see the map in different ways
http://www.guardian.co.uk/news/datablog/interactive/2012/jul/22/gun-ownership-homicides-map
Please now watch this very moving and timely video: Pete Seeger: Where Have All the Flowers Gone? When Will They Ever Learn?
http://www.youtube.com/watch?feature=player_detailpage&v=1y2SIIeqy34
See More:
Armed to the teeth: The US obsession with guns
Newtown shooting: when it comes to guns and violence, America is like a failed state Observer editorial, Sunday 16 December 2012
http://www.guardian.co.uk/commentisfree/2012/dec/16/newtown-shooting-america-gun-laws-failed-again