{"id":2641,"date":"2020-10-01T12:00:00","date_gmt":"2020-10-01T10:00:00","guid":{"rendered":"https:\/\/www.oikonomia.it\/?post_type=articolo&#038;p=2641"},"modified":"2026-04-19T04:28:18","modified_gmt":"2026-04-19T02:28:18","slug":"catholic-social-teaching-cst-and-sustainable-development-goals-sdgs-a-path-towards-integral-human-development","status":"publish","type":"articolo","link":"https:\/\/www.oikonomia.it\/en\/2020\/ottobre\/catholic-social-teaching-cst-and-sustainable-development-goals-sdgs-a-path-towards-integral-human-development\/","title":{"rendered":"Catholic Social Teaching (CST) and Sustainable Development Goals (SDGs): a Path towards Integral Human Development"},"content":{"rendered":"<p><main><\/p>\n<div class=\"com-content-article item-page\">\n<div class=\"com-content-article__body\">\n<p>Quezon City, March 10, 2020<\/p>\n<p><em>The content of this paper was presented on the occasion of the Asia-Pacific Dominican Family Training on the Salamanca Process and the United Nations Sustainable Development Goals, which was held over March 7-13, 2020 at the De Meester Residence, St. Theresa\u2019s College, in Quezon City (Philippines).<\/em><\/p>\n<p><img decoding=\"async\" src=\"https:\/\/www.oikonomia.it\/wp-content\/uploads\/2026\/04\/02_Petrini-T.png\" alt=\"02 Petrini T\" width=\"59\" height=\"70\" \/>he topic I was asked to address today will be developed according to the following outline:<\/p>\n<ul>\n<li>A brief introduction to CST, describing its nature and method, and how the \u00absocial question\u00bb at its core has evolved in time.<\/li>\n<li>A focus on the most recent CST related to human development, particularly looking at three documents, namely the social encyclical\u00a0<em>Caritas in Veritate<\/em>\u00a0(2009) by Pope Benedict, the fourth chapter of the apostolic exhortation\u00a0<em>Evangelii Gaudium<\/em>\u00a0(2013) and the latest social encyclical\u00a0<em>Laudato Si\u2019<\/em>\u00a0(2015) by Pope Francis.<\/li>\n<li>An illustration of the scope of the SDGs by describing in brief their origin and purpose.<\/li>\n<li>Highlighting some points of convergence and shared objectives between CST and SDGs, opening a space for dialogue. This section is an attempt to point out how the SDGs are one expression \u2013 directly or indirectly \u2013 of some principles upheld also by CST.<\/li>\n<li>Conclusion. Some \u00abshared\u00bb values drawn from the previous reflection can help formulate an \u00abethical framework\u00bb conducive to integral human development.<\/li>\n<\/ul>\n<p>&nbsp;<\/p>\n<p><strong>1. A brief introduction to Catholic Social Teaching (CST)<\/strong><\/p>\n<p>CST belongs to the field of moral theology as exemplified by John Paul II in his social encyclical\u00a0<em>Sollicitudo Rei Socialis<\/em>\u00a0(1987). The Pope describes CST as \u00abthe accurate formulation of the results of a careful reflection on the complex realities of human existence\u00bb (41). Through CST the Church presents her response to the ethical questions raised over time by and\u00a0<em>concerning<\/em>\u00a0human societies. CST interprets the moral values of social activities and offers guiding principles \u2013 not technical solutions<sup>1<\/sup>\u00a0\u2013 consistent with the evangelical vision of human life. It is \u00abtheologically inspired\u00bb and \u00absocially realistic\u00bb as the Canadian Jesuit sociologist Herv\u00e9 Carrier (1993) specified, thus being characterized by two essential elements:<\/p>\n<ul>\n<li>One of\u00a0<em>continuity<\/em>, based upon the Gospel and love for all human beings, upon the fundamental goodness of human nature and the individual journey toward God.<\/li>\n<li>One of\u00a0<em>variable application<\/em>\u00a0to the needs and conditions of society that change throughout history, and, in today\u2019s society, even more rapidly.<\/li>\n<\/ul>\n<p>Within this context, the three traditional orienting factors of CST are: (1)\u00a0<em>principles<\/em>\u00a0for reflection, in order to observe and evaluate a certain situation, (2) criteria for\u00a0<em>judgement<\/em>\u00a0and assessment of the same situation, and finally (3) guidelines for\u00a0<em>action<\/em>, in order to change and improve the status quo.<sup>2<\/sup><\/p>\n<p>At the heart of the social teaching of the Church lies the so-called \u00absocial question\u00bb, which has stirred more deeply the commitment of the Church to offer a doctrinal and systematic answer to the human and social problems caused by the industrial revolution in the modern world. In the late 1800s, profound changes (<em>res novae<\/em>) were brought about by the growth of capitalism, the mechanization and the transformation of the production process. These changes affected the lives of masses of individuals (and families) who found themselves in conditions of extreme poverty and precariousness. Because he saw many situations of injustice and imbalance, Pope Leo XIII issued the well-known first social encyclical\u00a0<em>Rerum Novarum<\/em>\u00a0in 1891. This marked the beginning of the Church\u2019s \u00abformal\u00bb commitment to speak on social matters in order to contribute to the restoration of a moral order consistent with the unfolding of Christian Revelation in human history.<\/p>\n<p>Precisely in light of the historical dimension of salvation history, it must be emphasized here that the \u00absocial question\u00bb has changed over time under the effects of cultural, social, political and economic transformations. Sorge (2017), in particular, has identified four different phases in its evolution:<\/p>\n<ol>\n<li>The\u00a0first phase\u00a0(1891-1931) is exemplified by a class conflict between \u00abowners\u00bb and \u00abproletarians\u00bb, or conflict between two ideologies, \u00abliberalism\u00bb and \u00absocialism\u00bb, which is essentially identifiable with the \u00ablabour question\u00bb<\/li>\n<li>The\u00a0second phase\u00a0(1931-1958) is marked by the conflict between two different political-economic organizations, a conflict that arises from the juxtaposition of two socioeconomic systems, as well as two ways of production: \u00abcapitalism\u00bb and \u00abcommunism\u00bb, the latter being also particularly hostile to religion. The capitalistic model, however, has also shown some evident weaknesses after the crisis of \u201929, requiring corrective state intervention and breaking trust in the effectiveness of the market mechanism (and the Smithian\u00a0<em>invisible hand<\/em>).<\/li>\n<li>The\u00a0third phase\u00a0(1958-1978) sees the social conflict intensifying due to spreading inequalities and an increasing developmental gap between the North and the South of the world. The \u00absocial question\u00bb assumes \u00abplanetary\u00bb dimensions. World globalization processes begin and interdependency grows, together with human instability and imbalance. Inequity in terms of distribution and consumption prevents peace and social harmony.<\/li>\n<li>The\u00a0fourth phase\u00a0(from 1978 onwards) is shaped by profound cultural changes in the vision of the human being. The \u00absocial question\u00bb is no longer merely quantitative, but touches upon the \u00abquality of life\u00bb. Imbalances affect human existence and fundamental human rights. Shared ethical principles, therefore, are looked for in order to establish a new \u00abhumanism\u00bb. In this phase, the important contribution of other scientific disciplines to CST is recognized and upheld, in an effort to promote dialogue, exchange and the growth of knowledge.<\/li>\n<\/ol>\n<p><strong>2. Focus on the most recent CST<\/strong><\/p>\n<p>As Benedict XVI clearly states, \u00abWe need to affirm today that<em>\u00a0the social question has become a radically anthropological question<\/em>\u00bb (CIV 75), touching upon \u2013 among other aspects \u2013 the way human life is manipulated and transformed by technology. This brings back to one\u2019s attention the deeper meaning of human development, its ultimate end and its process as a social value. My task here is to reflect very briefly upon the contribution on this topic offered by three more recent documents of the Church\u2019s magisterium: the two latest social encyclicals\u00a0<em>Caritas in Veritate<\/em>\u00a0(2009) and\u00a0<em>Laudato Si\u2019<\/em>\u00a0(2015), and Chapter 4 of the apostolic exhortation\u00a0<em>Evangelii Gaudium<\/em>\u00a0(2013:176-258), dedicated to \u00ab<em>The Social Dimension of Evangelization<\/em>\u00bb.<\/p>\n<p>Taking as a point of departure the well-known definition of \u00abcomplete\u00bb and \u00abauthentic\u00bb development given by Paul VI in\u00a0<em>Populorum Progressio<\/em>\u00a0(1967), as development of each man and of the whole man, which cannot be separated from the civilization in which it takes place (14),<sup>3<\/sup>\u00a0<em>Caritas in Veritate<\/em>\u00a0(2009) reiterates that such development \u00ab<em>concerns the whole of the person in every single dimension<\/em>\u00bb (29), including non-utility related goods as an integral part of the common good and consistent with the extension of the informational basis of welfare promoted by current economics and especially by those economists upholding the \u00absocial choice theory\u00bb (Marzano 2011). Development is multidimensional, for\u00a0<em>salus<\/em>\u00a0(salvation) is a matter of \u00abbodily health\u00bb and wellbeing together with \u00abspiritual health\u00bb (Rowlands 2019); it is universal and integral insofar as it concerns the human person in all his or her dimensions: personal and social, spiritual and corporeal, historical and transcendent (CSDC 2004: 38).<\/p>\n<p>Integral human development must include a growth dimension, more easily measured by a quantitative index as GDP, but also the socio-relational and spiritual dimensions of human existence, more difficult to quantify but also more closely connected to man\u2019s \u00abhigher needs\u00bb, in Maslow\u2019s terms.<sup>4<\/sup><\/p>\n<p>Among some key points underlined by\u00a0<em>Caritas in Veritate<\/em>, Zamagni (2019) emphasizes:<\/p>\n<ul>\n<li>the amplification of the notion of \u00absocial justice\u00bb so as to include the\u00a0<em>production<\/em>\u00a0process besides the process of\u00a0<em>distribution<\/em>, for both processes must preserve human rights, respect the dignity of the human being and promote morality;<\/li>\n<li>the adoption of the principle of \u00abfraternity\u00bb \u2013 beyond solidarity \u2013 as a regulating principle of the economic order;<\/li>\n<li>the introduction of the logic of \u00abgratuitousness\u00bb (superabundance) above justice (equivalence), because human sociability can be lived and experienced even in economics and economic life.<\/li>\n<\/ul>\n<p>Besides necessary human rights and duties, a critical role is played by the principle of \u00abgratuitousness\u00bb as an expression of fraternity, which must be then translated into solidarity (CIV 34). As Benedict XVI points out, \u00abGratuitousness is already present in our lives in many different forms\u00bb (idem). The logic of gratuitousness is based upon the reality of \u00abgift\u00bb, a reality upon which life in the Universe unfolds and operates.<\/p>\n<p>The central virtue that promotes integral human development and enhances one&#8217;s capacity to give and receive, is charity. This is at the heart of CST because \u00abit gives real substance to the personal relationship with God and with neighbour\u00bb (CIV 2). It becomes a shaping principle for micro-relationships as well macro-relationships (CIV 2). It is recognized as \u00aban authentic expression of humanity\u00bb (CIV 3) and, in turn, as the way to pursue \u00abdevelopment goals that possess a more humane and humanizing value\u00bb (CIV 9). Charity from this perspective is active and operational within society; it is a good that, instead of decreasing, increases in its use, according to the logic of \u00abgratuitousness\u00bb and superabundance (Rowlands 2019). It is precisely this dynamic of charity received and given that \u00abgives rise to the Church&#8217;s social teaching, which is\u00a0<em>caritas in veritate in re sociali<\/em>\u00bb (CIV 5).<\/p>\n<p>Charity placed at the heart of CST implies the recognition of development as ultimately man\u2019s vocation, which requires man\u2019s free choice in response to it.<sup>5<\/sup>\u00a0Moreover, this vocation is not only an individual journey, but a path to walk together. That is why Benedict XVI emphasizes the notion that \u00abthinking of this kind requires a deeper critical evaluation of the category of relation\u00bb (CIV 53), because the human creature is defined\u00a0<em>through<\/em>\u00a0interpersonal relations and is called to live them more authentically.<\/p>\n<p>The Apostolic Exhortation\u00a0<em>Evangelii Gaudium<\/em>\u00a0(2013), particularly in its fourth Chapter dedicated to the social dimension of evangelization, outlines some practical guidelines for living charity in the social context. One very concrete way to practice charity and foster what Francis defines as \u00abhabits of solidarity\u00bb (EG 189) is to build more inclusive markets and welfare systems, through education, healthcare and work for all (EG 192). This implies overcoming neo-utilitarian economic doctrine, so that the dignity of each human person and the pursuit of the common good can shape all economic policies (EG 203). A clear sign of the fact that society is indeed oriented to pursue the common good is given when politics and politicians are genuinely disturbed by the state of society, the people, the lives of the poor (EG 205). Consequently, Francis calls for a wider practice of social dialogue within states, within society, and with other believers (EG 238). Within this frame of mind, care for eradicating new forms of poverty and vulnerability becomes, in fact, a primary concern (EG 210).<\/p>\n<p>The latest social encyclical\u00a0<em>Laudato Si\u2019<\/em>\u00a0(2015) builds upon the previous papal teaching by proposing a renewed \u00abappeal\u00bb to the human family to seek \u00aba sustainable and integral development\u00bb (13), considering that human existence is grounded in \u00abthree fundamental and closely intertwined relationships\u00bb (66): with God, with our neighbor, with the earth \u2013 our \u00abcommon home\u00bb. The Pope makes reference to \u00absustainable development\u00bb, recognizing implicitly the multidimensional reality of sustainability that the international community has also identified as social, economic and environmental (UN 2005).<\/p>\n<p>Francis\u2019 social encyclical emphasizes in a particular way a common responsibility that the political community is called to assume for the good of all: the protection of the environment (CSDC 451-487). Indeed, this represents a challenge for all humanity: the duty \u2013 common and universal \u2013 to respect a collective good according to the principle of the \u00abuniversal destination of goods\u00bb. Such a common and universal duty is exercised in a responsible way when human interventions on nature are implemented so as to respect order, beauty and the utility and function of every living being within the ecosystem. When this orientation is not observed we must live with the consequences of what is happening to our \u00abcommon home\u00bb, as well described in\u00a0<em>Laudato Si\u2019<\/em>\u00a0(17-42): various forms of pollution, climate changes, exhaustion of resources, loss of biodiversity, as well as the spreading of a \u00abthrowaway culture\u00bb which affects both material things (waste) and human beings (exclusion).<\/p>\n<p>Pope Francis speaks of the existence of a state of \u00abglobal inequality\u00bb (LS 48), since not only is it true that \u00abthe human environment and the natural environment deteriorate together\u00bb, but the deterioration of the environment and societies mainly affect the weakest on the planet. For this reason, a true ecological approach \u2013 Francis says \u2013 always becomes a social approach which must listen to \u00ab<em>both the cry of the earth and the cry of the poor<\/em>\u00a0\u00bb (LS 49). To deal with this process, he also indicates some lines of action (LS 163-219), including the promotion of a renewed international dialogue; the formulation of necessary multilateral agreements; the constitution of a\u00a0<em>super partes<\/em>\u00a0world political authority, which would be the bearer of everyone&#8217;s interests; a radical change in lifestyles, especially in the most opulent societies; transparency in decision-making processes, which reduces corruption and the harmful consequences of crony capitalism;<sup>6<\/sup>\u00a0an \u00abecological conversion\u00bb that must occur at every level, primarily in organizing the production of goods and services, and the establishment of \u00abcommunity networks\u00bb (LS 219) that promote solidarity, respect and fraternity.<\/p>\n<p>These lines of action are also meant to counteract the \u00abtechnocratic ideology\u00bb which both Paul VI and Benedict XVI regard as a \u00abgreat danger\u00bb of our age, for it can lead mankind to entrust the entire process of development to technology alone, without proper direction (PP 34, CIV 14). In\u00a0<em>Laudato si\u2019<\/em>\u00a0Francis speaks of the greater threat of the \u00abtechnocratic paradigm\u00bb (106-114). Technology and its rapid development have become an \u00abundifferentiated and one-dimensional paradigm\u00bb (LS 106) that lead men to attempt to extract everything possible from things, while frequently ignoring or forgetting the reality in front of them. The \u00abtechnocratic paradigm\u00bb exalts the concept of a subject gaining control over and being able to manipulate another external object, possessing it, mastering it and transforming it by using technique, logical and rational procedures.<\/p>\n<p>The modern \u00abgreat danger\u00bb is that this \u00abepistemological paradigm\u00bb shapes \u2013 sometimes unconsciously \u2013 the life of individuals and the workings of society, by being applied to relationships and living beings, that is to say, to the \u00abthree fundamental and closely intertwined relationships\u00bb previously mentioned: with the Transcendence, the fellow members of our human family and the environment.<\/p>\n<p>This attitude upholds a philosophical tendency towards \u00abmodern anthropocentrism\u00bb, a way of thinking of modern man that has paradoxically ended up prizing technical thought over reality. Connected to this tendency is an approach that also misguides lifestyles, by applying a logic of practical relativism that sees everything as irrelevant unless it serves one\u2019s own immediate interests and convenience (LS 122; EG 80). Therefore, Francis calls for a time to pay renewed attention to reality and the limits it imposes (LS 115-116), a time to choose ethical principles that must give technological development a direction and a purpose consistent with the dignity of human life.<\/p>\n<p>Since Francis stresses that \u00abeverything is closely interrelated\u00bb (LS 137), he also calls forth for a greater vision in approaching the problems of today\u2019s world, taking into account every aspect of a much more global crisis that affects humanity. If ecology as a science studies the relationship between living organisms and the environment in which they develop, Francis speaks of \u00abintegral ecology\u00bb as a broader, more integral vision of reality, relationships, interactions and interconnectedness among different dimensions of human existence: environmental, economic, social, cultural, day-to-day life. If everything is related, then the health of a society\u2019s institutions has also relevant consequences \u2013 present and future \u2013 for the environment and the quality of human life (LS 142).<\/p>\n<p>&nbsp;<\/p>\n<p><strong>3. The scope of the SDGs<\/strong><\/p>\n<p>The formulation of the Sustainable Development Goals by the international community through the United Nations is seen here as an expression of the work of global \u00abcommunity networks\u00bb, or better as the fruit of \u00absocial dialogue\u00bb oriented towards the pursuit of the common good. It is, therefore, considered a concrete attempt to foster a type of development that goes beyond mere technological and economic growth and rather intends to achieve a more integral human development as previously defined. It is, finally, a more global approach to sustainable development that implies at least some elements of that notion of \u00abintegral ecology\u00bb we described above, recognizing implicitly that interconnectedness calls for solidarity and mutual care.<\/p>\n<p>Some well-known economists have publicly stated that the SDGs are presently the closest tool we have to reach this type of inclusive, global development and the encyclical\u00a0<em>Laudato Si\u2019<\/em>\u00a0offers a parallel positive program for global development.<sup>7<\/sup><\/p>\n<p>The SDGs were elaborated out of the Agenda 2030 for Sustainable Development, adopted by all United Nations Member States in 2015, which wishes to provide \u00aba shared blueprint for peace and prosperity for people and the planet, now and into the future\u00bb. The 2030 Agenda thus acknowledges the three-dimensional reality of sustainability as previously mentioned (economic, social and environmental), but also indirectly recognizes the interrelation among the themes of peace, justice and the preservation of creation (LS 92).<sup>8<\/sup><\/p>\n<p>Without exploring in detail each of the 17 Goals, it seems meaningful to report here the general objectives the participants pursued as reported in the Agenda 2030, since they signify a very broad plan of action in various areas:<\/p>\n<ul>\n<li><em>People<\/em>: to end poverty and hunger, in all their forms and dimensions, and to ensure that all human beings can fulfil their potential in dignity and equality and in a healthy environment.<\/li>\n<li><em>Planet<\/em>: to protect it from degradation through sustainable consumption and production, by sustainably managing its natural resources and taking action on climate change, in order to support the needs of the present and future generations.<\/li>\n<li><em>Prosperity<\/em>: to ensure that all human beings can enjoy prosperous and fulfilling lives and that economic, social and technological progress occurs in harmony with nature.<\/li>\n<li><em>Peace<\/em>: to foster peaceful, just and inclusive societies which are free from fear and violence, for there can be no sustainable development without peace and no peace without sustainable development.<\/li>\n<li><em>Partnership<\/em>: to mobilize the means required to implement this Agenda through a revitalized Global Partnership for Sustainable Development, based on a spirit of strengthened global solidarity, focused on the needs of the poorest and most vulnerable and with the participation of all countries, all stakeholders and all people.<\/li>\n<\/ul>\n<p>The 17 Goals are to promote a type of development that meets the needs of the present without compromising the ability of future generations to meet their own needs. This type of development, in order to be truly reached, also requires the close collaboration and participation of all parties involved.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>4. Points of convergence<\/strong><\/p>\n<p>Bernardito Auza, Permanent Observer of the Holy See to the United Nations, issued an important\u00a0<em>Note<\/em>\u00a0on the occasion of the First Anniversary of the adoption of the Sustainable Development Goals on October 5, 2016. In his statement, he reiterated general appreciation of the Holy See for the adoption of the 2030 Agenda for Sustainable Development, which Pope Francis, in his address to the General Assembly on 25 September 2015 described as \u00aban important sign of hope\u00bb. Here I will try to focus more specifically on those aspects that constitute \u00abcommon\u00bb goals shared by CST in its ultimate orientation to\u00a0<em>see<\/em>,\u00a0<em>judge<\/em>\u00a0and\u00a0<em>act<\/em>.<\/p>\n<p>First of all, by formulating global solutions for global problems the SDGs depart from the shared assumption that human well-being is multifaceted and is comprised of many different aspects and dimensions of economic and social life, including health; material living standards (income, consumption and wealth); education; personal activities including work; political voice and governance; social connections and relationships; environmental present and future conditions; security (economic as well as a physical). Consequently, development must also be multifaceted and related to the various dimensions of the human existence.<\/p>\n<p>Moreover, the interconnection and integrated nature of the SDGs, considered of crucial importance by the United Nations, reflects somehow the interconnectedness of the many dimensions of human life on earth as expressed in\u00a0<em>Laudato Si\u2019<\/em>\u00a0and in the concept of \u00abintegral ecology\u00bb as defined by Francis. The need to face together the problem of \u00abglobal inequality\u00bb requires a more inclusive economy pursued by the Agenda 2030, open to incorporate ethical principles in both phases of production and distribution of goods and services, so that it can truly allow human flourishing.<\/p>\n<p>The fight against poverty and hunger engaged by the SDGs presupposes a weakened trust in the positive effects of the work of the \u00abinvisible hand\u00bb of the market and a greater awareness of the need to implement processes and mechanisms that are geared towards a better distribution of income and labor. This approach offers us some space for bringing back to operation the logic of \u00abgift\u00bb and the principle of gratuitousness in the public sphere as promoted by some economists (Zamagni 2019).<\/p>\n<p>A special concern for the poor, central to CST, is the initial impetus for the establishment of the SDGs and the pledge \u00abto leave no one behind\u00bb which is at the heart of the Agenda 2030. Such concern is also a reflection of the common acknowledgement that inequality is indeed \u00abthe root of social ills\u00bb and of the shared urge that \u00abthe need to resolve the structural causes of poverty cannot be delayed\u00bb (EG 202). This attitude fosters \u00abhabits of solidarity\u00bb (EG 189) that can change structures and discourages bad habits of consumption, counteracting \u00abthe throwaway culture\u00bb (LS 16) which affects the excluded and the entire planet.<\/p>\n<p>The interlinkages of the SDGs, besides reaffirming the interconnection of our globalized society, do require \u00abpartnership for goals\u00bb, that is, walking together \u00abthe path of dialogue\u00bb (EG 238), with states, society and cultures, in order to promote integral human development and pursue the common good. \u00abSocial dialogue\u00bb, therefore, becomes a concrete contribution to peace as encouraged by Francis, by favoring new forms of exchange and encounter. International cooperation necessary to achieve the SDGs promotes a type of development that cannot be realized without incorporating and respecting personal, social, economic, and political human rights. International cooperation encompasses greater collaboration to care for our \u00abcommon home, that is to preserve\u00bb our fundamental relationship with the environment, as another integral aspect of searching together for \u00aba genuine path to peace \u00bb (EG 221), which is a necessary condition to achieve the common good.<\/p>\n<p>Before closing this paragraph focused on \u00abcommon\u00bb goals, it is important to underline that in his\u00a0<em>Note<\/em>\u00a0Bernardito Auza also pointed out some reservations especially concerning some specific targets of the SDGs (i.e., 3.7: access to sexual and reproductive health services and 5.6: access to sexual and reproductive health and reproductive rights), but also some concepts and definitions adopted in the agreement that would not be completely consistent with CST and require a more extensive reflection. A primary difference in approach which should be recalled here lies in the use of the notion of \u00absustainable\u00bb \u2013 in its tridimensional nature as described before \u2013 versus \u00abintegral\u00bb, which presupposes not only the protection of the right to life \u2013 from birth to natural death \u2013 but also a fundamental openness to a spiritual reality, implying the right to religious freedom, and the acknowledgement of the existence of God as Creator, from whom every creature is dependent and in whom every creature finds fulfillment.<\/p>\n<p>&nbsp;<\/p>\n<p><strong>5. Conclusion<\/strong><\/p>\n<p>To turn away from the feeling that the fight against the challenges related to \u00abglobal inequality\u00bb is overwhelming, it may be useful to start to think of each challenge as a set of concrete problems that, once properly identified and understood, can be solved one at a time (Banerjee and Duflo 2012). The SDGs represent a very concrete attempt to move in this direction.<\/p>\n<p>Nevertheless, before the threat posed by the \u00abtechnocratic paradigm\u00bb and its logic of manipulation and exploitation, one of the first challenges would seem to propose an alternative \u00abparadigm\u00bb of approach. CST and the contribution of the SDGs towards a more integral development of peoples offer some basic principles for outlining a different \u00abepistemological paradigm\u00bb centered on \u00abcare\u00bb. Among the configuring elements of this paradigm is first and foremost the recognition that the human being is a fundamentally \u00abdependent\u00bb being: as a being in relation and dependent on others \u2013 and to the Other in openness to Transcendence. This recognition naturally strengthens bonds of fraternity, acknowledges common rights and upholds the vision of belonging to one single family.<\/p>\n<p>Dependence and vulnerability are an inescapable part of everyone\u2019s life, leading each one of us to recognize more consciously that throughout our human existence we\u00a0<em>all<\/em>\u00a0are \u2013 at different times \u2013 \u00absubjects\u00bb and \u00abobjects\u00bb of care. This awareness in some way \u00abforces\u00bb every member of the human family to \u00abweave networks of charity\u00bb (CIV 5) through subsidiarity, because caring for fragility becomes an integral aspect of the common good. Moreover, caring for fragility not only fosters solidarity among peoples, but also a greater intergenerational and intragenerational solidarity (LS 159-162), which is a key factor of sustainability.<\/p>\n<p>Caring for fragility shall thus be pursued as \u00aba practice and a value\u00bb (Held 2006), that is to say as a response to the needs of the other \u2013 between people who share an interest in their mutual well-being \u2013 but also as an expression of \u00ab<em>caring relations<\/em>\u00bb (Held 2006; Brotto 2013) that help bring people closer to one another, to build relationships of trust, unity, reciprocity, to promote the moral growth of individuals beyond a mere sense of justice, both personally and communally. This approach challenges individuals to change their personal lifestyles vis-\u00e0-vis the throwaway culture.<\/p>\n<p>This ethical paradigm of care understood as \u00aba practice and a value\u00bb finds a strong resonance in the current pontificate of Francis, who openly supports a \u00abculture of care\u00bb permeating all of society (LS 231). It suffices to think of the image of the Church as a \u00abfield hospital\u00bb often used by the Holy Father, of his primary criterion of \u00abmercy\u00bb and \u00abpoverty\u00bb in all pastoral work,<sup>9<\/sup>\u00a0of his emphasis on \u00abtenderness\u00bb and \u00abcare for all that exists\u00bb.<\/p>\n<p>Furthermore, in his address to the European Parliament in Strasbourg on 25 November 2014, Francis explicitly reminded the Parliament members that they are \u00abcalled to a great mission although it may seem useless\u00bb, that is, to take care of \u00abthe fragility of peoples\u00bb. This attention to fragility, which must always remain open to Transcendence, allows us \u2013 says the Pope \u2013 to overcome the \u00abthrowaway culture\u00bb and put the dignity of the person back at the core of any decision, beyond the trends and powers of the moment.<\/p>\n<p>In this perspective, sensitivity to \u00abcare\u00bb \u2013 necessary for all individuals without distinction \u2013 can become a catalyst for fraternity and reciprocity; it can strengthen a \u00abspirituality of global solidarity\u00bb (LS 240); it can constitute a possible answer to that dilemma of modernity which Bauman (2016) refers to as the crucial choice between the competition of the individual or the solidarity of the human family, which presupposes \u2013 maybe surprisingly for some \u2013 that\u00a0<em>all<\/em>\u00a0men and women not only can live together in a more collaborative way, but can also strive for greater happiness.<\/p>\n<p>&nbsp;<\/p>\n<p><em>Raffaella Petrini<\/em><\/p>\n<p>&nbsp;<\/p>\n<p><strong>Abbreviations<\/strong><\/p>\n<p><strong>CIV &#8211;<\/strong>\u00a0<em>Encyclical Letter Caritas in Veritate<\/em><\/p>\n<p><strong>CST &#8211;<\/strong>\u00a0<em>Catholic Social Teaching<\/em><\/p>\n<p><strong>CSDC &#8211;<\/strong>\u00a0<em>Compendium of the Social Doctrine of the Church<\/em><\/p>\n<p><strong>DPIHD &#8211;<\/strong>\u00a0<em>Dicastery for Promoting Integral Human Development<\/em><\/p>\n<p><strong>SDGs &#8211;<\/strong>\u00a0<em>Sustainable Development Goals<\/em><\/p>\n<p><strong>EG &#8211;<\/strong>\u00a0<em>Apostolic Exhortation Evangelii Gaudium<\/em><\/p>\n<p><strong>LS &#8211;<\/strong>\u00a0<em>Encyclical Letter Laudato Si\u2019<\/em><\/p>\n<p><strong>PP &#8211;<\/strong>\u00a0<em>Encyclical Letter Populorum Progressio<\/em><\/p>\n<p><strong>UN &#8211;<\/strong>\u00a0<em>United Nations<\/em><\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p><strong>References<\/strong><\/p>\n<p>&nbsp;<\/p>\n<p>Auza B. 2016.\u00a0<em>Note of the Holy See on the First Anniversary of the Adoption of the Sustainable Development Goals<\/em>. Access: 11\/02\/2020\u00a0\u00a0(<a href=\"https:\/\/holyseemission.org\/contents\/\/statements\/5806914667987.php\" target=\"_blank\" rel=\"noopener\">https:\/\/holyseemission.org\/<\/a>)<\/p>\n<p>Banerjee A.V. and E. Duflo (2012).\u00a0<em>Poor Economics<\/em>. New York: PublicAffairs.<\/p>\n<p>Bauman Z., C. Giaccardi, and M. Magatti. 2016.\u00a0<em>Il destino della libert\u00e0<\/em>. Roma: Citt\u00e0 Nuova.<\/p>\n<p>Benedict VI. 2009.\u00a0<em>Caritas in Veritate<\/em>. Vatican City: Libreria Editrice Vaticana.<\/p>\n<p>Brotto S. 2013.\u00a0<em>Etica della cura<\/em>. Napoli: Orthotes Editrice.<\/p>\n<p>Carrier H. 1993.\u00a0<em>Dottrina Sociale<\/em>. Cinisello Balsamo (MI): San Paolo.<\/p>\n<p>Deaton A. 2013.\u00a0<em>The Great Escape<\/em>. Princeton: Princeton University Press.<\/p>\n<p>Held V. 2006.<em>\u00a0The Ethics of Care<\/em>. New York: Oxford University Press.<\/p>\n<p>Francis. 2015.\u00a0<em>Meeting with the Members of the General Assembly of the United Nations Organization<\/em>. Access: 10\/02\/2020\u00a0(<a href=\"http:\/\/www.vatican.va\/content\/francesco\/en\/speeches\/2015\/september\/documents\/papa-francesco_20150925_onu-visita.html\" target=\"_blank\" rel=\"noopener\">http:\/\/www.vatican.va\/<\/a>)<\/p>\n<p>_____. 2015.\u00a0<em>Laudato Si\u2019<\/em>. Vatican City: Libreria Editrice Vaticana.<\/p>\n<p>_____. 2014.\u00a0<em>Address to the European Parliament<\/em>. Access: 15\/02\/2020 (<a href=\"http:\/\/www.vatican.va\/content\/francesco\/en\/speeches\/2014\/november\/documents\/papa-francesco_20141125_strasburgo-parlamento-europeo.html\" target=\"_blank\" rel=\"noopener\">http:\/\/www.vatican.va\/<\/a>)<\/p>\n<p>_____. 2013.\u00a0<em>Evangelii Gaudium<\/em>. Vatican City, Libreria Editrice Vaticana.<\/p>\n<p>John Paul. 1987.<em>\u00a0Sollicitudo Rei Socialis<\/em>. Vatican City: Libreria Editrice Vaticana.<\/p>\n<p>Marzano F. 2011.\u00a0<em>Lezioni di Economia Pubblica<\/em>. Roma: Euroma.<\/p>\n<p>Paul VI. 1967.\u00a0<em>Populorum Progressio<\/em>. Vatican City: Libreria Editrice Vaticana.<\/p>\n<p>Pontifical Council for Justice and Peace. 2015.\u00a0<em>The Social Dimension of the Faith<\/em>, Today. Vatican City: Libreria Editrice Vaticana.<\/p>\n<p>_____. 2004.\u00a0<em>Compendium of the Social Doctrine of the Church<\/em>. Vatican City: Libreria Editrice Vaticana.<\/p>\n<p>Sorge B. 2017.\u00a0<em>Brevi lezioni di Dottrina Sociale della Chiesa<\/em>. Brescia: Queriniana.<\/p>\n<p>_____. 2016.\u00a0<em>Introduzione alla Dottrina Sociale della Chiesa<\/em>. Third ed. Brescia: Queriniana.<\/p>\n<p>Stiglitz J.E., A.K. Sen, and J.P. Fitoussi. 2010.<em>\u00a0La misura sbagliata delle nostre vite<\/em>. Milano: RCS.<\/p>\n<p>Rowlands A. 2019. \u201cLove in truth: rethinking the common good for dark times\u201d. Pp. 75-81 in\u00a0<em>Theory and Praxis of Development. Proceedings of the one-day Seminar on the occasion of the 10<sup>th<\/sup>\u00a0Anniversary of the Encyclical Letter Caritas in Veritate by Pope Benedict XVI<\/em>, edited by the Dicastery for Promoting Integral Human Development. DPIHD: Vatican City.<\/p>\n<p>UN. 2020.<em>\u00a0About the Sustainable Developments Goals<\/em>. Access: 01\/02\/2020\u00a0(<a href=\"https:\/\/sustainabledevelopment.un.org\/topics\/sustainabledevelopmentgoals\" target=\"_blank\" rel=\"noopener\">https:\/\/sustainabledevelopment.un.org\/<\/a>)<\/p>\n<p>_____. 2019.\u00a0<em>Sustainable Developments Goals Report<\/em>. Access: 5\/02\/2020\u00a0\u00a0(<a href=\"https:\/\/unstats.un.org\/sdgs\/report\/2019\/\" target=\"_blank\" rel=\"noopener\">https:\/\/unstats.un.org\/<\/a>)<\/p>\n<p>_____. 2015.\u00a0<em>Transforming our World: the 2030 Agenda for Sustainable Development<\/em>. Access: 11\/02\/2020\u00a0<a href=\"https:\/\/sustainabledevelopment.un.org\/content\/documents\/21252030%20Agenda%20for%20Sustainable%20Development%20web.pdf\" target=\"_blank\" rel=\"noopener\">https:\/\/sustainabledevelopment.un.org\/<\/a><\/p>\n<p>_____. 2005.\u00a0<em>World Summit on Social Development<\/em>. Access: 10\/02\/2020\u00a0<a href=\"http:\/\/www.ilo.org\/wcmsp5\/groups\/public\/---dgreports\/---integration\/documents\/meetingdocument\/wcms_079439.pdf\" target=\"_blank\" rel=\"noopener\">http:\/\/www.ilo.org\/<\/a><\/p>\n<p>Zamagni S. 2019. \u201cWhen Economy Divorces from Fraternity: the Message of\u00a0<em>Caritas in Veritate<\/em>\u201d. Pp. 39-49 in\u00a0<em>Theory and Praxis of Development. Proceedings of the one-day Seminar on the occasion of the 10<sup>th<\/sup>\u00a0Anniversary of the Encyclical Letter Caritas in Veritate by Pope Benedict XVI<\/em>, edited by the Dicastery for Promoting Integral Human Development. DPIHD: Vatican City.<\/p>\n<p>&nbsp;<\/p>\n<p>&nbsp;<\/p>\n<p><strong>NOTES<\/strong><\/p>\n<p><sup>1<\/sup>\u00a0As reiterated also by Benedict XVI in\u00a0<em>Caritas in veritate<\/em>\u00a0(9): \u00abThe Church does not have technical solutions to offer and does not claim \u201cto interfere in any way in the politics of States\u201d. She does, however, have a mission of truth to accomplish, in every time and circumstance, for a society that is attuned to man, to his dignity, to his vocation. [\u2026] Fidelity to man requires fidelity to the truth, which alone is the guarantee of freedom (cf. Jn 8:32) and of the possibility of integral human development. [\u2026] This mission of truth is something that the Church can never renounce\u00bb.<\/p>\n<p><sup>2<\/sup>\u00a0In his social encyclical\u00a0<em>Mater et Magistra<\/em>\u00a0(1961: 236), John XXIII speaks of \u00abthree stages which should normally be followed in the reduction of social principles into practice\u00bb.<\/p>\n<p><sup>3<\/sup>\u00a0Reference is made here to Fr. Louis-Joseph Lebret, OP (1897\u20131966).<\/p>\n<p><sup>4<\/sup>\u00a0Here reference is made to the well-known hierarchy of needs proposed by the American psychologist Abraham Maslow in his 1943 paper \u201cA Theory of Human Motivation\u201d, published in\u00a0<em>Psychological Review<\/em>\u00a050 (4): 370\u201396.<\/p>\n<p><sup>5<\/sup>\u00a0The notion of progress as human vocation is introduced by Paul VI in\u00a0<em>Populorum Progressio<\/em>\u00a0(15-17), and again by Benedict XVI in\u00a0<em>Caritas in Veritate<\/em>\u00a0(16-19).<\/p>\n<p><sup>6<\/sup>\u00a0On this topic, see the research work of Angus Deaton (2013), Nobel Prize in Economic Sciences in 2015.<\/p>\n<p><sup>7<\/sup>\u00a0This statement is freely transcribed from a contribution of the American economist J.Sachs at the Seminar organized by the Dicastery for Promoting Integral Human Development on the occasion of the 10<sup>th<\/sup>\u00a0Anniversary of the Encyclical Letter\u00a0<em>Caritas in veritate<\/em>\u00a0that took place in Vatican City on December 3, 2019.<\/p>\n<p><sup>8<\/sup>\u00a0Here reference is also made to the Pastoral Letter\u00a0<em>Sobre la relaci\u00f3n del hombre con la naturaleza<\/em>\u00a0issued by the Conference of Dominican Bishops on 21 January 1987.<\/p>\n<p><sup>9<\/sup> Reference here is made to the Annual Lonergan Lecture offered by V. Danna at the Pontifical Gregorian University (Rome) on November 15, 2019: \u00abPapa Francesco e Lonergan: orizzonti per il futuro del Cristianesimo\u00bb.<\/p>\n<\/div>\n<\/div>\n<p><\/main><\/p>\n","protected":false},"template":"","meta":{"_acf_changed":false,"_lmt_disableupdate":"","_lmt_disable":""},"autori":[967],"fascicolo":[293],"class_list":["post-2641","articolo","type-articolo","status-publish","hentry","autori-raffaella-petrini","fascicolo-ottobre-2020"],"acf":[],"yoast_head":"<!-- This site is optimized with the Yoast SEO plugin v28.0 - https:\/\/yoast.com\/product\/yoast-seo-wordpress\/ -->\n<title>Oikonomia - Catholic Social Teaching (CST) and Sustainable Development Goals (SDGs): a Path towards Integral Human Development<\/title>\n<meta name=\"description\" content=\"Leggi l&#039;articolo a cura di Raffaella Petrini, pubblicato nel numero di Ottobre 2020. 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