Presentations included Helen Alford (Angelicum Rome): “Hollowing-out” of Meaning: Virtue ethics in the “Blueprint for Better Business”, Knut Ims (NHH, Norwegian School of Economics, Bergen): Ancient Virtues and Positive Psychology, Johan Verstraeten (Catholic University of Leuven): Beyond Morality: Spirituality as Precondition for Virtuous Leadership, Luk Bouckaert (Catholic University of Leuven & European SPES Institute): Virtues of Good Leadership in the Light of Hannah Arendt ’s Theory of Judgment, Peter Rona (Blackfriars Hall, University of Oxford): Intentionality and the Objects of Economics, Antoon Vandevelde (Catholic University of Leuven): Thomas Piketty on Inequality, Laszlo Zsolnai (Corvinus University of Budapest): Prudence in Management and Economic Wisdom, Thomas Dienberg, OFMCap (Philosophisch-Theologische Hochschule, Münster): Vices and Virtues in economics: About Community and Contemplation, Kevin Jackson (Université libre de Bruxelles and Fordham University): Mindfulness and the Inner Motivation to Be Ethical, Luigino Bruni (LUMSA University, Rome): Vulnerability and Immunity in Economic Life, and Carlos Hoevel (Pontifical Catholic University of Argentina): Opportunities and Obstacles to Civil Economy: An Overview and the Latin American Case.
Inspired by the spiritual humanism of the European personalist movement and applying the virtue ethics tradition participants seeked to develop new models for encouraging virtuous actions in business and in economic policy. Everyone could use more chastity in a world that is constantly displaying sexual images.
Gregory the Great, Moralia in Job, 31, 45: PL 76, 621A.Įnglish Translation of the Cathechism of the Catholic Church for the United States of America © 1997, United States Catholic Conference, Inc.The “Virtues and Vices in Economics and Business” international workshop was organized by the Centre for Economics and Ethics of the Catholic University of Leuven in cooperation with the European SPES Institute in June 19-20, 2015, Leuven, Belgium. The 7 heavenly virtues, also called the Capital virtues, contrary virtues, heavenly virtues, are the virtues which overcome the 7 deadly sins: lust, greed, envy, anger, pride, and sloth.
SECTION ONE: MAN'S VOCATION LIFE IN THE SPIRITĬHAPTER ONE: THE DIGNITY OF THE HUMAN PERSON Where this paragraph appears in the Catechism: TABLE OF CONTENTS Move forward or back a paragraph: Previous | Next Unrepented, it brings eternal death.ġ875 Venial sin constitutes a moral disorder that is reparable by charity, which it allows to subsist in us.ġ876 The repetition of sins - even venial ones - engenders vices, among which are the capital sins. This destroys in us the charity without which eternal beatitude is impossible. The kinds and the gravity of sins are determined principally by their objects.ġ874 To choose deliberately - that is, both knowing it and willing it - something gravely contrary to the divine law and to the ultimate end of man is to commit a mortal sin. It wounds man's nature and injures human solidarity.ġ873 The root of all sins lies in man's heart. It rises up against God in a disobedience contrary to the obedience of Christ.ġ872 Sin is an act contrary to reason. In an analogous sense, they constitute a "social sin." 144ġ870 "God has consigned all men to disobedience, that he may have mercy upon all" ( Rom 11:32).ġ871 Sin is an utterance, a deed, or a desire contrary to the eternal law (St. They lead their victims to do evil in their turn. "Structures of sin" are the expression and effect of personal sins. Sins give rise to social situations and institutions that are contrary to the divine goodness. by not disclosing or not hindering them when we have an obligation to do so ġ869 Thus sin makes men accomplices of one another and causes concupiscence, violence, and injustice to reign among them. by ordering, advising, praising, or approving them by participating directly and voluntarily in them
Moreover, we have a responsibility for the sins committed by others when we cooperate in them: 138 They are pride, avarice, envy, wrath, lust, gluttony, and sloth or acedia.ġ867 The catechetical tradition also recalls that there are "sins that cry to heaven": the blood of Abel, 139 the sin of the Sodomites, 140 the cry of the people oppressed in Egypt, 141 the cry of the foreigner, the widow, and the orphan, 142 injustice to the wage earner. They are called "capital" because they engender other sins, other vices. Thus sin tends to reproduce itself and reinforce itself, but it cannot destroy the moral sense at its root.ġ866 Vices can be classified according to the virtues they oppose, or also be linked to the capital sins which Christian experience has distinguished, following St. This results in perverse inclinations which cloud conscience and corrupt the concrete judgment of good and evil. 1865 Sin creates a proclivity to sin it engenders vice by repetition of the same acts.
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