In this engaging study Mary Shivanandan explores the attempt by Karol Wojtyla (John Paul II) to reconcile the growing tension between abstract philosophy and empirical science. Shivanandan first provides a brief history of the methodology of sociology as indicative of the growing trend in the social sciences to divorce its theories from anything subjective. Trying to confine the study of the human person to objective, predictable systems neglects the reality that the person combines subjectivity with objectivity. Wojtyla posits a new anthropology that takes into account man's subjective experiences while acknowledging his bodily, objective existence.

This paper seeks to clarify the moral and pastoral mission of Catholic laity to transform the workplace. Part One offers a brief examination of some of the major developments in the nature of paid employment in America and the impact of these changes on the American worker. Part Two offers an analysis of work in the Catholic tradition as (1) collaboration with God (2) a vehicle for humanization and (3) a community-building exercise. Part Three advances ways in which workplaces can be practically transformed to reflect the Catholic understanding of work.

Haynor's piece supports the arguments made by Professor Toth in the previous selection for the application of Catholic social teaching to individual workplaces. Haynor first details several workplace frames-structural, political, and symbolic-explaining how they contradict the personalist mode of Catholic thought. The secular frame most consistent with Catholic social teaching, the one that makes use of "human capital," is the human resource frame. Not only does it respond to basic human needs-creativity, fulfillment, and realization-but it also is the most efficient means to organizational effectiveness.

Rice addresses issues raised by Rev. Krause, but he extends the latter's arguments in more philosophic terms. The depersonalization of human beings evidenced by abortion, slavery, and genocide, is traceable to the philosophy of the Enlightenment. Because the Enlightenment rejected the capacity of reason to know the truth as well as revealed religion, freedom deteriorated into autonomy, a reality that popes throughout history, especially John Paul II, have anticipated. Morality and law become matters of will, not natural law, leaving the state to legislate policy in a culture of subjectivism. When the authority of the state supersedes natural law, totalitarianism is not far behind.

The Christian Democratic movement was born of a desire to apply the principles of Catholic social thought to democratic politics. Once gaining actual political power, however, Christian Democratic parties have only rarely remained faithful to these principles. In Italy, Christian Democrats abandoned Catholic social thought, and Italians abandoned the party. In Spain, the prospects are more hopeful.

To prevent the secularization of society, the Church can practice certain measures: First, maintain the hierarchical structures of the Church so that it is not shaped by public opinion. Second, the Church must hold to doctrinal firmness and condemn heretical teachings. Third, the Church must establish vigorous educational programs to teach the faith and form the minds and consciences of the young. Fourth, the Church must evangelize and be inclusive, bringing the light and riches of the Catholic faith to all races and cultures.

This essay addresses the scholarly contribution of Monsignor George A. Kelly to the subject of the changing nature of the relationship between American culture, individual Catholics, and the institutional Catholic Church. It was first presented at a New York City colloquy sponsored by Reverend Monsignor Michael Wrenn on April 23, 1999, to honor the varied contributions of Monsignor Kelly to the Catholic Church in the United States. During this same year the Society of Catholic Social Scientists recognized Monsignor Kelly by granting him its highest award, the Pope Pius XI Award "for the furthering of a true Catholic social science."

The prophetic voice of Cortes offers the insight that the violent social upheavals in the modern world parody Christianity; however, Christian solidarity is a far cry from socialism. Human solidarity in Catholicism offers more hope than social and liberal reforms. Both writers take into account original sin and defend authority.

This paper begins to explore how we might actually "apply" to the social sciences the principles articulated first in Rerum Nov arum (RN), and now (re)presented in Centesimus Annus (CA). More correctly, it asks how the social sciences themselves might be better applied, now given the comprehensive ethical vision reflected in CA (and more recently developed in Fides et Ratio). The social sciences, while retaining their autonomy, must be relocated within an ethical context preserved and explored by Catholic social insights and teaching, which are rooted in the reality of the mystery of the human person as prior to any social system. To advance the needed dialogue, we conclude with preliminary thoughts for Catholic universities and colleges.

This article traces how the various papal encyclicals since Rerum Novarum have made clear that economic liberalism cannot be embraced by the Church, how the various central principles of Catholic social teaching always must be maintained as against the imperatives of an uninhibited market. It traces the rise of neoliberal economics and explains how it displays the same flaws as the older economic liberalism and how Pope John Paul IPs 1999 remarks in Mexico City show an awareness of that fact.

The compelling topic, "leadership," attracts the interest of multiple disciplines: sociology, psychology, biology, statistics—to name a few. As data and information mount, students of leadership are challenged to make sense of it all, to achieve some unity of perspective. Needed is a synthesizing agent, a scheme for relating leadership studies to each other. In the classical age, the days of Plato and Aristotle, all branches on the tree of knowledge were connected to the trunk of philosophy. Here, the case for the ancient dictum, "It belongs to the philosopher to order," is argued anew: the fragmentation of leadership studies calls for an organizing force that dominant empiricistic methods have failed to provide. A realist epistemology ordering disciplines into a hierarchy can provide this systemization. Either philosophy acts as "friendly overseer" of the fractionated field of leadership studies, or the field remains in its present chaotic state.

Although neo-Kantianism profoundly shaped Rickert's philosophy of history, his natural sense of realism prevented him from accepting the full implications of Kant's critical method. Rickert clearly felt impelled to get outside the confines of the positivism which hemmed in his best historical and sociological understanding. But, to remain true to his Neo-Kantian assumptions while at the same time exiting positivism and historicism into a realist science of history proved impossible. How might Rickert have managed this impasse? The authors contended that, by rejecting positivism Rickert and his disciples could return to a realist metaphysics in which objects would be given an integrity and force prior to our knowledge about them. Further work must be done to expand Rickert's insights within a framework other than Neo-Kantianism.

Psychology has advanced from the naive application of animal behaviorism to humans, to an understanding that this simple deterministic model undervalues the mind of man. Modern theories recognize the importance of cognition, but fail to integrate all of the dimensions of man in their descriptions of him. These theories, like Pelagianism, interpret man's development in terms of learning and imitation and document developmental changes in cognitive skills, but overlook the developmental changes consistent with grace and the indwelling Trinity. As a consequence, the course of human life in popular theory is either ignored entirely, or is without direction. This paper presents a teleological reinterpretation of human development in terms of man's desire for salvation through communion in Christ.

Catholicism and psychiatry are representative of the two orders in the universe, i.e., supernatural and natural, divine and human, heaven and earth. Denial of the former has led to idols or the worship of false gods, among them, the Goddess Science. Both faith and science come from God and are not enemies. They remain allies if they respect each other's logic and methods; they are complementary, interdigitate, illumine and help each other.

Was the Nazi era an aberration or the logical consequence of modern German history? Thomas Mann fears it was the latter, for he draws a line from Luther to German Romanticism, Wagner, Nietzsche, and Hitler. But buried beneath this predominant strand is the older, humane tradition of Erasmian Christian Humanism which Mann urges his compatriots to reclaim via the novel's Catholic narrator, an anti-Nazi classical scholar and teacher. And reclaim it they did, for in 1949, two years after the appearance of Dr. Faustus, the Federal Republic was founded on Christian principles and led for most of its 50-year life by the Catholic CDU party and its statesmen Konrad Adenauer and Helmut Kohl. Some serious reservations notwithstanding, Mann would have applauded the accomplishments of these two statesmen.

The hidden treasures or "signs of life" are human repentance heeding the voice of conscience, the silent majority of married couples dedicated to Christian fatherhood and motherhood, the countercultural mobilization possible through education and personal charity which can "redeem the time."

The culture of death prefers to substitute meaningless abstractions for reality. An example too common to Catholics is the denial of Real Presence in the Eucharist and the portrayal of the Eucharist as only a meal shared in common. Other examples abound in this culture, where we often focus on making the world better through abstract commitments to love rather than making the neighborhood better through the real loving response to our neighbors every day.A culture that can deny Real Presence in the Eucharist will readily deny the existence of real humanity in the womb. So, too, the Church who defends His physical presence among us tirelessly defends the dignity of human life.Modern psychology contributes to the error by depicting cognitive development as progressing from literal understanding to abstract thought, as though the literal is the realm of the child. Imposing abstract meanings on real phenomena dissipates personal responsibility to live and support life.This paper considers the symbolization of reality, starting with the Real Presence of Our Lord, and the consequences of this symbolization in terms of loss of the sense of the physical and indifference to human life.

Democratic equality is not to be equated with the sameness of all human beings, a concept in modern socialistic thought. Natural differences among human beings and the corresponding diversity of functions find expression in competition - a concept that is consistent with the common good as long as it is informed by justice. Social harmony follows from the combination of unity and diversity. While all humans have the same origin, nature, and destiny, "each person is unique and unrepeatable."

Compares the theory of "political realism" in international politics, as enunciated most prominently by the late Hans J. Morgenthau, with Catholic teaching on international questions, showing points of compatibility and tension between the two. Aims to lay the groundwork for an approach to international politics which combines the best and compatible elements in the two.

Critiques the U. S. bishops' recent statement on Catholic social teaching. Analyzes the various sections of the statement. Expresses concern that many charged with implementing this teaching have allowed secular ideology to infiltrate and dominate their perspective.