By Katherine Marshall
This publication relates the newest bankruptcy within the tale of a notable partnership among the worlds of religion and improvement, introduced in 1998 through Jim Wolfensohn after which Archbishop of Canterbury, George Carey, once they convened a gathering of religion and improvement leaders in Lambeth Palace. The intervening years have visible the expansion and enhancement of a community of global religion and improvement leaders who proportion a standard ardour to remove worldwide poverty, expand social justice and confirm worldwide protection for all the world's humans. Periodically this crew of leaders gathers jointly to discuss problems with universal crisis and international value. the newest assembly happened in Dublin, eire in Janaury 2005. Debates over days have been wealthy and provocative, analyzing concerns starting from the hot Asian tsunami, to HIV/AIDS, gender and early life, and the roots of clash, all considered during the lens of fairness. References to the moral dimensions of poverty relief and the necessity for a powerful ethical underpinning as a beginning for equitable and sustainable improvement lay on the center of each consultation. the individuality of this partnership is the clean standpoint it deals on severe improvement matters and the chance for religion leaders and improvement leaders to hunt new avenues for collaboration. This booklet tells the tale of this partnership, in the context of the Dublin assembly.
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Extra info for Finding Global Balance: Common Grounds Between the Worlds of Development And Faith
The sanctity of the individual is always in creative tension with the value of community and collective responsibility. ” 12 • Finding Global Balance Bishop Gunnar Staalsett contended that the Commandments—the greatest laws in the Judeo-Christian tradition—are similarly relevant to global justice. The Commandments address a world in which the rich steal from the poor by overexploiting resources that are rightfully theirs, where millions die of hunger not because the world lacks food but because it is unfairly distributed, and where rampant corruption in government and business puts what should rightfully go to the poor in the hands of the rich.
All of this has helped encourage collective responsibility. ” There were many allusions to the longstanding civil conflicts that have gripped several of the worst affected areas over long years, notably the Tamil-Sinhala conflict in Sri Lanka, the Muslim separatist movement in Aceh province in Indonesia, and the tensions between Buddhist and Muslim communities in southern Thailand. Sulak Sivaraksa suggested one possible beneficial outcome: “In the deep south of Siam, the crisis brought together communities that have long been divided along ethnic lines.
Rather, the aim was to build an agenda on common ground, such as that presented by Hans Kung in his work toward a global ethic, and by Amartya Sen in his concept of capabilities. Hans Küng has drawn from the major world faith traditions and philosophies a common set of basic values and principles that he terms a global ethic and that can be viewed as a foundation for both interfaith and intersectoral dialogue. Amartya Sen, who has brought concepts of freedom and opportunity squarely to the fore in economic theory and practice, has focused global antipoverty action on the development of human capabilities and the expansion of choices.