Integral human development is a human-centered development perspective that originated from Catholic social teaching. The perspective holds that authentic development is development that makes every person “more human.” Although it is seldom named in the literature, integral human development has had considerable influence on notions of authentic development, and in turn, development ethics. In this short chapter, I provide a brief explanation of the origins and implications of the conceptual (...) foundations of integral human development both within and beyond the Catholic Church. I argue that integral human development offers a truly radical participatory approach to human development. I briefly raise and respond to some concerns about agency, civic liberty, and integral human development’s connection to the Catholic Church. I conclude with a short explanation of integral human development in practice. (shrink)

The concept of human development, formulated explicitly in the nineteenth century, expands upon the notion of economic development to include social, political and even ethical dimensions. Since the mid-twentieth century, international organisations such as the United Nations and the World Bank have adopted human development as a holistic approach to evaluating a country’s progress that considers living conditions, social relations, individual freedoms and political institutions that contribute to freedom and well-being, in addition to standard measures (...) of income growth. The 1990 Human Development Report by the United Nations Development Programme (UNDP) was a significant milestone in establishing the concept of human development. Expanding the freedom of individuals to lead long, healthy and creative lives is at the heart of UNDP’s focus on human development. Beyond the UNDP approach, other human development frameworks, such as those proposed by Martha Nussbaum, have emerged and are based explicitly on self-fulfilment, well-being and happiness. Recent studies add ethics to the latter approach and emphasise the importance of pro-social behaviour and holistic mental health in achieving a good life. (shrink)

Abating the threat climate change poses to the lives of future people clearly challenges our development models. The 2011 Human Devel- opment Report rightly focuses on the integral links between sustainability and equity. However, the human development and capabilities approach emphasizes the expansion of people’s capabilities simpliciter, which is ques- tionable in view of environmental sustainability. We argue that capabilities should be defined as triadic relations between an agent, constraints and poss- ible functionings. This triadic syntax (...) particularly applies to climate change: since people’s lives and capabilities are dependent on the environment, sus- tainable human development should also include constraining human activi- ties in order to prevent losses in future people’s well-being due to the adverse effects of exacerbated climate change. On this basis, we will advocate that the goals of sustainable human development should be informed by a fra- mework that consists of enhancing capabilities up to a threshold level, as well as constraining the functionings beyond this threshold in terms of their green- house gas emissions. (shrink)

Jennifer Greenwood's Becoming Human: The Ontogenesis, Metaphysics, and Expression of Human Emotionality is an innovative exploration of the empirical literature on human development and its implications for the extended mind debate. Greenwood argues that an examination of the emotional and linguistic development of children, especially the unique relationship between mothers and infants, supports transcranialism. I summarize her argument and then point to some of the strengths and weaknesses of her position.

The virtue of phronesis or practical wisdom is at the core of some cutting-edge interdisciplinary approaches to the scientific study of virtue. According to the Aristotelian phronesis model (APM), its most complex– and admittedly controversial– component is the“blueprint,” understood as the individual’s conception of the kind of things that matter for a flourishing life. This article reviews how APM’s developers currently operationalize the blueprint using moral identity measures. Controversies in conceptualizing the blueprint are outlined and limitations of moral identity measures (...) are discussed. Alternative approaches, including goal orientation constructs and qualitative techniques, are suggested to better capture the blueprint’s conceptual complexity in empirical research. The article finds that the blueprint encompasses more than what is reflected in moral identity measures. The goals across life spheres that interweave in a flourishing life seem to be missing. This work aimed to enhance interdisciplinary research on individuals’ conceptualizations of a flourishing life across cultures. (shrink)

In this paper, i provide an introduction to development ethics and make some observations about integral human development. i argue that although there is very little dialogue between these two traditions, they have a lot of common ground, and can helpfully inform one another. International development ethics is a largely secular field concerned with ethical reflection on the ends and means of development. i discuss four levels of ethical reflection: meta-ethical, normative, practical, or applied, and (...) personal or integral. The first three of these levels are well established in philosophical ethics. i introduce the fourth with the hope of encouraging more discussion of how individuals engaged in the theory and practice of development ethics ought to navigate the various spheres of their own lives. This last stage of ethical reflection and action can benefit greatly from work done in integral human development. Integral human development is integral in at least two ways: development is not simply economic development, but development the whole person, including social, political, creative, spiritual, etc., and development is the development of every person, whether the person is a marginalize peasant or a powerful élite. i explain why this second way of integration is both less discussed and more radical than the first. Resumen En este artículo, ofrezco una introducción a la ética del desarrollo y hago algunas observaciones sobre el desarrollo humano integral. Sostengo que, aunque hay muy poco diálogo entre estas dos tradiciones, tienen mucho terreno común y pueden ayudarse mutuamente. La ética del desarrollo internacional es un campo ampliamente secular que se ocupa de la reflexión ética sobre los fines y los medios de desarrollo. Discuto cuatro niveles de reflexión ética: meta-ético, normativo, práctico, o aplicado, y personal o integral. Los tres primeros de estos niveles están bien establecidos en la ética filosófica. Presento el cuarto con la esperanza de fomentar una mayor discusión sobre cómo los individuos involucrados en la teoría y la práctica de la ética del desarrollo deben navegar por las diversas esferas de sus propias vidas. Esta última etapa de reflexión y acción ética puede beneficiarse enormemente del trabajo realizado en el desarrollo humano integral. El desarrollo humano integral es integral en al menos dos maneras: el desarrollo no es simplemente desarrollo económico, sino el desarrollo de toda la persona, incluyendo social político, creativo, espiritual etc., y el desarrollo es el desarrollo de cada persona, sea la persona un campesino marginado o una de la ponderosa elite. Explico por qué esta segunda forma de integración es menos discutida y más radical que la primera. (shrink)

The investigation that I am going to pursue here is part of a larger effort on my part to understand the relationship between Kant’s so-called “philosophical anthropology” and the development of early German anthropology since it is my sense that Kant had a determinate, if indirect, effect on the history of that separate field. For now this larger project has three main foci: an account of Kant’s philosophical anthropology in all its parts, an inquiry into Kant’s relationship to the (...) theories engaged by German anthropologists between roughly the 1750s-1790s, and finally, an effort to track the subsequent routes taken by German anthropology in the first half of the 19th-c. In this discussion I am going look at one particular trajectory in anthropological research where we can see Kant’s effect. (shrink)

This study explores the factors influencing the Human Development Index (HDI) in Asian nations, focusing on Gross National Income (GNI) and the Gender Development Index (GDI) as key determinants. Using path analysis, the research analyzes secondary data from the United Nations Development Programme (UNDP) Human Development Report for 2021-2022. The findings indicate that GNI (economic growth) and GDI (gender equality) have significant positive impacts on HDI, emphasizing the importance of economic prosperity and gender parity (...) in fostering human development across Asia. Grounded in Amartya Sen’s capability approach, which prioritizes individual freedoms and choices, the study suggests region-specific policies. These include promoting economic diversification strategies tailored to emerging economies, enhancing technology and service sectors in middle-income countries, and expanding vocational training programs in lower-income nations to address skills gaps. For countries with significant gender disparities, robust policies that ensure equal access to education and employment for women are recommended. Additionally, prioritizing maternal and child healthcare improvements, particularly in less developed regions, can elevate overall well-being. By adopting these targeted strategies, Asian countries can achieve sustainable human development, creating societies where all individuals can lead fulfilling lives. (shrink)

This article investigates whether the politics of nationalism fosters human development and global peace. Nationalism is a political ideology that primarily gives birth to nation-states based on particular shared identities, such as religion, race, culture, or language. Empirical evidence shows that nationalism causes conflicts, which leads to violence, terrorism or war. On the one hand, nationalism gives birth to nation-states; on the other hand, it creates hostility in the world. However, Lahouari Addi argues that giving birth to nations (...) and their nation-building are two different social phenomena. Addi contends that the public sphere and civil peace are the essential conditions for nation- building. Addi’s argument for nation-building is promising. In line with this argument, this paper asserts that the politics of nationalism should make human development and peace in their respective nation-states. To explain malign and benign aspects, the paper differentiates between two kinds of nationalism: negative and productive. Negative nationalism, based on the politics of exclusion, discriminates, humiliates, exploits, and coerces the people of other nations, which causes conflicts and, eventually violence. This strand of nationalism is inconsistent with human development and global peace. Instead, productive nationalism, based on the politics of inclusion, fosters a sense of reverence for humanity which supports self-respect, dignity, freedom, equality, and fraternity in the world. Productive nationalism helps develop human potential, which leads to positive peace through creative accomplishments, such as performing arts, literature, and sports. Thus, the research implies that the politics of productive nationalism creates positive moral values to promote cooperation among people within and across the nations, which fosters human development and peace in the world. In the domain of qualitative research, this paper adopts the methodology of empirically informed philosophical analysis to evaluate the documentary resources. (shrink)

Political violence is a broad term that is often identified with acts of violence perpetuated by individuals or the state with the lone purpose of achieving political goals. Political violence may come in two modes, either as political terrorism or counter terrorism. The former is determined as the aggressive manipulation of an individual’s judgments by threats and intimidations to achieve political change. Such intimidations are often perpetuated by non-governmental agents who act on the basis of a certain political ideology. The (...) latter presupposes the preventive measures the government is doing in fighting against all forms of terrorism, which in the process will inevitably lead to war. War, in this regard, is conceived to be the lone and most feasible alternative, taken by the state, in order to resolve arm conflicts and political violence. With the intention that in so doing, the absolute welfare and well-being of the people is safeguarded and proliferated. It is for this reason that the paper intends to examine whether the well-being of the people is upheld if the state, inflicted with arm conflicts and terrorism, will engage with war against non-government agents. Moreover, the paper intends to examine, following Amartya Sen’s capability approach, how both of these forms of political violence affect the development of the individual. This paper, following Sen, adheres to the idea that any attempt of resolving violence by resorting to war is futile. War in all its form is destructive to the claim of individual development. The government that readily engages into war without having to consider first any democratic dialogues in solving arm conflicts is not fulfilling its task of protecting and prioritizing the development of the people. In war there is no individual development. (shrink)

In the 1990s , a debate raged across the whole postsocialist world as well as in Western development agencies such as the World Bank about the best approach to the transition from various forms of socialism or communism to a market economy and political democracy. One of the most hotly contested topics was the question of the workplace being organized based on workplace democracy (e.g., various forms of worker ownership) or based on the conventional employer-employee relationship. Well before 1989, (...) many of the socialist countries had started experimenting with various forms of "self-management" operating in more of a market setting, Yugoslavia being the most developed example. Thus one "path to the market" would have been to push those experiments all the way to some Western form of employee ownership or worker cooperatives operating in a full market environment. Alternatively, all these decentralizing experiments could be condemned as "vestiges of communism" to be eradicated by renationalizing all the decentralized firms and then privatizing by some alternative means. (shrink)

In the context of the global intellectualization, human capital is the determining factor in the innovation development and the international competitiveness of countries. In the XXI century. the leading component of human capital are qualitatively new information, communication and network technologies. Particular importance are education and training, professionalism, high level of human resources management, building up, reproduction and human capital development. These factors are the prerequisite for the growth of the competitive advantages of the (...) country in the conditions of globalization. (shrink)

Nowadays the key to all aspects of development is human development, That Without it, development is not possible. In the Islamic system, the goal is the human resources And on the other hand is a key to development. The need to nurture body and soul has always been of interest to scholars at any time. From the beginning of creation until now, the issue of education, the most basic mission of the Prophet Followed by, (...) in this context, intellectuals, imams and leaders have to guide people. So management feature a country director to establish favorable conditions for the growth and modernization of society in the field of education. Thus, from the perspective of Nahj al-education of the community is the most important management tasks That it is not seen as just as good a job But the task that God has given to the ruler and general manager Country And include comprehensive topics that "Reasonable life" makes it possible for human beings. Islam not only training but consider: knowledge and to actualize the spiritual dimension of man Such as patience, effort and discover science. And these,Put in the context of the social life of all people. In my opinion Managers of the country, led by the Islamic ruling , By appropriate cultural context And using sound pedagogical methods and specialized knowledge, can prepare the community for justice. And benefit from all members of society for growth and development in all scientific disciplines, according to its comparative advantage. On the other hand The lack of social education in a society from the social morality will lead to reduced efficiency of the country's development. And makes stripping the security and safety of citizens. The duty of educational authorities and community leaders, including: take the social education according to the Humanities and Social Sciences And look at the traditions and cultural roots of the target population. (shrink)

This article explains and examines the ethical implications of Immanuel Kant’s philosophy for human development and global peace. The article addresses the problem of whether Kant’s philosophy advances human development and global peace. I argue that Kant’s philosophy promotes human development and global peace. The argument is based on the following premises: Kant’s moral philosophy supports reverence for humanity. Reverence for humanity promotes the cultivation of human potential, such as rationality. Kant considers rationality (...) a property par excellence in human persons, making them superior to other animals; so, rationality is a guiding principle that makes human persons worthy of reverence. Rationality helps resolve conflicts among people in a society. Moreover, Kant’s political philosophy promotes cooperation among states, eventually leading to global peace. Peace and human development depend on each other: human development develops positive peace, and negative peace augments human development. Kant’s ethics of reverence for humanity promotes positive peace, while his politics of cosmopolitan rights creates negative peace among states. Negative peace is the absence of violence, while positive peace refers to activities affirming life. In general, Kant’s moral and political philosophy is characteristically rational and cosmopolitan, which strives to cultivate natural capacities among human persons across the states, which enhances human development and global peace. In the arena of qualitative research, this article uses the method of empirically informed philosophical analysis to examine journal papers, scholarly books, proceedings of conferences, and congresses. (shrink)

Standard transhumanist appeals to enhancement and heritable transcendence are at odds with a transformative account of human development. For Soviet psychologist L.S. Vygotsky, the human is a product of social and artifactual mediation and, as such, is already a project of biological transcendence. The proper goal of collectivist politics, moreover, is to secure a transformation of human nature congruent with revolutionary freedom. This paper thus establishes Vygotsky’s transhumanism in light of his “genetic” psychology, which shows enhancement (...) to be only one aspect of onto- and phylogenetic transformation. How this transformative potential coheres with Virtue Ethics depends on how a developmental methodology bears on the question of human essence. With this in mind, Vygotsky’s transhumanism is reconstructed in light of Aristotle’s moral perfectionism and the more recent Capabilities Approach, both of which offer an alternative to the utilitarianism so often found in transhumanist ethics. But to situate Vygotsky’s project within an ethics of human flourishing, one must overcome the eudaimonistic tendency to treat biological capacities as “fixed.” If the human is always already a biologically transcending entity—whose brain, moreover, is fundamentally plastic—then flourishing will know no such biological fixity. (shrink)

The development discourse has been thrown into a disarray and paradigmatic quagmire by the impasse of neo-liberal transnational social cartographies. There are calls within the development discourse fraternity to deterritorise the concept of development so as to grapple with it sufficiently and effectively. Failure to adhere to this call, various development discourses have been accused of methodological territorialism. This paper uses critical hermeneutics to argue that the trajectory from Trickle Down and Basic Needs Theory to (...) class='Hi'>Human Rights, Capability and Functionings approaches to development is fundamentally a paradigm shift from territorial to social cartographies. This paper further argues that despite the significance of social cartographies occasioned by neo-liberal globalisation, territorial cartographies as envisaged by structuralists, post-structuralists, post-developmentalists, post-colonialists and global ethnographers are still vital because of their thorough critique of the power discourse behind structures that disadvantage individuals. The paper contends that in order to realise engendered development, it is pertinent to ultimately look at the individual who is the basic ingredient of a moral society (ethical individualism) as well as the structures and strictures that disempower and vulnerablelise individual moral agents. (shrink)

This paper presents a formal inversion of Abraham Maslow’s hierarchy of needs through the lens of structured resonance logic. Using the CODES framework and the Phase Alignment Score (PAS), the paper replaces the standard bottom-up developmental model with a coherence-first architecture called the Recursive Emission Hierarchy (REH). It argues that self-actualization is not the result of fulfilled lower needs, but the structural initiator of stability, survival, and relational coherence. Drawing from ancient philosophy, neurobiology, indigenous systems, and contemporary recursive models like (...) RIC and VESSELSEED, the paper redefines human development as a lawful phase-locked emission rather than a conditional accumulation of unmet needs. ⸻. (shrink)

Louis-Joseph Lebret (1897–1966) was a progenitor and co-founder of ‘development ethics’ as a self-declared field of research, public conversation and activism. He comprehensively articulated the fu...

This paper contrasts two relatively independent forms of human development: waking up, the process and practices of psychospiritual awakening , and growing up, the process of moving from lesser narcissistic and ethnocentric self-identities towards mature postconventional self-identities with greater degrees of inclusion, perspective-taking, caring, and compassion. Each is a unique type of growth, contemplative and transformative, with different ways of engaging and differing goals and results. The former is about transcending or deconstructing the ego and the latter about (...) building, strengthening, and diversifying the ego. Whereas the Buddhist tradition and contemplative practices aim at awakening and transcending samsara (worldly conditions) by cultivating compassion and taming the mind, the Western tradition cultivates greater degrees of care and compassion by developing a mature ego within samsara that is both social-justice and eco-justice informed. The project of transcending the ego should not be confused with growing and maturing the ego. Self-transcendence and self-development must inform each other, and both are necessary for realizing our full human potential. (shrink)

Just like Rudolf Carnap, but in a slightly different composition, I divide language into three types of conceptual means: classification, specifically scientific and specifically general comparative concepts of different types. I associate classification concepts with the ability to reason on any topic, that is, with reasonable thinking. Concrete scientific comparative concepts determine the comprehension of natural and social processes, their objective cognition in the form of rational thinking (reason), while concrete universal comparative concepts define philosophy (wisdom), understood as knowledge of (...) the universal. Based on three types of thinking (prudence, reason, wisdom) in 2010 at a symposium in Greece, I presented the ideas of morality in the context of human development in the form of a proposed article. (shrink)

Abstract -/- This paper explores the concept of the growth mindset as a psychological and educational framework for developing resilience, adaptability, and lifelong learning. It discusses the theoretical foundations of the growth mindset, primarily based on Carol Dweck’s research, and integrates complementary perspectives from neuroscience and systems thinking. Furthermore, it contextualizes the growth mindset within the Universal Law of Balance and the Universal Feedback Loop Mechanism, reflecting how human cognition and behavior naturally align with universal principles of adaptation and (...) equilibrium. Through real-world examples and empirical findings, this paper demonstrates how cultivating a growth mindset can lead to individual and collective progress. -/- . (shrink)

Abstract The Philippines faces persistent development challenges, including poverty, governance inefficiencies, environmental degradation, rapid urbanization, financial vulnerability, and population pressure. Despite comprehensive planning frameworks such as the Philippine Development Plan and Ambisyon Natin 2040, systemic imbalances continue to generate recurring social and economic stress. This paper advances a systems-based analytical framework grounded in a universal principle of balance observed in natural and social systems. Human decision-making—individual and collective—operates through feedback mechanisms constrained by ecological, economic, and institutional limits. (...) By integrating family structure, education, governance, economic and financial systems, population dynamics, ecosystem management, and urban development, the framework offers a non-coercive, culturally compatible foundation for long-term Philippine development planning. The approach emphasizes alignment, feedback transparency, and intergenerational sustainability while preserving democratic processes, religious diversity, and human dignity. -/- . (shrink)

The practice of Afiye (Caste System) among the Yala communities of Cross River State of Nigeria, settled in Yala Ogoja, Yala Obubra, and Yala Ikom, is an age long practice, which no one today can precisely point to its exact origin. The practice of Afiye and the Ayiwoole (slaves and freeborn), without considering the grave consequences, here analysed as implication of the system. The implication involves the political implication which tends to hinder the political rights of members of this caste, (...) through its social structure. There is also the implication on Human Right, whereby members of this caste are denied freedom of association and movement. There is also social discrimination, which has equally affected their social standing in their different communities, such that they cannot be Ochuole (Traditional Rulers) or be allowed to participate in traditional burial rites of the traditional ruler that is regarded as the father of all. The economic factor is not left out as dispute bothering on land matters are usually and often settled in the palace and since they are the unwelcome species of human beings in the palace, there are left with no other opportunity than to be disempowered. Of course, there is the strained relationship and conflicts between the Ayiwoole and the Afiye, what Ralph Darendorf called the dialectical conflict theory. This has led to under development, Anger, bitterness and uncooperative attitude and indeed suspicion and all manners of negative tendencies among the Yala communities. It is the submission of this paper therefore, that the practice of this caste with its antecedent implications be put to a stop in order to bring about a meaningful development to Yala land. (shrink)

Presently philosophers, social theorists, educationists and legal scholars are busy with issues of contemporary importance such as affirmative actions, animal’s rights, capital punishment, cloning, euthanasia, immigration, pornography, privacy in civil society, values in nature, human rights, cultural values and world hunger etc. Since ancient time ethics is one of the most important part of philosophical speculations and human development. The development of morality comes under three stages viz. intrinsic morality, customary morality and reflective morality. Intrinsic morality (...) has traditionally been thought to lie at the heart of ethics and this is the first stage of morality where the objective is to be moral is to lead one’s life according its basic needs. Customary morality is the second stage of morality, where customs of a particular group and tribe rule the life of the man living in this group and morals based on the customs and traditions of society. Members of the group are motivated to sacrifice their lives to save the culture and norms of the particular group or tribe. In the last reflective morality, man started thinking himself and started to do reflection on their life and contributed to the development of the nation or society where he/she lives. Here he/she is independent to think and follow the best for his life. Reflective morals are those that are based on what you believe to be right and not others. The ideas related to the development of art, values, human rights and quality education etc., all are because of man’s reflection. Reflective morality is the best stage of development of morality in human society. In this paper an attempt is made to draw an outline of development of morality in human life and its application of morality in public and personal life. (shrink)

Causal understanding is a defining characteristic of human cognition. Like many animals, human children learn to control their bodily movements and act effectively in the environment. Like a smaller subset of animals, children intervene: they learn to change the environment in targeted ways. Unlike other animals, children grow into adults with the causal reasoning skills to develop abstract theories, invent sophisticated technologies and imagine alternate pasts, distant futures and fictional worlds. In this Review, we explore the development (...) of human-unique causal learning and reasoning from evolutionary and ontogenetic perspectives. We frame our discussion using an ‘interventionist’ approach. First, we situate causal understanding in relation to cognitive abilities shared with non-human animals. We argue that human causal understanding is distinguished by its depersonalized (objective) and decontextualized (general) representations. Using this framework, we next review empirical findings on early human causal learning and reasoning and consider the naturalistic contexts that support its development. Then we explore connections to related abilities. We conclude with suggestions for ongoing collaboration between developmental, cross-cultural, computational, neural and evolutionary approaches to causal understanding. (shrink)

Why would we want to develop artificial human-like arithmetical intelligence, when computers already outperform humans in arithmetical calculations? Aside from arithmetic consisting of much more than mere calculations, one suggested reason is that AI research can help us explain the development of human arithmetical cognition. Here I argue that this question needs to be studied already in the context of basic, non-symbolic, numerical cognition. Analyzing recent machine learning research on artificial neural networks, I show how AI studies (...) could potentially shed light on the development of human numerical abilities, from the proto-arithmetical abilities of subitizing and estimating to counting procedures. Although the current results are far from conclusive and much more work is needed, I argue that AI research should be included in the interdisciplinary toolbox when we try to explain the development and character of numerical cognition and arithmetical intelligence. This makes it relevant also for the epistemology of mathematics. (shrink)

ANNOTATION Sardak S.E. Global Regulatory System of Human Resources Development. – Manuscript. Thesis for the Doctor of Economic Science academic degree with major in 08.00.02 – World Economy and international economic relations. – SHEE «Kyiv National Economic University named after Vadym Hetman», Kyiv, 2014. The preconditions and factors of the global economic system with the identified relevant subjects areas and mechanisms of regulation instruments have been investigated. The crucial role of humans in the global economic system as a (...) key factor of production, the main resource, the producer and the consumer of economic and social benefits that are exposed to global threats, problems, challenges, trends and subjects has been confirmed. There have been revealed the causes and consequences of the public institutions transformation under the influence of globalization, which formed a qualitatively new conditions for social and economic development that determine the need for further changes in the areas of conceptual guideline for the management of human resources development, optimization of tasks, state and international institutions activity forms, integration of efforts as for monitoring, planning and forecasting. The modern major instruments and spheres of international cooperation to ensure human development have been determined. The integrated characteristic of human resources and their role in social development both from the standpoint of their use in labour processes and as a medium of civilization and social utility with the help of the categorical classification system organizing and expanding which enables to design and apply the appropriate approaches at all managerial levels have been defined. The necessity and the concept of human resources development in the context of the content of managerial influence identifying (self-development, self-management and external control of development) at different administrative levels that ensures the growth of human capital to the limits of its potential have been analysed. The survey of human activity system aspects in the global world, taking into account the parametrization of the global environment, its structure, management and development have been realized. The formed methodology principles of managerial influence on the development of human resources with scientific schools, hardness degrees, available models, research and providing theoretical and practical implementation peculiarities for groups of countries and territories of the world taken into consideration have been examined. There have been noted civilization and national differences in the forms of managerial influence on the development of human resources, which lead to the formation of human resources development national control systems conditioned by different value public strategic guidelines, especially in relation to social security, education, national management and state migration policy. The current and future requirements for global human resources development which are proposed to be achieved by the development and formalization of global civilizational paradigm of social development due to social coordination interaction have been given. The influence of the institute of state on the human resources development has been evaluated and it has been proved that in the beginning of the XXI century in the global environment the institute of state is the ultimate guarantor of its citizens’ labour ability and vital activity renewal, that makes it the main instrument of managerial influence on human development. The methodology of countries and territories matrix positioning by human development qualitative criteria and population size quantitative parameters which allows to design unified managerial measures as for human resources for similar national economies in the context of global regulatory trends has been proposed. The strategic trends of improvement of human resources development in the national economy, taking into account the differences in the development of human resources in different countries and areas which vary and differ in their focus, content and ways of implementation for such groups. The varying criteria for evaluating the effectiveness of the global impact on human resources development, taking into account the natural, biological, technological, economic, social and management dimensions and the results of human resources development management in social and economic systems at various levels have been revealed. The periodization and the forecast of the global dynamics of human resources development by analyzing and modeling the values of the absolute and relative terms correlation character have been carried out, which enables to make their retrospective and prospective comparison and to find chronological boundaries of qualitatively different periods. The configuration of the human resource development global coordinate system as a set of interrelated principles, components, fields, tools, frameworks, management levels and forms of managerial influence that allows with the help of institutional means to adapt the state of human resources development to a globally varying environment. (shrink)

Empathizing with another is perhaps the most human emotion of all and a long shot from the cold calculations of vectorized tokens that drive the inner workings of contemporary LLMs. This chapter looks beyond the questions of what to make of AI-generated “empathy” and instead asks whether AI can be used to develop our capacities for genuine human empathy. Empathy is not a static trait, instead capable of growth and development, and this paper explores whether AI can (...) and, more importantly, should be used to increase one’s empathy. Nothing in principle stands in the way of AI improving our empathy, but the possibility raises unanswered questions about whether such an approach would be effective or would backfire in unexpected ways, such as encouraging the commodification of empathy as a technological tool that can make companies money, rather than a fundamental part of the human experience. (shrink)

There are many books and articles that outline findings made by complexity science. But there are almost none that identify how you can develop the thinking that was used to produce those findings. None reveal how individuals can develop the higher cognition that will be necessary if they are to contribute to the emergence of a genuine science of complexity. In contrast, this book sets out specifically to provide methods and practices for developing higher cognition. The book argues that the (...) ability to construct and utilize mental models of complex phenomena is essential if humanity is to overcome the existential challenges that currently threaten the survival of human civilization on Earth. Furthermore, it argues that this metasystemic cognition is essential for the development of a genuine science of complexity – the analytical/rational cognition that underpins current mainstream science is largely limited to generating only mechanistic reductions of complex phenomena. Our current analytical/rational cognition has been very effective for driving the development of mechanistic technology and reductionist science. But it is not fit for the purpose of enabling us to manage the complex challenges that increasingly beset us individually and collectively. The book recognises that most potential readers are likely to be highly skeptical about its claims to enable the scaffolding of metasystemic cognition. The website for the book attempts to dispel this skepticism by making the first chapter of the book freely available. The chapter is designed to evoke the realization that the methods detailed by the book are plausible, and that currently almost no one uses the methods systematically, despite their enormous potential. (shrink)

The position of this paper is that the political developments in Nigeria has bearing with Protagoras’ “man is the measure”. This dictum simply implies humanism. It is based on this that this work posits that humanism is what underlies and informs the political developments in Nigeria. Hence, it is argued that all the political eras in Nigeria have the well-being of human beings as their impetus. Thus, this work is premised on the need to meet up with the welfare (...) of Nigerians, in which its failure has resulted in the political developments experienced within the Nigerian-nation states. This conclusion is reached through critical analysis and evaluation. (shrink)

Focused on evolutionary and continuous human development the global, the regulatory system should be formed in the conceptual (the constant research for the detection, identification and evaluation of global imperatives) and application (development and implementation of activities and coordination tools of influence to ensure the existence of human civilization in a secure politically, economically, socially and environmentally balanced world) planes. On the author's calculations of its formation in functionally complete, holistic view is expected by 2030 due (...) to historically conditioned transformations in the nature of social relations. (shrink)

Analyzing and modeling interconnections between crucial factors of human development, rates of growth thereof and elasticity of the growth rates, the authors have defined specific periods of the development and have made a forecast for the dynamics of the human resources development. Those periods have been defined more exactly and arranged as follows: the first one – «Before Christ»; the second one – «Early Medieval» (1–1100 a.d.); the third one – «Advanced Medieval» (1101–1625); the forth (...) one – «Pioneer’s Modernization» (1626–1970); the fifth one – «Industrialization» (1871–2030) and the sixth one – «Informational society» – after 2030. The results received enable to make forecasts of the global factors dynamics, to find out unified solutions in socio-economic sphere, to define tendencies in social development and to build up unified strategic approaches for modeling global influence on human resources. (shrink)

(Article part 1 of 2) This introduction notes the contributions of various authors to the first issue of the Journal of Global Ethics 2015 Forum and briefly explains the United Nations process through which the sustainable development goals have been formulated up to the receipt by the General Assembly, in August 2014, of the Report of the Open Working Group of the General Assembly on Sustainable Development Goals. The goals are identified as a confluence of distinct streams of (...) UN work attended to variously by policy experts and political figures in the past several decades. Sources include, most obviously, the Millennium Declaration of 2000 and the Millennium Development Goals, but also the 1992 United Nations Conference on Environment and Development, the Human Development Reports of 1990 forward, and the 1987 Brundtland Report. (shrink)

Development plans at different levels – from local to global – aspire to eliminate poverty, famine, to make health care accessible, to create better access to education, to improve transportation, employment, and the quality of life, all within next decades. Yet, these plans collide with the reality of climate change, more precisely the Anthropocene, which already creates high-dimensional conflicts. These will only intensify within decades because climate change and other consequences of the environment global devastation lead to a real (...) decrease of resources. These resources enable not only development but also an elementary reproduction of the essential preconditions of life. The current model of development has substantially contributed to the intensification of unequal accessibility to resources and existing conflicts have thus heightened and new ones have emerged. Water as an essential resource will cause new conflicts. Growing population, expansion of deserts and a sea level rise then increase conflicts for the land. Heat waves occur more often which strengthens conflicts for land suitable for human life, meaning that inhabitable areas are spreading. Therefore there is a need to re-evaluate the character and hierarchy of resources and their accessibility, and also concepts of development. The existing development of humankind has been done at the expense of others in many cases and mainly at the expense of the environment. The current situation raises a question of climate justice from both historical and systematic viewpoints. It opens a need to reformulate the concept of human rights from the perspective of their essential environmental preconditions and to define the status of environmental migrants. (shrink)

_The Challenge of Human Rights_ traces the history of human rights theory from classical antiquity through the enlightenment to the modern human rights movement, and analyses the significance of human rights in today’s increasingly globalized world. Provides an engaging study of the origin and the philosophical and political development of human rights discourse. Offers an original defence of human rights. Explores the significance of human rights in the context of increasing globalisation. Confronts (...) the major objections to human rights, including the charge of western ethical imperialism and cultural relativism. Argues that human rights logically culminate in an ethical cosmopolitanism to reflect the moral unity of the human race. (shrink)

Today, property rights have occupied tremendous academic and political space because of their close affiliation to human rights. At the global forums, the right to property is often advocated as a "fundamental human right" essential for the integrity of the individual, and also crucial to freedom, prosperity, and realizing equality. However, beyond the human rights proposal, economic development in the globalization decade has affected the state policies that have disturbed the sanctity of property rights for many (...) households. Owing to such occurrences, the issue of ‘property’ is now one of the biggest concerns of the state and the society, giving adequate reasons to question or dispute illusionary human rights discourse on property. In India, the harsh reality of land acquisition in the exercise of the power of eminent domain has reduced property to a mere political construct. The conflicts over acquisition and subsequent social exclusion have begun to expand their ambit and have taken over the streets, courtrooms, and public spaces. This paper attempts to put forth substantial arguments to satisfy that a human rights discourse on the property is either faulty or ignorant of reality, if devoid of context. Also, theorizing on property rights does not suffice as a standard for reasonable reforms in state policy vis-à-vis property. -/- . (shrink)

In Section 1, I introduce three views that explain human cognitive development from different standpoints: Marcus’s neo-nativism, standard neuroconstructivism, and neo-neuroconstructivism. In Section 2, I assess Marcus’s attempt to reconcile nativism with developmental flexibility. In Section 3, I argue that in structurally reconfiguring nativism, Marcus ends up transforming it into an unrecognizable form, and I claim that his view could be accommodated within the more general framework provided by standard neuroconstructivism. In Section 4, I focus on recent empirical (...) findings in neuropsychology and cultural/social neuroscience, and propose a friendly revision to standard neuroconstructivism, thus developing the neo-neuroconstructivist view. I conclude the article in Section 5 by analysing the implications of the results discussed in Section 4 for both neo-nativism and standard neuroconstructivism. 1 Introduction2 Marcus’s Neo-nativism3 Is Marcus’s Neo-nativism Really a Form of Nativism?4 Neo-neuroconstructivism and Dynamic Enskillment5 Conclusion. (shrink)

Truth, love, and compassion are the essence of Universal Human Values. With these notions, this paper will centrally discuss SDG3 and SDG4 based on Indian Philosophical traditions. NEP2020 sets a holistic, value-based education policy, for that reason value education is an essential part of our education system. Apart from this, NEP2020 calls for the positive implementation of IKS, and Indian Philosophy is in the central position. I hope this paper will give an introductory notion about Sustainable development through (...) the lens of universal human values from Indian Philosophy. (shrink)

Humans and artificial intelligences (AI) will increasingly participate digitally and physically in conflicts yet there is a lack of trusted communications across agents and platforms. For example, humans in disasters and conflict already use messaging and social media to share information, however, international humanitarian relief organisations treat this information as unverifiable and untrustworthy. AI may reduce the ‘fog-of-war’ and improve outcomes, however current AI implementations are often brittle, have a narrow scope of application and wide ethical risks. Meanwhile, human (...) error causes significant civilian harms even by combatants committed to complying with international humanitarian law. AI offers an opportunity to help reduce the tragedy of war and better deliver humanitarian aid to those who need it. However, to be successful, these systems must be trusted by humans and their information systems, overcoming flawed information flows in conflict and disaster zones that continue to be marked by intermittent communications, poor situation awareness, mistrust and human errors. In this paper, we consider the integration of a communications protocol (the ‘Whiteflag protocol’), distributed ledger technology, and information fusion with artificial intelligence (AI), to improve conflict communications called “Protected Assurance Understanding Situation & Entities” PAUSE. Such a trusted human-AI communication network could provide accountable information exchange regarding protected entities, critical infrastructure; humanitarian signals and status updates for humans and machines in conflicts. Trust-based information fusion provides resource-efficient use of diverse data sources to increase the reliability of reports. AI can be used to catch human mistakes and complement human decision making, while human judgment can direct and override AI recommendations. We examine several case studies for the integration of these technologies into a trusted human-AI network for humanitarian benefit including mapping a conflict zone with civilians and combatants in real time, preparation to avoid incidents and using the network to manage misinformation. (shrink)

The study aimed to identify the reality of management and development of human resources among graduates registered with the Palestinian Ministry of Labor. The study used the descriptive analytical approach. A structured questionnaire was used to collect data that contribute to achieving the objectives of the study. The study population consists of university graduates in the southern Palestinian governorates who are registered with the Ministry of Labor. Palestinian labor force, and a random sample was used to collect data, (...) as the sample reached (388) graduates who responded to filling out the questionnaire. The results of the study showed that the axis of human resources management and development was moderately developed. The results also showed that there were no statistically significant differences in the development of human resources according to the personal and organizational data of graduates registered in the Ministry of Labor in the southern governorates in the variables (gender, educational qualification, and governorate). While the results showed that there are statistically significant differences in the development of human resources according to the personal and organizational data of graduates registered in the Ministry of Labor in the southern governorates in the age group variable, where the differences were for age groups 40 years and over, and in the work status variable, where the differences were in favor of graduates who do not work. The study presented a set of recommendations, the most important of which are: the need to use innovative methods in promoting the issue of graduates to stakeholders from various institutions, in addition to the need to adopt specific prices for work in a way that is appropriate to the general economic situation, and the need to provide new and innovative services to workers, and to enhance communication with graduates through the implementation of meetings Periodicals and workshops. (shrink)

This paper argues that there is a need to reconstruct a new paradigm for poverty policy planning in Africa because Neo-liberalism, Ubuntu ethics and African Socialism as proposed paradigms for Africa’s development are untenable. This is so because the above trio are sexist, androcentric and oblivious to structural injustices that feminize poverty in Africa. The paper further argues that even in the Western world, the neo-liberal GDP metric has been challenged and the search for alternative development indicators and (...) paradigms is on. In addition, there is a fully fledged post-neo-liberalism movement in Latin America and a de-growth and post-growth social movement in the West against neo-liberalism and its nebulous economic growth understanding of wellbeing. The paper contends that Africa cannot afford to remain aloof to all these developments. There is therefore a need to develop Pan African paradigms to articulate an endogenous perspective to African development. The paper thus advocates for the Dignified Humanness Paradigm (DHP) as an alternative to neo-liberalism, Ubuntu ethics and African Socialism. The paper also surmises that the actualization of the DHP requires an immediate awakening of the Pan African Moral Consciousness since this will militate on decolonization of the African mind from the amoral neo-liberal economism. (shrink)

This paper critically examines three positions in the area of the evolutionary psychology of religion: the one according to which religion is completely beyond the reach of any evolutionary explanation, the one according to which religion is adaptive in the evolutionary sense, and the one according to which religion is mal-adaptive, in the sense that it confers no survival advantages but rather disadvantages. The result of the critical evaluation of these positions indicates that the embodied rationality of Homo sapiens renders (...) evolutionary explanations applicable and important but only to some extent. Genuine religious belief involves a dimension that is material, and therefore evolutionarily explainable, and a dimension that is not, namely the believer’s act of deliberately accepting or not accepting what he or she is naturally inclined to believe. (shrink)

This chapter examines the relation of the Human Development or Capability Approach to liberal political theory. If development is enhancement of capabilities, then this chapter adds that development is human and social: development includes (1) the creation of value as a social process that is (2) a dialectical product of people in their relations. Specifically: (1) The place of the individual within political theory must be revised if the political subject is, as Carol Gould (...) argues, an “individual-in-relations” rather than an autonomous individual agent. (2) New possibilities for valuation are also relational: value is created dialectically along with those possibilities through processes that may be modeled on Denis Goulet’s account of dialectical recognition. These axiological claims hold importance for the place of democratic participation in just politics and development. Building upon David Crocker’s work, this chapter argues that just politics may require a participative approach that is undercut by Martha Nussbaum’s suggestion that a list of central capabilities should guide the drafting of national constitutions. The assimilation of the indigenous concept sumak kawsay to the ideal of buen vivir within Ecuador’s constitution is illustrative, suggesting that prior specification (a list) may limit and distort the dialectical generation of new capabilities. (shrink)

This article engages closely with David Owen’s ‘Autonomy, Self-Respect, and Self-Love: Nietzsche on Ethical Agency.’ Owen argues that Kant tried, but ultimately failed, to resolve the tension between law and love that is characteristic of European modern philosophy. This is because Kant takes a ‘highly critical stance to self-love throughout his moral philosophy’ since he conflates self-love with psychological egoism and sees it as ‘opposed to morality as a threat, a challenge, a danger…’ Owen articulates Nietzsche’s main objections to the (...) Kantian opposition between self-love and the moral law and argues that Nietzsche has a rather greater claim than Kant to have resolved this tension. In this article, I explore whether some of the arguments developed in Owen’s text represent serious challenges to Kant’s position and develop a reading of Kant’s ethics which can answer most of the challenges. First, I argue that Kant is committed to a version of the ‘agency free will’ model. I show that, on the Kantian model, one constitutes oneself as self by becoming what one is through reflecting about one’s ability to live up to what one considers one’s fundamental commitments. Second, I argue that on this model, there is no universal list of maxims or commitments that can be fully specified in advance for all agents in all times. Each person’s project of moral transformation is personal and ultimately shaped by features of their own psychology and personal history as well as features of their social circumstances. Third, I argue that the Kantian project of moral transformation, which involves repenting immoral maxims, can also be understood as a form of flourishing and self-affirmation, which includes the pursuit of happiness as one of its components. On this reading, far from endorsing an ‘ascetic ideal’ of the moral agent, Kant embraces an ideal of the human life in which there is significant space, and even a duty, to pursue pleasurable endeavours. However, although morality and happiness are not intrinsically incompatible, they are likely to conflict under unstable and unjust external conditions. Thus, the extent to which we can live a completely morally good life is not independent of social and political conditions. Ultimately, in the Kantian picture, the task of moral self-improvement also has a social dimension: we must avoid being complicit with the injustices of our time and instead work towards overturning them. It is in fair (or at least fairer) social and political conditions that we can pursue both moral and personal ends and flourish. (shrink)

This article will show that the work of international development organizations requires a constant reflection of the moral and political philosophical kind. A major reason for this is that while people agree that the abstract concept of development, in its normative usage, indeed, simply means social progress or good, or desirable, social change, they disagree profoundly about what social progress consists in exactly. There exists a normative disagreement about the conception of development that expresses best how social (...) progress ought to be defined in concrete terms. For example, should we really think of social progress only in terms of economic growth, i.e. in the accumulation of goods and services? Or should we instead, for example, think of it in terms of the eradication of extreme poverty? Or in terms of yet something else, like the expansion of options for human choice? (shrink)

This collection brings together fourteen contributions by authors from around the globe. Each of the contributions engages with questions about how local and global bioethical issues are made to be comparable, in the hope of redressing basic needs and demands for justice. These works demonstrate the significant conceptual contributions that can be made through feminists' attention to debates in a range of interrelated fields, especially as they formulate appropriate responses to developments in medical technology, global economics, population shifts, and poverty.

Abstract This paper explores the inherent paradox between the biological ease of human reproduction and the complex, resource-intensive process of economic development. While human populations can grow exponentially with minimal effort, economic systems require deliberate planning, infrastructure, education, and policy to generate stable, high-paying jobs. This disparity often leads to overpopulation, unemployment, and social instability. Through mathematical modeling, we illustrate how unchecked population growth can outpace job creation, emphasizing the need for strategic economic planning to align with (...) demographic trends. -/- . (shrink)

A central thesis held by neo-Aristotelian virtue theories is that virtues require robust dispositions to have appropriate emotions. This thesis is challenged by a particular form of situationism, which suggests that human beings cannot develop this kind of emotional disposition because our integral emotions are too easily influenced by morally and epistemically irrelevant incidental affect. If the challenge stands, it implies that human beings cannot be virtuous. In response to the challenge, I propose an agential solution that’s grounded (...) in the affective sciences. Drawing from empirical evidence, I argue that agents can develop ameliorative abilities such as emotion differentiation to guard against the influence of incidental affect, thereby developing more robust emotional dispositions. My arguments thus defend the psychological plausibility of this key component of virtue. (shrink)