Suchergebnisse

Innovationen treiben das Wachstum von modernen Volkswirtschaften und schaffen dadurch Wohlstand. Integraler Bestandteil und Basis für Innovationen sind Kreativität, Ideen sowie neue Kombinationen von bereits bekannten Zusammenhängen. Diese Bestandteile manifestieren sich in dem, was als geistiges Eigentum (Intellectual Property, IP) bezeichnet wird. Seien es (technische) Erfindungen, angewandtes Design oder Markenschutz – alle sind sie wichtige Aspekte der Innovations- und damit IP-Strategie von Unternehmen. Um die Investitionen in geistiges Eigentum und Innovationen vor Nachahmung zu schützen, verwenden Unternehmen gewerbliche Schutzrechte (Intellectual Property Rights, IPR) wie Patente, eingetragene Warenzeichen, Gebrauchs-, Geschmacksmuster oder auch urheberrechtlichen Schutz. Bisherige Forschung untersucht den Nutzen von Patenten als Anreiz zur Innovation, die Motive, die insbesondere große Unternehmen mit Patentanmeldungen verfolgen und wie Unternehmen ihr geistiges Eigentum formal (IPR) und informell (bspw. durch First-to-Market, Geheimhaltung, sogenannte Komplementärgüter etc.) schützen (können). Darauf aufbauend beschäftig sich die Dissertation mit der Relevanz geistiger Eigentumsrechte (IPR) für Unternehmen und insbesondere mit dem Einfluss von Verletzungen dieser Schutzrechte auf Unternehmensverhalten und -strategie. Damit wendet sich die Arbeit diesen relevanten und bisher wenig erforschten Sachverhalten zu. Überblick Die Arbeit gliedert sich in zwei Teile. Zunächst analysiert die treibenden Faktoren für Verletzungen gewerblicher Schutzrechte, wie bspw. Patente, eingetragene Warenzeichen oder Designs. Der zweite Teil betrachtet die Auswirkungen jener Verletzungen auf die Innovationsstrategie von Unternehmen und die Unternehmensperformance. Methodik und Daten Die Arbeit verwendet einen quantitativen Ansatz und ökonometrische Methoden zur Datenanalyse. Die einzige Ausnahme stellt die qualitative multiple Fallstudie dar, die sich auf Interviewanalysen gemäß der Grounded Theory stützt. Die verwendeten quantitativen Datensätze sind Daten des Mannheimer Innovationspanels (2005-2011). Zur Analyse der Daten wird im ersten Teil auf Logistische und Ordered Logit Regressionen zurückgegriffen, während im zweiten Teil Propensity Score Matching als zusätzliche Methodik Anwendung findet. Ergebnisse Meine Arbeit zeigt, dass Unternehmen, deren Innovationsprozess interne und externe Informationen, Fähigkeiten und Ressourcen miteinander vereint (Open Innovation), einem größeren Risiko der Verletzung ihrer IPR ausgesetzt sind als Unternehmen, die auf allein auf interne Fähigkeiten und Ressourcen zurückgreifen (Closed Innovation Paradigm). Unternehmen sehen sich durch die Verletzung von geistigen Eigentumsrechten (IPR) oder die Nachahmung von ungeschütztem geistigem Eigentum (IP) verschiedenen Risiken ausgesetzt. Diese Risiken werden qualitativ in einer multiplen Fallstudie erarbeitet und dann empirisch überprüft. Des Weiteren stellt die Dissertation heraus, dass Unternehmen, die sich strategisch als Preisführer aufstellen, mit keiner signifikant höheren Verletzung ihrer IPR rechnen müssen als alle anderen Unternehmen. Anders sieht es bei Unternehmen aus, die sich strategisch differenzieren wollen. Diese müssen mit einer erhöhten Patentverletzungsrate und Nachahmung von nicht eingetragenen und damit nicht geschützten Marken rechnen. Zusammenfassend lässt sich sagen, dass sowohl die Unternehmensstrategie als auch die Innovationsstrategie einen signifikanten Einfluss auf die Verletzungsvorkommnisse haben. Die Dissertation weist Wege auf, diese Informationen zu einer gewinnbringenden Unternehmensstrategie zusammenzuführen. Der zweite Teil der Arbeit legt nahe, dass die Verletzung von IPR mit einem höheren Umsatz assoziiert ist, wobei auf bekannte umsatztreibende Faktoren kontrolliert wird. Dieses Ergebnis steht im Gegensatz zu bisherigen Annahmen, die die Politik momentan maßgeblich beeinflussen. Des Weiteren zeigen die Ergebnisse, dass Unternehmen mit Erfahrung mit Verletzung von IPR oder Nachahmung von IP tatsächlich ihre Forschungs- und Entwicklungsstrategie anpassen. Unternehmen, deren IP nachgeahmt wird, schrecken von Partnerschaften in Forschung und Entwicklung zurück während Unternehmen, deren geistige Eigentumsrechte verletzt wurden, tendenziell mehr Forschungskooperationen eingehen. Interpretation Die Ergebnisse der Dissertation haben Konsequenzen sowohl für die Politik als auch die Führung von Unternehmen. Es wird nachgewiesen, dass Unternehmen mit einer Open Innovation Strategie ihr IP und IPR Management unbedingt dieser Strategie anpassen müssen und Forschungs- und Entwicklungskooperationen unter kontrollierten Bedingungen (bspw. durch Verträge) durchführen sollten. Insbesondere Unternehmen, die eine Diversifizierungsstrategie verfolgen, müssen ihre IP und IPR Strategie entsprechend ausrichten. Die politischen Institutionen wie Gesetzgebung und Rechtsprechung sollte auf die aktuellen Gegebenheiten reagieren und über eine Reform des Patentrechts nachdenken. Der Wert von Patenten bestimmt sich danach, wie schnell, kostengünstig und aussichtsreich sie durchsetzbar sind, da sie sonst als Ausschlussrecht an Bedeutung verlieren. An der ökonomischen Durchsetzbarkeit von Patenten scheint es in den meisten Patentsystemen jedoch zu mangeln – andernfalls würden weniger Patentverletzungen auftreten, wie das auch bei Markenverletzungen der Fall ist. Eine leichtere Durchsetzung von Patentrechten würde für mehr Transparenz und Rechtssicherheit sorgen. Diese Transparenz und Rechtssicherheit wiederum könnten zu einem entscheidenden Standortvorteil für Volkswirtschaften werden. ; Innovation drives growth of modern economies and creates welfare. A crucial part of and prerequisite for innovations are creativity, ideas and new combinations of already known inventions. These parts manifest themselves in so called Intellectual Property (IP). (Technical) inventions, applied design or trademark protection – all are important aspects of the innovation strategy of a company and, consequently, also part of the IP strategy of companies. To protect the investments into creating IP and innovations from imitation, companies can employ protection rights (IPR), e.g., patents, trademarks, designs, or copyright. Extant research analyzes the benefit of patents as an incentive to innovate, the motive to patent (especially of big firms) and how companies (can) protect their IP employing formal (IPR) and informal methods (first to market, secrecy, complementary goods, etc.). Based on this body of literature, this dissertation investigates the relevance of IPR for companies and focuses especially on the driving factor for IPR infringement and the influence of IPR infringement on company behavior and strategy. In doing so, this dissertation contributes to research in a rather emmerging area. Overview This dissertation is divided into two main parts. The first part analyzes the driving factors for IPR infringement while the second part of this dissertation investigates the impact of this infringement on company performance and strategy. Methods and data In this thesis, I mainly follow a quantitative approach and employ econometric models for analyzing data. The only exception is the qualitative multiple case study which is based upon interview analysis according to Grounded Theory. The employed quantitative data sets are Data of the Mannheim Innovation Panel (2005-2011). For analysis, the first part employs logistic and ordered logit regressions, while the second part also makes use of propensity score matching as an additional method. Results My work shows that companies following the open innovation paradigm by combining internal and external information, abilities and resources, are at the same time also facing IPR infringement contrasting to companies that focus entirely on their own internal capacities and resources (closed innovation paradigm). Companies see themselves exposed to different risks by IPR infringement. These risks are evaluated on a qualitative basis. Moreover, my results suggest that companies acting strategically as cost leaders are not facing a significantly higher likelihood of IPR infringement. Contrasting, companies who strategically differentiate themselves from their competitors are facing significantly more patent infringement and need to protect their brands and designs as they are likely to get copied without such protection. Summing up, company strategy and innovation strategy have a significant influence on the incidences of IPR infringement and IP imitation. The second part of this doctoral thesis shows that the infringement of IPR comes together with higher sales volume while controlling for commonly known sales drivers. This result is contrasting to the commonly accepted viewpoint of IPR infringement negatively influencing affected companies which is very influential on politics. Moreover, the results show that companies adjust their R&D strategy in terms of cooperation according to their experience with legal copying and illegal infringement. Companies whose IP has been legally copied shy away from R&D collaboration while companies whose IPR has been illegally infringed actively seek more cooperation. Interpretation The results of this doctoral thesis have implication for policy and management of companies. Companies with an open innovation strategy have to adjust their IP strategy accordingly and collaborate with others under controlled conditions (e.g., by contracts). Especially companies following a diversification strategy have to adjust their IP and IPR strategy accordingly. Political institution, e.g. legislation and jurisdiction, should act upon the recent developments and think about a reform of the patent system. The value of patents depends on how fast and costly the enforcement is as without a working enforcement mechanism patents lose their value as an exclusion right. However, an economically viable enforcement seems to be missing in the current system – registered trademarks and designs are far less the subject of infringement and show how an exclusion right can indeed work. An easier enforcement mechanism for patents could create more transparency and legal certainty. Both, transparency and legal certainty regarding IPR could become important competitive factors for economies.

Since the mid-twentieth century, the modern-colonial capitalist system has been consolidated by a Eurocentric logic that has aggravated the North-South gap. Thus the international economic relations that imposed the generation and racialization of labour were forged. In this sense, the assurance of the socio-economic rights of the working class of the Global North was the product of a process imbricated by the factors of modernity, (neo)colonialism and development. Therefore, the urgency of deconstructing the current ecocide and genocidal economic system is presented, for this new world order has profited from the overexploitation and death of thousands of women. This investigation implements a theoretical-methodological intersectional approach, that is to say, to understand the subordination of women there is a need to do so from a set of co-constitutional variables (gender, race, sexuality, spirituality, etc.) and from "situated knowledges" as Donna Haraway puts it. This perspective allows us to go beyond gender oppression, for which it will be essential to actively listen to the experiences of other women who have been marginalized and excluded by hegemonic and Eurocentric feminisms, only considered as objects of study never as political subjects. This work is implicated in the will to study and move towards an alternative reading of international relations. For this purpose, it is my proposal to begin in the feminist margins of decolonial feminisms, from the ideas of thinkers who are characterized by not seeking a consensus but a conversation from difference. Regarding the structure, the first part of the article will present a critique of mainstream international relations discourse from a decolonial perspective. Thus, the aim is to prove through a critique of the hegemonic paradigm that international relations serves the interests of the Global North as a consequence of Eurocentric thinking. Subsequently, the relegation of reproductive work to women linked to the colonial process will be studied. Furthermore, it will seek to demonstrate the effects of the international economic system on the subalternized, racialized, and colonized lives of workers, refugees, or migrants. In relation to this issue, the study and review of historical factors is fundamental because international relations cannot be understood without studying history; that is, the creation of the current international economic system as a consequence of the construction of the international and sexual division of labour and the processes of colonization and racialization. In turn, the above study has as an objective to demonstrate that the care economy is the backbone of the functioning of the international economic system. In other words, if women - traditionally responsible for maintaining lives - went on general strike, the world economy would come to a standstill. Likewise, the violence caused by the modern/colonial capitalist system on the bodies of the subalternized will be analyzed. In this sense, the epistemologies of the South become essential for the study of the neocolonial North-South economic relations where violence against women plays a key role. Examples of this are free-trade zones, extractivism, or in the worst of the cases: wars. Finally, a dialogue between decolonial feminisms and the feminist economy is presented to rethink and justify welfare as a path towards the protection of planetary life. In short, the global context is a system that has ceded the baton to a model that makes it impossible to guarantee the care of lives as a consequence of a nature that is Eurocentric, racist, colonial, heteropatriarchal, ecocidal and so forth. The proposal to urge an alternative is justified through a crisis of a systemic nature which, despite attempts to blur its permanence, is still present through political and socio-economic conflicts. Thus, the Global North is suffering from a process leading to areas that were once part of the centre are now peripheral - as a consequence of the globalised crisis and increased by austerity policies. This consolidates a political, economic, ecological and ethical crisis, which forces us to question the direction in which we are navigating and how we will manage this process, even if this seems inevitable with respect to environmental degradation and being immersed in a context of social hyper-segmentation, where growing inequalities seem to be naturalized and at the same time legitimized. For this reason, this article aims to establish a dialogue between descolonial feminisms and feminist economics to seek a consensus for the creation of a feminist, subversive and common agenda. For this sort of reflection and questioning the presence of international relations becomes indispensable. From the beginning, this discipline should go hand in hand with the transition phase aimed at replacing capital with the care economy and sustainability of life as the epicentre of the system. This research seeks to outline the nonconformity of accepting that history has already been written against those who prevent us from dreaming of the change we want and believe in. But why now? The present moment is decisive. In the face of the threat to planetary life from a destructive economic system, it is more necessary than ever to participate in the creation of another paradigm of international relations through other knowledges. Undoubtedly, the image of the Amazon in flames is further proof of the urgency of initiating a transformation of the global political and socio-economic system. From where and for what purpose is knowledge produced? What role does the economy play within international relations? Who benefits and who is harmed by the globalized capitalist model? Where do women stand within the economic system? Which lives are worth living? Is it possible to initiate an alternative to capitalism from Europe? These questions are not posed with the aim of giving a definitive answer, but with the intention of provoking dialogue and reflection. That is to say, against the logic of the ethics of war, it is manifested to promote the transition of the current international economic system towards a new model for which it will be essential to initiate an analysis of international relations from feminist genealogies and from decolonial thought. ; A partir de la mitad del siglo XX se consolidó el sistema capitalista moderno/colonial, por medio de la lógica eurocéntrica que agravó la brecha Norte-Sur. Así se forjaron las relaciones económicas internacionales que impusieron la engeneración y la racialización del trabajo. En este sentido, la garantía de los derechos socioeconómicos de la clase trabajadora de una parte del planeta (Norte), fue el producto de un proceso imbricado por los factores de modernidad, (neo)colonialismo y desarrollo. De este modo, se presenta la urgencia de deconstruir el sistema económico actual ecologicida y genocida, que ha sido el creador de este nuevo orden mundial que ha rentabilizado la sobreexplotación y la muerte de miles de mujeres. Así, esta investigación bebe de la aplicación de un enfoque teórico-metodológico interseccional, es decir, es necesario entender la subordinación de las mujeres a partir del conjunto de variables co-constitutivas (género, raza, sexualidad, espiritualidad, etcétera) y desde los conocimientos situados de Donna Haraway. Respecto a la estructura, en la primera parte del artículo se presentará una crítica al discurso mainstream de las Relaciones Internacionales desde la perspectiva descolonial. Posteriormente, se estudiará la relegación del trabajo reproductivo a las mujeres vinculada al proceso colonial, además, se pretenderá demostrar los efectos del sistema económico internacional en las vidas de las subalternizadas, sobre las mujeres trabajadoras, las racializadas, las colonizadas, las refugiadas, las trans o las migrantes. En último término, se presenta un diálogo entre los feminismos descoloniales y la economía feminista para repensar y justificar el bienestar como camino hacia la protección de la vida planetaria. En definitiva, el contexto global es un sistema que le ha cedido la batuta a un modelo que imposibilita garantizar el cuidado de las vidas como consecuencia de su naturaleza eurocéntrica, racista, colonial, heteropatriarcal, ecologicida y un largo etcétera. Por esta razón, este artículo abre una puerta al diálogo entre los feminismos descoloniales y la economía feminista para tratar de encontrar consensos que permitan crear una agenda feminista, subversiva y común. Para este camino de reflexión y cuestionamiento la presencia de las Relaciones Internacionales se vuelve indispensable. Esta disciplina debe acompañar, desde el inicio, la fase de transición que consiga desplazar el capital para situar en el epicentro del sistema los cuidados y la sostenibilidad de la vida.

Navigating challenging and complex civic spaces is nothing new for local organizations working to advance the rights and inclusion of LGBTI communities. Join NDI Senior Program Officer for Citizen Participation for a conversation with three partners from across the globe working to sustain their advocacy for equality and inclusion, while tackling some of the unprecedented challenges posed by the COVID-19 pandemic.
Find us on: SoundCloud | Apple Podcasts | Spotify | RSS | Google Play
Whitney Pfeifer: Navigating challenging and complex civic spaces is nothing new for local organizations working to advance the rights and inclusion of lesbian, gay, bisexual, transgender, and intersex communities. Regardless of the levels of tolerance and legal protection in a country, these groups know how to quickly adapt and utilize innovative approaches to maintaining their work and advocating for change.
Although the COVID-19 pandemic has forced organizations to cancel Pride events, training, and in-person advocacy efforts, LGBTI organizations have been quick to respond and adjust, playing an integral role in meeting the basic needs of LGBTI individuals while utilizing online creativity to stay connected and sustain LGBTI community building.
Today, we are joined by three partners from across the globe, each working to sustain their advocacy for equality and inclusion, while tackling some of the unprecedented challenges posed by the pandemic.
We'll be speaking to each of these local partners to discover how they have successfully built digital communities that achieved real-life results. Welcome to DemWorks.
In Panama, Fundación Iguales is working to shift social attitudes towards greater respect and acceptance of LGBTI communities. Part of this process includes collecting stories of how LGBTI communities are being impacted by COVID-19 and its response, demonstrating that as humans, we are all impacted by the pandemic, regardless of how we identify. We spoke with Ivan to learn more. Ivan, thank you for joining us.
Ivan: Thank you.
WP: Could you tell us a little bit more about the LGBTI community in Panama and the types of challenges LGBTI individuals face in building and maintaining a community?
I: We are a country between Costa Rica, who just last month legalized civil marriage for same sex couples, and Colombia, a country with equal marriage since April 2016. We're a part of that less of the 30% of Latin Americans who live in a territory where marriage equality is prohibited. Moreover, are known for public policies that takes into consideration LGBTI persons.
The challenges, there are many. As a gay person, for example, I'm not protected by any non-discrimination law, or the gender identity of the trans community is not part of what is respected by the government. There is unfortunately still a lot of stigma and discrimination for being queer.
We're a small country where there's a strong control from conservatives and religious groups, but what are the good news, I guess? The civil society is finally organized, and organizations like Fundación Iguales are doing a marvelous work promoting the respect of our human rights, creating community, helping the LGBTIQ community to be more visible, and therefore more respected by the general public.
We start a legal process to have marriage equality in Panama since 2016. We are very optimistic we will conquer in the courts and in the public opinion, by strategic innovative and emphatic messages of equality.
WP: You alluded briefly to how Fundación is contributing to building and strengthening the community in Panama. Could you discuss the facts a little bit more about how Fundación is contributing to and strengthening during these uncertain times?
I: First of all, with positive messages and with a clear presence in national conversations about the measures during the pandemic, highlighting the reality of LGBTI persons. We have had a very tough situation with restriction based on sex to restrain mobility of people here in Panama, and that had impacted dramatically the trans community and the nonbinary community of Panama, in some cases affecting their access to food and medicines. Yes, to be able to even go to the supermarket and buy bread and milk.
We decided to join forces with other organizations, specifically with an organization called Hombres Trans Panamá. It's an organization conformed by trans men to create a solidarity network. The network was created for two main activities. The first one, it is to assist directly trans and non binary people who register for humanitarian assistance. We already covered 120 people who were in need of food and medicines.
The second part of that program is an online survey to register discrimination cases for the trans community during the quarantine time. We have already had the report of 26 cases, mostly of trans person who were restricted to enter supermarkets to buy food because their gender identity or expression did not match what the police "expect" from them that day. That report was sent to the government, to regional organizations that monitor human rights, and we hope that impact possibly their lives.
For other programs that Fundación Iguales is promoting during this times of pandemic, one that is very important is a series of podcasts called Panademia LGBTIQ+, a program of Fundación Iguales with [foreign language 00:06:20], which is an independent group of journalists to highlight stories of LGBTI persons during these times, telling their stories, especially the trans community.
WP: That sounds like a lot of excellent work and strengthening the collaboration between groups has been really effective, I think, in this COVID pandemic situation.
I: Indeed.
WP: You alluded briefly to these podcasts. Are there other forms of technology that Fundación is using to continue the work that you're doing?
I: Yes, and that's very interesting because we have to reinvent our work, basically. Just before COVID, we finished a super nice, unprecedented program going through the different provinces of Panama that we call the human rights tour, with the idea to be more democratic on the contents of human rights, specifically talking about Inter-American Court of Human Rights decision on equal marriage and gender identity, the Advisory Opinion 24. It was such a success and we planned to right away continue around the whole country. With this situation we have, being confined at home with mobility restrictions, we have to change all that, but we were lucky to have a strong presence in social media with a robust content that we were able to share and build from it. Also, our capacity of doing initiatives jointly with other NGOs like I mentioned before and you highlight, were also key to show the work that we were doing on respecting human rights.
That coordination and collaborations, like the podcast example, the solidarity network, the level of infographic videos and social media interactions of Fundación Iguales are very solid. Since we dedicate an important part of our work to be present in national and international platforms for political participation, that allowed us to be more visible and not to be forget during these complicated times,
WP: It sounds that you've been able to pivot pretty smoothly and quickly, despite I'm sure what have appeared to be challenges that we're all facing during the pandemic.
Would you be willing to talk about kind of the role and benefits of partnering with international organizations such as NDI in your work?
I: When I started Fundación Iguales, I was very privileged to know that working with international organizations like NDI was essential. I lived almost eight years in Washington, D.C., And before that I studied in New York City, and I worked for almost eight years in multilateral organizations. That experience gave me a different look to understand how, and how specifically a country like Panama, a country with so many challenges, with the lack of the government support and local support, I would say, organizations and enterprises and so on ... so for me, it was very important to know that a key part of my work was to knock some doors abroad because it's essential to boost the work that we do here. Definitely, without the help, assistance, donations and more important, the moral support of embassies and organizations like NDI, our work would have been way more difficult than what actually is.
WP: As NDI, we like to partner and collaborate with our partners and recognize you as the experts and provide the technical assistance and guidance as needed. So it's good to hear that this has been beneficial for Fundación. My last question is about what's next for Fundación?
I: We're very focused that we want a social change for our country in a social change for good. We want a Panama where all persons will be respected and where they can all be happy. We want Panama to join the club of countries where same sex couples can have the support and protection of the government, and more importantly, where society in general welcomes their families. We're trans persons can fully live and decide about their dreams and lives. And we're going to conquer that by strategic campaigns, with messages, with empathy.
WP: Thank you, Ivan, for taking the time to speak with us. We look forward to seeing what Fundación is able to do in creating a safer and more equal space for LGBTI communities in Panama.
I: Thank you, it's been a pleasure.
WP: For more than 35 years, NDI has been honored to work with thousands of courageous and committed democratic activists around the world to help countries develop the institution's practices and skills necessary for democracy's success. For more information, please visit our website at www.ndi.org.
You've heard about how an organization is engaging with communities and collecting stories to plan for future advocacy efforts from Fundación Iguales. But what happens when you are in the middle of a project, when things get disrupted? LGBTI communities in Romania successfully organized to prevent an amendment to the constitution that would ban same sex marriage that was put to a referendum in 2018. In the aftermath of these efforts, there was a need to establish priorities moving forward and create space for dialogue within the community about the next steps for the overall movement. Mosaic organized different segments of the LGBTI community, including transgender communities, LGBTI, Roma, women, and older people to build consensus around an advocacy agenda moving forward.
In the midst of these community outreach efforts, COVID-19 happened. Vlad Viski, executive director of MosaiQ is with us. Vlad, thanks for joining us.
Vlad Viski: Thank you for having me.
WP: Can you tell us a little bit more about your project?
VV: Between 2015 and 2018, in Romania, there was a national campaign to change the constitution and ban gay marriages, initiatives which were supported by conservative groups and a large share of the political party. For three years, in Romania, society has been talking, probably for the first time in a very serious manner, about LGBTI rights, about the place for the LGBT community in society. This conservative effort ended with a failure at the polls for the referendum to change the constitution, only 20% of Romanians actually casting the vote for this issue when the minimum threshold of votation, of turnout, was 30%.
This was possible with quite a successful campaign coming not from not only from MosaiQ but from other LGBTI organizations in Romania throughout the country. We all kind of went on the boycott strategy, we're actually asking people to boycott the referendum because human rights cannot be subject to a popular vote.
Once the referendum in 2018 failed in Romania, there was a question in the community. What should we do next? How should our agenda look like for the next couple of years? We at Mosaic, we really tried to focus and we really thought the issue of intersectionality as being extremely important. This is how the idea of this project started, Engage and Empower was the name of the project. It focused on six groups within the LGBT community: transgender people, LBTQ women, elderly, people living with HIV, Roma LGBT people, and sex workers.
WP: Could you talk a little bit more about how the organization is trying to maintain momentum in this community building efforts, despite what's going on with the pandemic?
VV: We at MosaiQ, we had to reimagine some of the projects that we were involved in, so that included canceling events or postponing them or rescheduling for the fall. But the problem is also that we don't really know the timeline for this story or when it will end. We've had issues related to personal issues of people in the community. People living with HIV were not getting their treatment due to the fact that hospitals were closed except for the coronavirus. Then we've had issues related to sex workers not being able to work anymore. The issue of poverty has been quite an important issue. A lot of people have been laid off, a lot of people were not able to pay rent, a lot of people were either in unemployment benefits, and so on.
At the personal level for us and as an organization, all of a sudden we got a lot more messages from people asking for help. We've tried to help them on a case by case basis. We are not a social health kind of organization, but we've tried to fix as many problems as we were able to. Then throughout this, and actually talking about issue of intersectionality and the issue of the project and the way we work with the Roma LGBT community, what we've witnessed throughout this pandemic and the lockdowns, especially, was an increase in violence, against Roma people from the police. So together with colleagues from civil society, especially Roma groups, we had to monitor hate speech in the media, monitor cases of abuse and violence from the police, and also make statements and letters to official institution, to the president and the prime minister and so on. So for us, it was an issue of also solidarity with other groups affected by the pandemic.
WP: I believe that you've had to move some of your activities online, correct?
VV: That was another part, which we kind of tried to make the best out of the situation. We felt that there were a lot of young kids, for example, who, because schools were closed, they had to go back and live with their homophobic parents. A lot of organizations, LGBT organizations in Romania were not able to have the Zoom meetings with their volunteers because they were living with homophobic or transphobic parents so they could not reveal what they were doing or who they were talking to. So the issue of depression and psychological pressure that comes on people being locked down, people trying to survive throughout this pandemic, we decided to have a campaign online, which was called MosaiQ Quarantine, and that included parties online in order to support queer artists who were not able to earn any money because there were no gigs. We organized these online parties and we paid them and we supported their work.
Then we had the zoom talks with, or like talks online, with all of the organizations and groups in Romania, LGBT groups, to kind of better see the situation on the ground in different cities in Romania. That was for us extremely important because we felt like there was a need to have this dialogue within the community.
Then we had the all sorts of posts on social media and different kinds of events. We also talked with organizations from the region, from the US, from Moldova, from Russia, to kind of see what the feeling also over there.
So for us, it was quite an exercise to take advantage of the fact that using social media and using online tools, we were able to reach out to people who otherwise would not have been able to participate in our events, being so far away.
WP: It sounds like Mosaic has certainly stepped up to the challenges. Could you just briefly talk about what NDI support has meant to Mosaic?
VV: I think the project funded by NDI was extremely important, both for the community ... right now, we have an active Roma LGBT group. We have all of these, the issue of intersectionality being put on the agenda. We have the [inaudible 00:19:36] sports, which is a sports club run by women who is also trying to grow based also on the support that Mosaic has offered through NDI. We've had, at the Pride last season, the first Roma LGBT contingent putting the issue on the agenda. So for us, in many regards, this project kind of focused us more on this intersectional approach to activism and the need to include all voices within the community. The trust that they had in us was very important.
WP: I'm glad to hear that it's been a fruitful partnership, both for NDI and Mosaic. Vlad, thank you so much for taking the time to speak with us.
VV: Oh, that's it.
WP: We'll be back after this short message.
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Before the break we heard from two partners using digital platforms to create and support communities. But how are groups sustaining their online networks and communities once created? Rainbow Rights trained paralegals in the Philippines on legal issues related to sexual orientation and gender identity and how to support LGBTI communities. Through Google Classroom, these paralegals formed an online network to help communities facing discrimination and violence. Eljay, welcome to our podcast. Could you tell us a little bit more about the paralegal support project?
Eljay: Yeah. One of the main components of our community paralegal program is to create a national online platform wherein all of the trained paralegals of our organization will be able to share their experiences, their cases, and they could also refer some of the difficult cases to us. So that's the main idea. It's just that it gained a deeper significance in this COVID-19 pandemic that we're experiencing because a lot of legal organizations hurried to do to do what we had been doing in the past year, which is to create an online platform.
Right now, even though there's a lot of problems in the Philippines barring the central autocracy, we have been maintaining the platform. People are still referring cases to us and we are working on those cases. Part of the deeper significance that it has is in the Philippines, human rights violations have increased because of the lockdown. So it became a source of reporting documentation for these human rights violations during the lockdown. We did not expect that it will evolve that way but we're happy that it has, and despite some connectivity issues in the Philippines, it has been reaping as well.
WP: So when you're talking about the program, there've been increased human rights reports, is that generally more broad human rights abuses? Or are we talking specifically to the LGBTI community?
E: Yeah, we accept every report on numerous violations, but we take on the LGBTI human rights violations specifically. When we receive human rights violations that is not really in our lane, so to speak, we refer them to bigger organizations. We have seen increased numerous violation against the LGBTQI community here.
WP: You had mentioned that Rainbow Rights fortunately had organized the training for the paralegals before the pandemic hit and already have a plan in place to use online platforms, which was Google Classroom, to create this network across the country. You've briefly referenced what the current situation is like now, but could you go a little deeper into that? What kind of challenges is Rainbow Rights facing in continuing to engage with the community?
E: As I have mentioned, maybe a bigger challenge is the connectivity issues in the Philippines. We don't have good internet here, and that's a challenge. It's also challenged to keep the interest level of our paralegals and keep them engaged. That is also challenged because they have bigger problems now. Because of the pandemic, they're thinking of their health, they're thinking of their livelihoods, and that is a challenge during these times.
However, before the pandemic, we also saw that we had to be creative at the level of interest, so that's a challenge. The situation, it's working. Overall situation's working. We have referrals, we continue to share modules in our platform, refreshing their memory on the training. We also try to be light. There are some light moments so that they be so that they keep themselves also, the interest level is high and that they see us and they trust us in maintaining this platform.
WP: You alluded to the fact that it's often difficult to maintain interest of your paralegals when engaging online.
E: Basically, we had a two-pronged approach on this. One is to find the people who has a genuine interest to serve the community. So in our selection process, we have chosen people who have track records of service in their communities. The other side of the approach is to build on the spirit of camaraderie, friendship, and community solidarity between us. So even before the pandemic, we have been setting up calls and checking on them, even adding them on Facebook and Twitter just to continually engage with them. I think that's a big part of our strategies. We're also looking to ... I think in my personal view, I think a lot of what they do is labor, so I think in the future, we will be able to compensate them for their efforts in their community and we're looking into that as well.
WP: That's really interesting. Could you speak a little bit more to the role and benefits of partnering with international organizations such as NDI in your work and as well as helping to sustain this national network?
E: Yeah. I think it's invaluable. Foreign support, foreign funding support such as the NDI had been really great for us. We have been envisioning this project for a long time and NDI gave us the opportunity to really implement it. They also gave us a level of freedom in how to execute the program because there's a recognition that we in the ground know how to solve our problems. But there's also a lot of technical support aside from the funding. Like in digital security, NDI has given us a lot of resources, even given us a training for this and how to secure our online platforms. They also provided a lot of coalition building resources. So there, and I think we are also sharing what our experience with NDI to our other funders, because I think with NDI, we had a lot of freedom and we had a lot of support because you guys always check on us, so that's great.
WP: Well, I'm glad to hear that NDI is taking care of our partners. Thinking about how June is Pride Month for a lot of communities around the world, and Pride is often equated to the community of LGBTI people around the world how would you say Rainbow Rights efforts have contributed to strengthening the community in the light of the violence and the discrimination that LGBTI people face on a daily basis in the Philippines?
E: Since 2005, Rainbow Rights has been doing this approach wherein we come ... a top down approach at the policy level, but we also complement it with from the grassroots, bottom up approach. We make sure that whatever we bring at the policy level, it is informed by our grassroots services. I think that's one of our biggest contribution, is to really complement policy with experience on the ground. Most of the policies that we've pushed for is really coming from what our experiences and what are the real needs of the people that we serve in the communities. I think that's one of our biggest contributions in our approach. We're not just the legal, we don't just bring cases to court. We don't just bring legal expertise, but we also inform it with community level approaches and grassroots approaches.
WP: Well, thank you LJ again for taking the time to speak with us and telling us a little bit more about how Rainbow Rights is contributing to a holistic support system to the LGBTI community in the Philippines.
E: Thank you so much for this opportunity.
WP: Thank you to Ivan, Vlad, and Eljay for sharing their experiences and for the work you're doing to advance LGBTI equality and inclusion, and thank you to our listeners. To learn more about NDI or to listen to other DemWorks podcasts, please visit us at ndi.org

Rainbow Rights Paralegal Training



A Conversation With LGBTI Activists on Community-Building

Democracy (General), Podcast Listen LGBTI Pride National Democratic Institute NDICountries: All Regions

Issue 8.6 of the Review for Religious, 1949. ; ¯ A.M. D~G. Reviewfor Relig°ions NOVEMBER 15, 1949 Roman Con.grecjations :. ¯ ¯ ¯ . JosephCreusen How Often Must We Pray? . Gerald Kelly Acjes of the Interior Life .". G. Augustine Ellard "We Are His Members!" . M. Raymond Questions Answered Books' Reviewed Annual Index :h VOLUME VIII NUMBEk 6 REVIEW FOR RELIGIOUS VOLUME VIII NOVEMBER, 1949 NUMBER 6 CONTENTS THE ROMAN CONGREGATIONS-~3oseph Creusen, 8.3. . . . 281 HOW OFTEN MUST WE PRAY?--Gerald Kelly, S.J . 289 THE THREE AGES OF T'HE INTERIOR LIFE-- G. Augustine Ellard, S.J . 297 "WE ARE HIS MEMBERS!"--M. Raymond, O.C.S.O . 317 QUESTIONS AND ANSWERS-- 40. "Reform" of Cloistered Communities . 323 41. Religious Wears Graduation Pin . 324 42. Sister as Organist in Parish Church ." . 325 43. "Class Money" for Personal Needs . ' . 325 BOOK REVIEWS-- The Day with Jesus and Mary; She Who Lived Her name; The Happi-ness of Heaven . 326 BOOK NOTICES . : . . 328 BOOK ANNOUNCEMENTS . 331 OUR CONTRIBUTORS . 332 ANNUAL INDEX . . . ." . " . 333 REVIEW FOR RELIGIOUS, .November 1949, Vol. VIII, No. 6. Published bi-monthly: January, March, May, July. September, and November at the College Press, 606 Harrison Street. Topeka, Kansas,. by St. Mary's College, St. Marys, Kansas, with ecclesiastical approbation. Entered as second class matter January 15, 1942, at the Post Office, Topeka, Kansas, under the act of March 3, 1879. Editorial Board: Adam C. Ellis, S.J., G. Augustine Ellard, S.J., Gerald Kelly, S.J. Editorial Secretary: Alfred F. Schneider, S.J. Copyright, 1949, by Adam C. Ellis. Permission is hereby granted for quotations of reasonable length, provided due credit be given this review and the author. Subscription price: 2 dollars a year. Printed in U. S. A. Before writing to us, please consult notice on inside back cover. The Roman Congregat:ions Joseph Creusen, S.J. gO,~ religious who, have not made a study of canon law the terms Roman Curia' and "Sacred Congregation" will not suggest a clear picture or ide~. Superiors, of course, know that recourse "to Rome" is necessary in order to obtain certain permissions or dispensations and that their petition will be forwarded to the Sacred Congregation of Religious by their local ordinary o~. by the Apostolic Delegate. Eventually an answer will arrive from the Sacred Con-gregation through the same channel, signed by a cardinal prefect or by the secretary, and there will be a fee to pay. And that is about the extent of their knowledge. Hence the purpose of the following pages is to introduce our readers to this ancient and important institution. Name and Oflfce of Cardinals The early popes like other bishops had their particular clergy, consisting of clerics of both lower and higher rank, among whom priests and deacons held a special place. They were attached to the principal churches of the diocese of Rome, and therefore to the "title" of the church, being attached to it as :it were by a "'cardo'" or hinge. Hence, they were said to be "'intitulati'" or "'incardinatL'" On account of their higher rank the deacons and priests of the Roman diocese so connected with a special church were called "'cardinales'" (cardinal priest, cardinal deacon). Little by little the term "'card[nalis'" (cardinal) was restricted to designate the first priest or deacon of the main churches of Rome. When freedom was granted to the Church by the conversion of the Emperor Constantine, the popes began to call the bishops of the " neighboring dioceses to assist them in certain solemn ceremonies and to ask their advice in more important matters. This was done par-ticularly in provincial Roman councils. Thus it happened that the bishops of the nearby dioceses, who were summoned more frequently to assist the pope, were also called cardinals, or "cardinal bishops." The evolution of this institution of ca~rdinals took a long time. By the end of the fifth century the city of Rome had been divided into seven districts each under the authority of'a "cardinal deacon" 281 JOSHPH CRHUSHN Reeiew ~or Religious who cared for the economic condition of that district and especially for the welfare of the poor. The "cardinal priests" were at the head of the great basilicas and the other principal churches of Rome. From the twelfth century on the "cardinal bishops," called "'suburbicadi'" or "suburban" .(of the cities adjacent to Rome), numbered six. Plus V. (Const. Feb. 17, 1568) for the first time reserved the tide "cardinals" to" his councillors. During the early centuries of the Church the right to choose the new pope was exercised exclusively, or at least partially, by the clergy of Rome, by the citizens of that city, by the noble families, and by the Emperor. Finally, when it became possibIe for the popes to reserve this important right to the cardinals, their dignity and influence were much increased. They were then entrusted with the most important offices of the Roman curia. Those who resided in Rome were more or less frequently gathered in a "consistoriurn'" and became, as it were, the senate of the pope. The legates sent to vari-ous parts of the world by the Holy Father were chosen from among the resident cardinals. With greater centralization of Church government, the number and the difficulty of matters submitted to the Holy See became con-siderably increased. In imitation of civil governments, the pope was obliged to establish "offices" (boards of cardinals, councillors, and clerks) to assist in making new laws and in governing the extensive organization which was required to handle the great volume of business relating to such things as financial affairs, faculties of bishops and their relation to regulars, the struggle against heresy, the interpretation and the introduction of the decrees of the Council of Trent--~to m~ntion only the more important ones. Sixtus V is regarded as the real founder of the Roman congrega-tions. He fixed the number of cardinals at seventy--six cardinal bishops, fifty cardinal priests, and fourteen cardinal deacons1. He also reorganized the sacred congregations, incre.asing their number to fifteen (January 22, 1588). Reform of Pius X From the very beginning of his reign Dius X determined to revise the law of the Church. He made a start with the constitution 1A cardinal deacon is, of course, at least a priest, but his "title" is a church which in early ages belonged to a deacon. Many. of the cardinal priests are bishops, but they have a °'presbyteral ~itle." 282 Nouember, 1949 THE ROMAN CONGREGATIONS Sapienti consilio, dated June 29, 1908, by which he reformed the Roman Curia. This legislation was incorporated latei: on, almost without change, into the new Code of Canon Lau), which was promulgated in 1917. According to the. reform of Plus X the Roman Curia now consists of fifteen sacred congregations, three papal tribunals or courts, and five offices, such as that of the secretarg of state.In this article, however, we shall confine ourselves to the sacred congregations and make practical applications of what is said to the Sacred Congregation of Religious. Roman Congregations A Roman congregation is a board of ~ardinals who have a very accurately defined part in the government of the Church. They are assisted by a group of major and minor officers, and by a body of councillors called consultors. At the head of every congregation we find a cardinal prefect, except in the cases of the Holy Office, the Congregation for the F~astern Church, and the Consistorial Congre-gation. The pope himself is the head of these three congregations, and the cardinal who would otherwise be the prefect takes the place of the secretary and is called assessor. All the other congregations have a secretary and a subsecretary. The secretary of a congregation plays a very important part in transacting its business. Consultors To assist in the study of difficult questions proposed to the con-gregations, each one of them has a board of councillors who are called consultors. They are chosen from among the diocesan clergy and from among religious, are specialists in their field, come from various countries of the world, and most of them reside in Rome where they are engaged as professors or hold a post in.the curia of their order or congregation. Some of these consultors are Roman prelates. Minor Ot~cials To help the secretary and the subsecretary in the solution of the ordinary problems and cases which are presented to a congregation, we find a group of monsignori and priests who are called "'aiutanti di studio." These are internal councillors as contrasted with the consultors mentioned above, who may be termed external councillors since they do not ordinarily meet for consultation in the congrega-tion. Then another group called "'minutanti'" are in charge of 283 JOSEPH CREUSEN Review for Religious summing up the petition.s, while the "'protocolist'" (one or more~ takes care of the documents and puts them in order. Finally, each congregation.has a bursar, an archivist, and a group of lay helpers who are called ushers. The Sacred Congregation of Religious Let us now pay a visit to the Sacred Congregation of Religious. This will be the best way of explaining what a Roman congregation is and what it does. Pius XI built a modern office building to house the Sacred Con-gregations. It is called the Palazzo delle Congregazioni (palazzo meaning any large, ornate building),, and it is situated in the Piazza San Callisto near the old church of S. Maria Trasteoere (across the Tiber). Nearly all the congregations have their quarters in this modern building, and the two upper floors afford lodging for many officers of the congregations. Entering a courtyard we have an immediate view of this imposing edifice. On the right, as we pass along we see a beautiful fountain flanked by a statue of Plus XI, a memorial to the founder of this new home of the congregations. In the driveway immedi-ately in front of the building, we may see several autos with the legend "S C V" (Servizio Cittd Vaticano) in lieu of license plates. This indicates that one or more cardinals are already in their offices. We enter the building at a door marked "Congregation of Religious'" and find ourselves in a long corridor with high windows and ceilings. Going to the end of this corridor, on the left we find a large assembly room where various committees and consultors meet under the chairmanship of the cardinal prefect or the secretary of the con-gregation; then comes a series of smaller waiting rooms for visitors. On the right we find a waiting room and the office of the cardinal prefect and that of the secretary of the congregation. Smaller offices house the roinutanti, protocolist, bursar, and archivist. This latter is the antechamber to a very large room which has a balcony all around, and is used to keep all the documents of the Sacred Congre-gation. These are contained in steel files, in alphabetical order of the diocese in wh.ich the mother house of an institute is situated. To the right of the entrance we find another series of offices-- subsecretary, various business offices for religious men, for teaching and nursing sisters, and for the past two years an office for the secretary and committee in charge of secular institutes. 284 Nooember, 1949 THE ROMAN CONGREGATIONS The offices of the congregation are open to the public for business from 9:00 A.i~, to 1:00 P.M. During these hours the waiting rooms are filled'with religious priests, Brothers, and Sisters, who wear various habits, some ~f which would appear strange to us. Some are dressed in civilian clothes and have no religious habit. These are members of the recently established secular institutes. During office hours the officers and employees are kept very busy, and during an interview with the secretary one will ordinarily be interrupted two or three times in twenty minutes by an usher who brings a document to be signed. The Congregation of Religious is competent to handle almost any matter which concerns religious. When necessary, the secretary will send a petition to another congre-gation or ask for special faculties from the Holy Father. The subject matter of petitions sent to the Sacred Congregation of Religious covers a great variety of things of greater or less importance. For ordinary dispensations the cardinal prefect or the secretary have habitual faculties, and they will grant directly the dispensation requested. Thus, by way of example, we may mention: permission to change a last will and testament, to remain outside the religious house for more than six months, to leave papal cloister in order ~o undergo a surgical operation. For all petitions which require some discussion, a meeting called a congresso is held at least once a week. At this meeting the car-dinal prefect, the secretary, and the subsecretary are present. Som~- times one or more consultors are asked to be present to give their opinions or to discuss the report ("ootum") they have written on the subject. According to an ancient practice all questions of some importance were submitted to the "congregation," that is, to the cardinals who form the Congregation of Religious; but Pius XII has enlarged the competence of the "'cor~gresso pieno'" (full meetings)', that is, when some consultors are called to discuss questions with the cardinal prefect, the secretary, and the subsecretary, and sometimes one or other members of the congregation. The cardinals who are members of the Congregation of Religious gather in the Vatican Palace every Friday for a meeting which is called "'plenaria.'" There are twenty-three cardinals who are mem-bers of the Congregation of Religious at present, but only eleven of them reside in Rome. The others may sit in at a meeting when they happen to be in Rome for their "'ad limina'" visit, or on some other occasion. The cardinals who live in Rome are called "Cardinals in 285 ¯ .JOSEPH CREUSEN Revieto [or Religious Curia." A week before the meeting, each one receives a copy of printed documents regarding the case or cases to be ~.iscussed. These will ordinarily consist of a copy of the petition to be heard, the ,doubt to be solved, and the report (called "'votum") of one or more consultors. One of the cardinals is designated to explain the case to the assembly. He is called the Cardinal Ponens. Instructions or decrees to be issued by the Sacred Congregation, the approval of new religious institutes, difficult juridical questions, are examples of mat-ters discussed in the plenary session of the congregation. Every second and fourth Monday of the month, the cardinal prefect is received in private audience by the Holy Father who makes the final decision-~either approving the results of the plenary session or requesting a further study of the question. In the Congregation of Religious there are five boards or "com-missions" made up of various consultors according to their special competence. Among the more difficult tasks of the congregation is the preparation of instructions and decrees. These require long and arduous study on the part of the higher officials and of certain con-suitors. Our readers may be familiar with some of th~ more recent ones such as the following: the decree on military service for religious (January 1, 1911) ; the instruction on the second year of novitiate (Noyember 5, 1921); on the papal cloister 6f nuns (February 5, 1924); on secular institutes (March 19, 1948). Only canonists can. appreciate how much time and work are consumed in the preparation of such documents. Usually the preparatory work is entrusted to a board of consultors tinder the direction.of the secretary or subsecretary. The final meetings will be presided over by the cardinal pre.fect himself. Ordinarily one or two consultors prepare a draft which will then be discussed by the entire board. Being canonists themselves, many of the consultors realize how accurately terms must be chosen to avoid criticisms of the text and doubts which might arise as to the meaning of this or that word. Even the,non-canonists contribute useful suggestions. Since the consultors come from various 'countries, they look at the matter in the light of the special conditions in their own countries. Hence no one will be surprised to learn that some instructions are discussed for one, or two, or even three years before they are ready for publication. 286 Nouember, 1949 THE ROMAN CONGREGATIONS Procedure in the Congregation A simple example will give us an idea of how ordinary routine business is conducted by the Congregation of Religious. A superior general with the approval of his council decides to ask the Sacred Congregation for permission to contract a debt of $100,000 to enlarge or to equip a school or hospital. The petition must be writ-ten in Latin, Italian, or French. The petition is usually addressed to The Holy Father according tO a well-known form: "Most Holy Father: The undersigned N.N., superior general of the congregation of N.N. (mother house in the diocese of X), pros-trate at the feet of Your Holiness, sets forth the following." ' Then come~ the petition itself: "With the approval of my gen-eral council I ask for permission to contract a debt of :;100,000 to equip on a more modern scale, a hospital, school . . ." ~ Then the need for the improvement will be briefly and clearly exposed. If the congregation has other debts the superior is obliged to mention them also. It is very important to assure the Sacred Congregation that the religious institute will be able to pay the interest regularly fiom ordinary income and, after not too long a time, to retire the capital debt. The petition ends with the form: "And may God, etc." without finishing the clause. Then a final "Your Holiness' most humble servant in Christ," followed by the signatures of the superior gen-eral and his general councillors. If the approval of the general coun-cil is not required, the councillors do not sign the petition. If the congregation has a cardinal protector, the petition may be sent to him, and he will forward it to the congregation with his recommendation. For less important matters it will be sufficient to have the document signed and sealed by the local ordinary and by tbe religious major superior. It should be addressed directly to: ."His Eminence, Cardinal Lavitrano, Prefect of the S. Congregation of Religious, Piazza S. Calli~to, Rome, Italy." According to the importance of the matter, the favor will be granted immediately by the cardinal prefect or by the secretary, with or without having been examined by a consuhor. Certain matters are frequently discussed in the congresso; and if it be something still more important or difficult, it will go through a "plenary session" of the cardinals and will finally be submitted to the pope in private 287 ,JOSEPH CREUSEN audience by the cardinal prefect. For many indults a printed form is used, and the clerk has only to fill in the name of the petitioner and perhaps add a brief remark. If the petition was not presented by the cardinal protector, the indult will have to be claimed at the treasurer's office by an agent. Small religious congregations which have no agent of their own in Rome usually send in their petitions through the diocesan chancery of the mother house, and then the local ordinary's agent will take care of them. In such cases the favor is frequently not granted directly but faculties are given to the local ordinary of the mother house (general or provincial) to grant the favor "if he finds the motives and the circumstances alleged to be true." On the back of the indult are.indicated the various fees to be paid. The first is an alms to be given the Sacred Congregation on the occasion of the granting of the favors; the second is a tax in compensation for the expenses involved (work of the clerks, report of the consultor, and so forth); the third is an alms for whoever executes the indult; the fourth fixes the sum the agent may ask for his work and expenses. Conclusion Perhaps one of my readers will ask me in a low voice, "Why does it occasionally take such a long time to get an answer back from the congregation?" I could igive many reasons. It is not always the fault of the officers of the congregation. Let me remind my readers of what I said above, that the Sacred Congregation has general com-petency for practically all matters concerning religious. Now, according to very incotnplete statistics, published in 1942, the reli-gious congregations with papal approval number about 111,000 religious men and 587,000 religious women. These figures do not include the numerous members of diocesan congregations, nor the r~ligious orders; hence, no mention at all of the hundreds of monas-teries of religious nuns. To give but one small example of the num-bers of diocesan religious, a Belgian bishop once told me that he had ii/:ty (yes, I mean i/fry) smaller or larger mother houses in his dio-cese. This being so, it will not be useless to have a friend in Rome who can go to the Sacred Congregation and inquire of some employee about your business. 288 l-low Orq:en Must We Pray? Gerald Kelly, S.J. DURING the years I have.been teaching religious, particularly Sisters, I have often been presented with this problem: "Exam-inations of conscience sometimes contain the.question, 'Did I miss my morning and even!ng prayers, and my grace before and after meals?' Does this question mean that such daily prayers are obliga-tory? And if they are not obligatory, how are we to explain the question to children?" The problem, be it noted, concerns obligation. It pertains there-fore to moral, not to ascetical, theology; and it is as a moral problem that I intend to treat it. But before I touch upon the actual ques-tion, I should like to make some preliminary observations that may prevent misuntterstandings. Preliminary Observations I lay claim to no special knowledge, acquired or infused, natural or supernatural, concerning the teaching of catechism to children. In fact, I may state quite frankly that at the end of the one year of my Jesuit life in which I had the duty (or privilege) of teaching cate-chism to third-graders I was thoroughly convinced that I had not reached their minds with a single idea. As a fellow Jesuit once put it to me when we were returning home after a catechism session, "Every time I leave that class, it's with a feeling of having been thwarted." Despite that year of frustration, I still retain certain notions concerning what ought and what ought not to be taught to children. For one thing, I believe it is much better to show children (and per-haps adults, too) the fittingness, the loveliness, and the beauty of the various acts of prayer than to try to make precise distinctions con-cerning their obligation to pray) If they love prayer, they will pray; and thus they will fulfill these obligations even though they cannot define them. This seems to be in keeping with the common opinion of theologians to th~ effect that Catholics who lead a devout lFor material on the fittingness and beauty of some of the acts of prayer mentioned in this article confer, among other things, these articles in REVIEW FOR RELIGIOUS: Moral Beautg in Our Duties toward God (I, 244-52) ; The Life of Faith (II, 41- 51); and Are You Sorrg for Your Sins? (III, 335-48). 289 GERALD KELLY Reoiew /~or Religious life need never worry about failing to fulfill their various duties to pray. Nevertheless, it is not right, merely in order to encourage children to do good, to foster an erroneous notion concerning their obliga-tions. Consequently, when any book or statement gives them the impression that they have a strict obligation though in reality they do not, that impression should be tactfully corrected. As regards daily prayers in particular, I might observe before discussing the main question that, even if there should be an obliga-tion to pray every day, there is certainly no duty to pray at definite times of the day, for example, in the morning or evening. Evidently these are fitting times. Yet pious Catholics who humbly confess that they did not say (heir morning prayers but said them later in the day surely have a false conscience if they think that in so acting they sin. Moreover, even if there should be an obligation to pray daily, there is clearly no obligation to say the prayers in some definite posi-tion. Some people seem to think that if they do not kneel when they pray they are doing wrong. A notion of this kind should be ~orrected--or, better still, prevented. Now for the question: is it obligatory, at least under pain of venial sin, to pray every day? Official pronouncements of the Churcl'i do not answer this question. A casual reading of Sacred Scripture seems to answer it in the affirmative. For instance, we are told: "Pray without ceasing" (I Thess. 5:17); "We ought always to pray" (Lk. 18 : 1) ; and "Be instant in prayer" (Col. 4:2). Texts like these appear to demand at least daily prayer; yet we know, from the traditional teaching of approved theologians, that such texts need not be taken in their full literal force. In part, at least, they express a counsel, not a command. To know the extent of the Obligation we have to turn to the writings of the moral theologians. Meaning of Prayer What do theologians mean by prayer? In general they distin-guish between prayer in the strict sense and prayer in the wide sense. In the strict sense prayer refers to petition, and it is defined as the "asking for becoming things from God." In the wide sense itmeans "any lifting of the soul to God," or any attual "communion with God." In this latter sense prayer includes acts. of faith, hope, love, adoration, petition, thanksgiving, praise, contrition, and so forth. It seems unquestionable that when we consider the problem of 290 November, 1949 HOW OFTEN MUST WE PRAY? daily prayers we are referring not merely to the prayer of petition but to prayer in the wide sense. To determine the exact obligation of praying, therefore, we ought to study what theologians have to say about the necessity of each of the acts mentioned in the previous paragraph. As a matter of fact, with reference to the necessity of prayer, moralists do not treat all these acts; but they do treat the principal ones: faith, hope, charity, contrition, and petition. These five acts, as treated by theologians, are primarily considered as inter-nal acts; though at times, of course, as when we speak of the neces-sity of certain acts with reference to confession, some external expres-sion is understood. Besides these various internal acts, theologians also treat of the necessity of social worship, which might include in some way many of the prayers not specifically treated elsewhere. A brief survey of these various sections of moral theology will give us all the background we need for a correct answer to th~ question: are daily prayers of obligation? Various Acts The Catholic life is a supernatural life: and faith is the founda-tion of supernatural living. It is evident, therefore, that faith must play an important part in the Catholic life. In fact, a truly devout life undoubtedly includes many acts of faith, at least implicitly, every day. But the fervent life is not the measure of obligation. Obligation refers to the minimum. And. when tbey speak of the obligation of making acts of faith, theologians are very conservative in estimating the required frequency. Treating of the necessity of making acts of faith, moralists first consider the nature of faith itself and its importance in the Christian life. From this consideration they conclude that every Catholic must make an act of faith at the beginning of his conscious moral life when he first realizes ~hat God has revealed certain truths to be believed. Another occasion that calls for an act of faith is had when the Church solemnly defines a certain doctrine and thus imposes upon us the duty of accepting it as divinely revealed. Besides specifying these two occasions, the most that theologians can say about the precept of faith in itself is that we must make acts of faith "at times" during life. Some have tried to define this obligation more accur-ately in terms of years, months, or weeks. These opinions are der-tainly worth reading; but they are merely opinions, not binding on anyone. 291 GERALD KELLY Review for Religious In the preceding paragraph I have indicated duties imposed on all Catholics by the precept of faith itself. Besides these, there are certain occasions when some other precept or special circumstance includes at least implicitly the necessity of making an act of faith. For instance, the duties of making acts of hope, charity, and contri-tion include the duty of making implicit acts of faith because such acts are impossible without faith. So, too, the duty of making a good confession or a good Communion. But in all these cases faith is not necessarily a separate act. Also, if one is facing a strong temptation which he cannot overcome without an act of faith, this act is obligatory. And if one has denied his faith by the sin of heresy or by apostasy from the true religion, he must, in reparation, make a new act of acceptance of the revealed truths he bad denied. The theol6gy on the necessity of acts of hope follows much the same pattern as I have outlined with regard to faith. From the dog-matic and ascetical points of view it would be difficult to e~aggerate the importance of hope. It must be present in the repentance of the sinner, in the heroism of the saint, and in the salutary perseverance of all the just. But concerning its prescribed frequency one must be cautious. Like faith, an act of hope is required at the beginning of one's moral life and "at times" during life. And like faith., it is at least implicitly required in certain other acts, for example, in an act of contrition, in a good confession, and in any effective prayer for grace. Also, an act of hope is required in reparation for a sin. of desperation. We next consider the best of all prayers, the act of love of God. That there are certain special occasions when an act of charity is imperative, is evident. For example, if a man is dying in the state of mortal sin and cannot receive a ~acrament, he can save his soul only by making an act of perfect contrition, which includes an act of charity. Also, if a person is in the state of mortal sin and must receive one of the sacraments of the living but cannot go to confes-sion, he is bound to regain the state of grace by means of perfect contrition. Even apart from these special occasions, one must at least occa-sionally during life make explicit acts of charity. This is the con-stant and universal teaching of eminent theologians, and the only teaching that the Church wilI'tolerat~. Absurd opinions such as these: it is enough to make an act of charity once in a life time, or once every five years--have been condemned. How anyone cc~uld* 292 Nooember, .I 9 4 9 HOW OFTEN MUST WE PRAY? hold opinions of this nature in view of the facts that the very ~ssence of the New Law is ~harity and that Sacred Scripture. urges us again and again to love God is somewhat of a mystery. Yet it is one thing to say that we must make acts of charity occa-sionally or even frequently; it is quite another to say how often they must be made. There is nothing defined on this point; and the theologians cannot determine it. All that can be said with certainty is that acts of charity should be made occasionally, or perhaps rather often, during life. In the preceding paragraphs I have made some references to the act of contrition. These were merely passing references. A sum-mary of the approved teaching concerning the necessity of this par-ticular act would run somewhat as follows. It is a conditional obli-gation; it depends on the fact that one has sinned. The Blessed" Virgin, for instance, could not make an act of contrition--and therefore could have no obligation to do so--because she never sinned. But for one who has sinned, contrition of some kind is an absolute requirement for forgiveness. For one who has committed a mortal sin, this clearly means that he has a serious obligation to make an act of contrition (perfect or imperfect, according to circum-stances) on the following occasions: when he is in danger of death; when he makes his yearly confession; when he is 'obliged for some special reason to 'acquire the state of grace (for example, when he receives a sacrament of the living). Venial sin does not require con-fession and is not an obstacle to the fruitful reception of the sacra-ments of the living; hence it seems that there is no definite occasion when contrition for venial sin is absolutely called for. Confession. of course, would make it conditionally necessary: that is, if one who has only venial sins wishes to go to confession, he is obliged to make an act of contrition. We come now to prayer in its strictest theological meaning, peti-tion. This kind of prayer may be considered under a twofold aspect: it is an act of worship of God, and it is a means of helping ourselves. As an act of worship, petition expresses our reverence for and dependence on God. Understood in this sense, prayer is certainly of obligation for all men, independently of their personal sanctity and of their special personal needs. Yet, if we limit our consideration of prayer to this sense, we can say no more about the frequency of the obligation than we said about the necessity of making acts of" faith. hope, and charity. We can simply say that every man, even the least 293 GERALD KELLY Review ?or Religious tempted, even the most perfect, even one confirmed in grace must pray occasionally. His very nature demands that he express his dependence on God in this way; but neither reason nor revelation tells clearly just how often he must so express himself. Prayer, however, is not merely a means of honoring God; it is also a personal necessity. In the providence of God, humble petition is the ordinary means of obtaining His blessings, particularly His grace, and grace is a necessity both for salvation and ~anctification. Since man is obliged to do at least what is required for his salvation, he is certainly obliged to pray. But how often must we direct our petitions to God? Must it be every day, or every time we need help? Theologians, having care-fully considered the data afforded by Scripture and Tradition, do not feel justified in giving an unqualified "yes" to such questions. The most that they can give as a general rule is that we must pray "very often." Beyond this, the answer is~ relative; some need to pray more frequently than others. As regards the prayers we have considered in the preceding para-graphs, one difficulty in estimating the obligations is that this must be done almost entirely without the help of definite statements by the Church. The case is different with reference to social worship; hence we need but mention this ~opic very briefly. The Mass is our principal form of social worship; and the Church.has stated quite definitely that we must assist at Mass on all Sundays and on clearly determined feasts of obligation. Conclusions I suppose that up to this point my discussion sounds m?re mathematical than religious. If it does, it is unintentional; I have not been inspired by any love of mathematics. I have no desire to urge people to count their prayers or their obligations. And I earnestly recommend for the comfort of all the common opinion of theologians to which I referred earlier in this article: namely, that those who lead a good Catholic life need not be concerned about any possible failure to fulfill their various duties to pray. Nevertheless, mathematics has its place; and one place is right here, in this conclusion. We have to ask ourselves whether all the duties to pray that have been outlined in this article add up to an obligation to say daily prayers. The answer is negative. If we prescind for a moment from the relative duty of praying for the 294 November, 1949 HOW OFTEN MUST WE PRAY ? graces we need, it seems that all the other duties can generally be fulfilled by the devout attendance at Mass at the prescribed times. The necessity of prayer for personal needs might increase this some-what, but there is no evidence that it is a daily duty for everyone. Do all moral theologians agree with the conclusion that daily prayer is not of strict obligation? The answer seems to be "yes, and no." They agree with,the conclusion ir~ theor~t; but many prefer to give a qualified answer for practice. These moralists would answer the questi6n concerning the duty of saying daily prayers somewhat as follows: "Theoretically, there is no obligation to pray every day. But in practice there is usually a sin in the omission of these prayers, because when daily prayers are omitted without a sufficient reason this is often due to a small fault of laziness, sensuality, or human respect." This formula, or one somewhat similar, is sponsored by eminent theologians; and catechists who wish to follow it in explaining the duty of praying are certainly justified in doing so. But I would not recommend it. I find it confusing. It says, on the one hand, that daily prayers are not of obligation; yet, on the other, it demands a sufficient reason under pain of sin for omitting them. This seems to beg the entire question. For if there is no obligation to say daily prayers, why should a reason be required under pain of sit~ for omitting them? As for the statement that failure to say these prayers could be a sin of laziness, this seems to ignore completely the distinction between imperfection and venial sin.2 For laziness is not a sin in the strict sense; it is an inordinate disposition or tendency, and it becomes sinful only when it leads to the neglect of some duty binding under pain of sin. In other words, laziness is an imperfec-tion when it induces one to'act against a counsel (e.g., to break a rule which does not bind under pain of sin), and it is a sin when it leads one to violate a precept (e.g., to miss Sunday Mass in whole or in part).8 And what I have said of laziness is similarly true of such things as sensuality and human respect. 2Some authors hold that a positive imperfection is a venial sin. These men might logically defend.the formula I am here criticizing. But many moralists who pro-pose this kind of formula also hold firmly to the distinction between positive imperfections and venial sins. aEven here, when we speak of the "sin of laziness," it is not a specific kind of sin, but merely the source of sin. This is obvious from the fact that when ones misses Mass through laziness, all that he is obliged to confess is the fact that he missed Mass. 295 GERALD KELLY Because of these difficulties, I would not personally recommend the formula. I prefer the practical explanation given by Father Tan-querey m his moral theology, which may be roughly translated as follows: "The faithful are to be urged to pray daily, especially in the morning to ask the graces they need for the day, and in the evening to thank God for benefits received, to make .an act of contrition for their sins, and to commend their souls to God before going to sleep. Those who omit their morning and evening prayers do not sin directly by this omission; but experience proves that, all other things being equal, those who do not say these prayers fall into sin more frequently than those who. do.TM One final point. In view of all that has been said, what is a catechism teacher to do when the examination of conscience for children includes the question: ':Did I miss my morning and evening prayers, and my grace before and after meals?" Before I answer, let me recall my own experience in teaching third-graders. With this experience in mind, I have not the temerity to suggest the precise method of illuminating young minds. All that I dare suggest is that the teacher try in some way to convey the following ideas to the children : "This question does not mean that you would commit a sin every time you omit these prayers. The question is put there to remind you that all of us must often p~ay and that those times are especially fitting times for prayer. If you do not pray at these times, there is a good chance that you won't pray at other times, either; and this would mean that you do not pray even when you really need it, and that would be a sin. So, keep the habit of saying these daily prayers, and when you go to confession check up on yourselves to see whether you have been saying them. If you find that you often miss your daily prayers, you will know that you are getting a bad habit, and you ought to correct it." 4Cf. A. Tanquerey, Synopsis Tbeologiae Moralis et Pastoraiis, II (1936), n. 861. 296 The Three Ages of the Interior Life G. Augustine Ellard, S.J. WITH the publication of the second volume of T~e Three Ages of the Interior Life1 the work is now. complete in English. The first volume was considered in this REVIEW, VI (July, 1947), 249. In what follows the work as a whole is discussed. I. Content As the title suggests, spiritual development is conceived and pre-sented after the analogy of organic growth. Corresponding to the periods of childhood, adolescence, and maturity in natural human life, there are in the supernatural life also three stages of spiritual evolution, namely, progress along the purgative, illuminative, and unitive ways. Moreover in both the natural and the supernatural orders each of the three periods is ushered in by a crisis. Of these the first is birth for one's physical life; corresponding to it there is justifi-cation, or the beginning of one's interior life. Adolescence is intro-duced by the second crisis, puberty; and, analogously to it, with "the night of sense" a person enters upon the illuminative way. Finally, the third natural crisis consists in attaining one's majority or reaching maturity; the spiritual correlate is "the night of the spirit," which is followed by the transforming union, the state of full super-natural maturation. It will be noticed that two of the three ages are mystical. In case one should fail to make sufficient progress, or grow up, one would become a dwarf or midget. In an elaborate arrange-ment, summarized diagrammatically on page 245 of volume I, degrees of the virtues, the functions of the gifts of the Holy Spirit, various purifications, and the grades of prayer are assigned to each of the three ages. So much for the general idea indicated by the title. The second volume covers the second and third ages, that is, the illuminative way of proficients and the unitive way Of the perfect. Treatment of the illuminative way is introduced with a discus-sion of "the second conversion" and the necessity for it. Here, 1THE THREE AGES OF THE INTERIOR LIFE, Prelude of Eternal Life. B~ The Rev. R. Gattigou-Lagrartge, O.P. Translated by Sister M. Timothea Doyle, O.P., Rosary College, River Forest, Illinois. Volume Two. Pp. xiv -b 668. B. Herder Book Co., St. Louis 2, Missouri, 1948. $7.50. 297 G. AUGUSTINE ELLARD Review for Religious besides Father Lallemant, who originated the expression, St. Cath-erine of Siena, Suso, and Tauler are drawn upon. Then the passive purification of the senses is handled; for this the great authority is St. John of the Cross. The principal characteristics of proficients are pointed out. After a chapter in which with the aid of a drawing the virtues and gifts of persons in this stage are fitted together into an imposing "spiritual edifice," the virtues, both moral and theo-logical, are taken up separately. There follows a section on docility to the Holy Spirit, ohe of the supernatural traits peculiarly empha-sized in this' work. Next the discernment of spirits, the Sacrifice of the Mass, Holy Communion, and devotion to Mary are dealt with inasmuch as they pertain specifically to this second age. After some pages on "the universal accessibility of the mysticism of The Imita-tion," we come to what in all this matter seems to be the author's leading preoccupation, namely, a series of chapters on contemplation. The author professes-to describe the passage from acquired prayer to initial infused contemplation in accordance with the teaching of St. Francis de Sales, St. Thomas, St. Teresa, and St. John ot: the Cross. In the official condemnation by the Church of the errors of the Quietists Father Garrigou-Lagrange finds a confirmation of his doctrine on the beginnings of infused prayer. Then there follows a more cbntroversial discussion of certain questions ~elative to infused contemplation; how, for instance, it should be defined, what its intimate nature is, what forms its progress takes, what it does not require, what the call to it is, and so on. Finally, the treatment of the illuminative way and of the third part of The Three Ages is concluded with a consideration of the agreements and disagreements between St. Teresa and St. John. The one is not a theologian and the other is. Part Four is concerned with the mature age and the unitive way of the perfect. In particular, it describes the passive purification .of the spirit, the habitual union of perfect souls with God, "the way of spiritual childhood" constituting a special form of the perfect life, the heroic degree of the virtues, and lastly different forms and degrees of the unitive life. Under this general heading come the perfect apostolic life, advanced reparation, the influence of the Holy Spirit in those who have reached this period, arid mystical union and ecstatic union according to St. Teresa, and then at last the trans-forming union, prelude to the union of heaven. At this point by way of appendix the author does a most unusual thing: he inserts a whole article by another writer who shares the same opinions on the 298 Not~ember, 1949 AGES OF THE INTERIOR LIFE mystical problems that have been much debated in recent years. The fifth part deals briefly with extraordinary graces, that is, those miraculous favors which sometimes accompany high sanctity. The differences between facts of divine origin and morbid phenomena are pointed out. The diabolical manifestations of possession and obsession are also considered. The "Epilogue" returns again tb controversy. The first part is on "the axis of the spiritual life and its unity," the axis being faith, hope, and charity, and is made up mostly of a discussion about the distinction between ascetical and mystical theology. The second part deals with "the beatific vision and its normal prelude." One might think that this prelude, mentioned so often, would be a high degree of purity or virtue. Rather it is infused contemplation, especially as it occurs in the transforming union. The great raison d'etre of this whole large work, treating the spiritual life from beginning to end, seems to be to propound the thesis that infused contemplation comes within the normal develop-ment of the interior life and is morally necessary for the full perfec-tion of Christian life. Everything appears to be centered around that thesis. Over and over again it is indefatigably reiterated. On this more than on anything else will probably depend the permanent value and importance of the work. According to the author beginners meditate, that is, practice a discursive method of prayer, though their meditation may become simplified. Of course they receive help from the gifts of the Holy Spirit, present in all just souls, but this influence is latent and is not characteristic of their kind of prayer. If they advance as they should and if no special obstacles intervene, they will be given the grace of. infused contemplation. All contemplation practically, or at least contemplation as "the great masters" understood it, is infused. It is so called because it is due to a special inspiration coming through the gifts and is not at our disposal, like, for example, the ability to meditate, It proceeds from living faith illumined by the gifts of wisdom and understanding. Ordinarily the first form of infused contemplation granted by , the Holy Spirit is that described by St. dohn of the Cross as "the night of sense.". Then, if one be faithful and continue to make sufficient progress, one will also go through all the mystic ascensions as set forth by St. Teresa and St. 3ohn and finally come to rest in the transforming union or mystic marriage. Here the full perfection both of contemplation and of the Christian life are attained. More- 299 G.AUGUSTINE F~LLARD for Religious over, to this happy state all are called. As a matterof fact it is rare, but that is only because men are not generous enough in accepting the graces that would bring them to it. Thus a magnificent prospect is opened out before one who undertakes to pursue the spiritual life in earnest. I[. Merits Among the special values of The Three Ages would be included, I should say, these points: it is the latest and best expression of a very eminent theologian's doctrine; it is an excellent presentation of the spirituality of the present-day Dominican School; one can learn a considerable amount of theology from it; and, most of all, it has great inspirational power and force. Father Garrigou-Lagrange has long been a theologian of great distinction. In the Thomist school he has been among the first and foremost for a generation. To his credit there stands a long list of learned works in philosophy and dogmatic theology. For a number of years he has also taken a very keen interest in ascetical and mysti-cal theology and here too he has written very much. Altogether he is said to have published more than two hundred articles or books. His influence, in spiritual matters and ideas is very great, and any-thing that he proposes is apt to be taken up and propagated by numerous lesser authorities. The Three Ages sums up, completes, and puts in convenient form most of the ideas which be has pre-viously taught in his other spiritual writings. Hence it is now, and very probably will remain, the definitive expression of his thought in ascetical and mystical matters. It is also an admirable presentation of the general spiritual doc-trine of a group of Dominican Fathers, and in varying degrees also of others who agree with them. In other words, it gives the teaching of a certain school of spirituality within the Church, and one, too, which in our time enjoys special favor and exerts great influence. The simplest way now to indicate the substance of their doctrine is to say that it is just that which is set forth in The Three Ages. No other work synthesizes it so well. One could also say that it is that sys-tem of spirituality which is proposed in France by La Vie Spirituelle, in Spain by La Vida Sobrenatural, and now in this country by the new Cross and Crown. Now that several of Father Garrigou- Lagrange's spiritual books have been translated into English, he is by all means the chief representative of this school in our language as well as in his own. 3OO November, 1949 AGES OF THE INTERIOR LIFE From what has been said it will surprise nobody that from n careful reading of The Three Ages one could learn much theology. The author is nothing if not a theologian; not, for instance, a psy-chologist. But one would have to remember carefully that it is the-ology of the Thomist school, not always simply Catholic theology. Throughout this work, from the first page to the last, St. Thomas is quoted over and over again; consequently one can learn much of the Saint's doctrine from it. An example of how theology enters into this second volume: the first chapter is concerned mostly with the language of spiritual writers as compared with that of the theo-logians. It is concluded that the language of the mystics, expressing infused contemplation, is the loftier of the two. Naturally those parts of theology are drawn upon most which relate to the practical living and development of the supernatural life: ~he inhabitation of the Blessed Trinity, sanctifying grace, the virtues, both moral and theological, the gifts of the Holy Spirit, the nature ot? Christian perfection, the Sacrifice of the Mass, Holy Com-munion, prayer, and contemplation. There is a chapter on the errors of the Quietists about contemplation and pure love. On this latter Father Garrigou-Lagrange wrote at great length in L'Amour de Dieu et la Croix de des.us. Of all the excellences of this work, the principal one, I should say, is its inspirational value. Eminent theologian that he is, the author keeps reminding his readers of the grand dogmas of Chris-tianity, their "infinite elevation," their implications for our affective and practical lives, and the supreme motive power that they could and should have for our wills. One who is looking for something on a favorite minor devotion will not find it in The Three Ages; but one will be treated therein to a wealth o1: dogmatic material that makes an unsurpassed background for the spiritual life and subject matter for ennobling reflection and mental prayer. From the way and manner in which Father Garrigou-Lagrange handles such important doctrines as the inhabitation of the Blessed Trinity, the worth of sanctifying grace, the superiority of the infused virtues, the humility and magnanimity of Christ, the values of faith, hope, and charity, the Sacrifice of the Mass, reception of the Holy Eucharist, the fruits of devotion to the Blessed Virgin, and so on, a reader feels his heart warmed and his enthusiasm enkindled for these great truths. III. Demerits On the debit side some deficiences are observable in The Three 301 G. AUGUSTINE ELLARD Reoieto for Religious Ages. It is all the more necessary and important to point them out-- and this is the reason for these criticisms--inasmuch as the work will most likely be read very widely and exert a very great influence. To many readers, less conversant with modern mystical controversies or less critical in accepting what a noted theologian writes, the book could easily be misleading in certain matters. The greater an author's reputation and the more excellent his work, the worse may be the consequences of its defects. The Three Ages is theoretical rather than practical; it is one-sided and narrow; an essential part of it, namely, its doctrine on the gifts of the hoIy Spirit, is uncertain; and its main thesis is not after all really so significant. 1. For a work that is directed to interior souls generally and has the professed aim of inviting them "to become more interior and to tend to union with God" (II, p. 8), The Three Ages has overmuch that is speculative and controversial. It inclines rather to stress the-ory than practice, metaphysics than psychology, contemplation than life, and the gifts of the Holy Spirit rather than the virtues. From the practical point of view, there are some surprising omissions. The particular examination of conscience seems not even to be mentioned, although surely it is one of the major techniques in modern Catholic asceticism. For the general examination no precise method is sug-gested. What is more strange, for all those who do not as yet enjoy infused contemplation--and surely, they would, be-numerous-- only 19 of the 1162 pages are given to mental prayer. Those who" struggle with the difficulties of meditation will not find much help or consolation. No definite method of: meditation or of any other form of mental prayer is offered. The well-known methods used in the Church are not even named. Of the little written on method a con-siderable part is rather in disparagement of it or against the abuses of it. A beginner might well ask what he is to do until.the time comes --and that may be in the distant future--when he is favored with mystical contemplation. In another and more general way The Three Ages does not seem to be as practical a work on spirituality as most people could rightly desire. Throughout, the emphasis is on the gifts of the Holy Spirit in contrast to the virtues. The "special inspirations" of the gifts are quite beyond our reach, except that indirectly by co-operating with previous graces we can dispose ourselves to receive .them. A practical-minded person bent on applying what he reads to his life might ask: "What can I do about the gifts that I am not doing anyway in culti- 302 November, 1949 AGES OF THE INTERIOR LIFE vating the virtues? Wait for their, inspirations? Then, when they come, how shall I recognize them?" It would appear, both on theoretical and practical grounds, much better to emphasize the vir-tues, at least the theological virtues, faith, hope, and charity. The gifts are supposed to be subordinated to these latter. In general it is true of the whole work that it does not get down, except by way of inspiration and motivation, to the everyday details of actually living the good life. 2. The Three Ages is a very splendid exposition of one concep-tion of the spiritual life, but it is only one, and not simply the Cath-olic view. Nor does it make this fact sufficiently clear in its text. Consider, for example, the division of three ways, fundamental in this work. A leading contemporary spiritual author, whose doc-trine is on the whole very much like that of Father Garrigou- Lagrange and to whom this latter seems to be much indebted, is Msgr. Saudreau, the author of The Degrees of the Spiritual Life and other books. Saudreau, who also makes much use of St. John of the Cross, assigns infused contemplation to the unitive way (see the whole second volume of The Degrees) ; Garrlgou-Lagrange assigns it to both the illuminative and unitive ways--a great difference indeed. The manual now most widely used in ascetical and mystical matters is the Sulpician Tanquerey's The Spiritual Life. He has the three ways without any necessary inclusion of infused contemplation at all; it may or may not come within the unitive way (pp. 301, 461, 606, 736). The last Carmelite to write a full systematic treatise on ascetical and mystical theology is Crisogono del Jesus Sacramentado, Compendio de Ascetica ~1 Mistica (1933). He provides for a double set of three ways: one without infused contemplation, the other with it (pp. 53, 156). So does Naval, of the Missionary Sons of the Immaculate Heart, in Tbeologiae Asceticae et M~tsticae Cursus (p. 32). On contemplation also there is a difference. Among all the schools of spirituality in the Church, the one which has, so to speak, specialized most on contemplation is that of the Carmelites, and of course they glory in presenting the teaching of St. Teresa and St. John of the Cross. Their doctrine, or at least the expression of it, is not the same as what we find in The Three Ages. The leading representative now of the Carmelites is Father Gabriel of St. Mary Magdalen, professor of spiritual theology in the International Col-lege of-St. Teresa, Rome. He has written much on acquired contem-plation. Half of his work, St. John of the Cross, recently published 303 G. AUGUSTINE ELLARD Review for Religious in English, is devoted to it. Besides, in Ecole Teresiene et Problems M~lstiques Contemporains, he writes: "By their doctrine on the con-templation that belongs to beginners, the Carmelite authors of the first generation gave the first indication of the doctrine of acquired contemplation that soon became one of the characteristics of the Carmelite School. They teach in fact the existence of a contempla-tion that follows meditation, that proceeds from it, though one may easily find in it some infusion of celestial light. Does not a con-templation which is the fruit of our activity in meditation merit the name 'acquired'? (p. 79) . It is certain . . . that this teaching on acquired contemplation is one of the characteristics of the Carmelite School" (p. 86). Very recently, at the end of a study on Thomas of Jesus and acquired contemplation, Father Gabriel writes: "Nothing that we have found contradicts, rather on the contrary everything favors, the traditional teaching of the Teresian school which sees in the doctrine of St. John of the Cross on the transition from meditation to contemplation the origin of the doctrine of acquired contempla-tion, and we need not fear to give to him whom that school names its Mystical Doctor the title also, more humble indeed but still impor-tant, of 'the Master of active contemplation' " (Revue d'Ascetique et Mystique, 1949, 17). In Father Garrigou-Lagrange's view of how mental prayer develops there is hardly any place for acquired contemplation. Con-templation, as "the great spiritual writers, especially St. John of the Cross and St. Teresa" understood it, is infused, and "ordinarily" (II, p. 337) it follows meditation. Quite fundamental to The Three Ages is the general interpreta-tion which it takes of the whole system of St. John of the Cross. According to one of the foremost contemporary Benedictine authori-ties on mysticism, it is not at all the right one. In commenting upon Garrigou-Lagrange's previous book, Christian Perfection and Con-templation, identical in this matter with the present work, and after saying that he presents in an incomparable way the doctrine of St. Thomas on Christian perfection, he adds: "but the conception that St. John of the Cross had of mysticism and contemplation entirely escaped him" (Mayer, M~stik als Lehre und Leben, p. 225). Other scholars also who have specialized in mystical studies take a very different view of St. John; for example, Marechal (Etudes sur la Ps~lcbologie des Mttstiques, v. II, especially pp. 321-359), and 304 November, 1949 AGES OF THE INTERIOR LIFE Crisogono del ,)esus Sacramentado, San Juan de Ia Cruz, su Obra Cientitica g Literaria. 3. Next we come to the gravest defect that I find in The Three Ages, namely the uncertaintg of much of it, and the fact that this uncertainty is not sufficiently acknowledged by the author. Making a clear-cut distinction between recognized Catholic dogma or doc-trine and the conclusions or theological speculations that he shares is surely not one of Father Garrigou-Lagrange's excellences. This has been true of his writings in general. The whole vast construction presented in these two large volumes stands or falls with the special doctrine on the gifts of the Holy Spirit which forms as it were the supporting framework of it. How fully it enters into the whol~ system can be seen at a glance by consulting the diagrammatic outline on page 245 of volume I. And still this particular theory is proposed without any adequate indidation of its speculative and uncertain character. As a matter of fact there is very little in the theology of the gifts that is certain and commonly acknowledged as such. After quoting Leo XIII, Father Garrigou-Lagrange himself thus summarizes the papal teaching: "Encyclical Divinum illud munus (May 9, 1897), circa iinem. This text shows: (1) the necessity of the gifts ('has need of') ; (2) their nature: they make us docile to the Holy Ghost; (3) their effects: they can lead us to the summit of sanctity." (Vol. I, p. 70.) There is a great difference between these three simple points and the whole theory that forms the skeleton, so to speak, of The Three Ages. There never has been and is not now any consensus among theo-logians as to how the gifts of the Holy Spirit are to be conceived." Scotus denied the very existence of the gifts as distinct entities. Apparently his whole school, especially the Franciscan theologians, still does. From a recent Franciscan publication: "The doctrine of the Franciscan school and especially that of Scotus, tends to a simpli-fication of the spiritual life. The supereminence of charity and its effectiveness in the Christian life as stressed by our school show the unity of that life very clearly. This same trait in the teaching of Scotus is seen in his doctrine on the nature of the gifts of the Holy Spirit . Here again Scotus insist~ that entities must not be multi-plied without necessity. And once more we are impressed with the marvelous synthesis and unity in these various phases of the spiritual life as explained by the Subtle Doctor .Scotus maintains that the 305 G. AUGUSTINE ELLARD Reoieto for Religious gifts are not distinct from the virtues. He points out that there is no necessity for distinct habits, since the three theological virtues and the four cardinal virtues perfect man sufficiently for even the most heroic and very highest action." (The Virtues according to Franciscan School, Franciscan Clerics, Old Mission Santa Barbara, 1946.) In this denial Scotus was followed by the great doctor of the Church and master in spirituality, St.' Francis de Sales, who also is one of Father Garrigou-Lagrange!s preferred authorities. On the gifts St. Francis says: "Now they are not only inseparable from charity, but, all things well considered, and speaking precisely, they are the principal virtues, properties and qualities of charity. For (1) Wisdom is in fact no other thing than the love which relishes, tastes and experiences, how sweet and delicious God is; (2) Under-standing is nothing else than love attentive to consider and penetrate the beauty of the truths of faith, to know thereby.God in Himself, and then descending from this to consider Him in creatures; (3) Science, on the other hand, is but the same love, keeping us attentive to the knowledge of ourselves and creatures, to make us reascend to a more perfect knowledge of the service which we owe to God"; and so on, through the other four gifts. (The Lot~e ot: God, XI, 15.) Again, in a later chapter: "So that, Theotimus, most holy charity is a virtue, a gift [in the context clearly a gift of the Holy Spirit], a fruit and a beatitude . As being a gift, charity makes us docile and tractable to interior inspirations, which are, as it were, God's secret commandments and counsels, in the execution of which the.seven gifts of the Holy Ghost are employed, so that charity is the gift of gifts." (XI, 19.) One of the few works in English on dogmatic theology has the following to say on the gifts: "Thesis III: The seven gifts of the Holy Ghost are also infused with sanctifying grace. This proposi-tion may be qualified as "probabilis' . . . . Are these seven gifts (or some of them) really distinct from the infused moral virtues? Are they habits or habitual dispositions, or merely transient~ impulses or inspirations? What are their mutual relations and how can they be divided off from one another? These and similar questions are in dispute among theologians." (Pohle-Preuss, Grace, Actual and Habitual, p. 369.) In the Catholic Encyclopedia, over the signature of Forget, pro-fessor of dogmatic theolqgy in the University of Louvain, we find: 306 November, 1949 AGES OF THE INTERIOR LIFE "As to the inner nature of these gifts of the Holy Ghost, theologians consider them to be supernatural and .perinanent qualities, which make us attenti,~e to the voice of God, which render us susceptible to the workings of actual grace, which make us love the things of God, and, consequently, render us more obedient and docile to the inspira-tions of the Holy Ghost. But holy do they differ from the virtues? Some writers think they are not really distinct from them, that they are the virtues inasmuch as the latter are free gifts of God, and that they are identified essentially with grace, charity, and the virtues. That opinion has the particular merit of avoiding a multiplication of the entities infused into the soul. Other writers look upon the gifts as perfections of a higher order than the virtues; the latter, the.y say, dispose us to follow the impulse and guidance of rehson; the former are functionally intended to render the will obedient and docile to the inspirations of the Holy Ghost." (Vol. vii, p. 413.) Among contemporary dogmatic theologians who propose the basic doctrine on the gifts as only probable or more probable one could cite the following: Van der Meersch, De Gratia, p. 215; Parente, De Gratia, pp. 26.7, 283: Diekamp-Hoffmann, O.P., Tbeologiae Dogmaticae Manuate III, 19, 155; Van Noort, De Gratia, (brd ed.), p. 155. Father De Guibert gave much attention to a stu~iy.of the gifts, and in particular he made a special effort to determine what is certain and what probable concerning them. His conclusion was that we could hold with certainty, or at least very great probability, that there exist in the souls of the just habitual infused dispositions of docility toward the inspirations of the Holy Spirit. This appears to him to be the basis upon which rest the speculative conclusions of theologians about the gifts (Revue d'Ascetique et Mgstique, 1933, 1-26). Father De Guibert's finding is indeed a long.~ay from Father Garrigou-Lagrange's coflception of the gifts. Among the best and most important studies on the gifts pub-lished in recent years seems to be a long article by Father De Blic, Pour l'Historie de la Tbeotogie des Dons. He judges that Father De Guibert went too far and that still less even can be said in favor of the prevailing theory of the gifts (Revue d'Ascetique et Mystique, 1946, 117-179). Of the theologians of this century who are special authorities on the gifts the outstanding one by far is the Dominican Father A. Gardeil. In the Dictionnaire de Theologie Catbolique he writes: 307 G. AUGUSTINE ELLARD Reoieto for Religious "In our days the debate still goes on among theologians over the dis-tinction between the infused virtues and the g!fts. If the distinction is debated, much more are other and" lesser points in the doctrines" (IV-2, 1778.) The Dominican Joret, in a good-sized work on the mystical theology of St. Thomas, points .out that it was .not until the thir-teenth century that the distinction between the gifts and the infused virtues was well worked out. "St, Thomas seems to have made .pre-cise and definitive the theory of the gifts of the Holy Spirit." Then, after a brief passage in which he gives St: Thomas's general idea of the gifts (divine inspirations as opposed to human, reflections), he writes: "In speaking thus we leave altogether the domain of faith to enter theological speculation. And we are going to remain there in the course of the following'paragraphs which will only set forth the teaching of St. Thomas." (La Contemplation M~tstique d'a~r~s Saint Thomas d'Aquin, 1927, p. 39,) ~ Among the most eminent Dominican theologians of the twen= tieth century is Hugon. On the gifts he writes: "There is a dispute as to whether the gifts differ from the infused virtues objectively and essentially or only after a fashion (secundum quid). This last is defended by a number of theologians, following the leadership of Scotus; but the Angelic ,Doctor and the Thomists teach that the gifts are specifically distinguished from the virtues as perfections of a superi-or and higher order by which a man is easily moved by, the Holy Spir-it." (Italics in the original: Tractatus Dogmatici, Ed. 10, II, 4~8.) Father Garrigou~Lagrange himself, in the, epil~gue to his French work,2 Perfection Cbretienne et Contemplgtion (Vol.II, [89]), after discussing "the minimizing conceptions of the gifts of the Holy, Spirit and the oscillations of theological eclecticism" and then "the superiority of the doctrine of St. Thomas o'n the gifts," concludes: "Thus there are four notably different theories of the gifts. Two are manifestly minimizing, but opposed to each other; one is eclectic and tends to rise higher; and finally the one which seems to us to be at the culminating point of truth. These four theories can be summed up as follows [italics as in the original French] : "The gifts, distinct from the virtues, are something normal and eminent and grow With charity. 2This epilogue does not appear in the English Christian Perfection and Contemplation. 308 Not~ember, 1949 AGES OF: THE INTERIOR LIFE "The acts of the gifts take place sometimes according to an ordinary human mbde; sometimes they are extraordinary. "'The gifts are distinct from the virtues and are principles of extraQrdinary acts. "'The gifts are not distinct from the oirtues.'" In The Three Ages there is little indication of any,other "the-ory" of the gifts than the one which the author himself adopts. So much for the existence and distinction of the gifts. . If now one should inquire into the number of them. there is much .less cer-tainty. To quote the Dominican Joret again: "The Septuagint version followed by the Vulgate gave seven characteristics to the Spirit of God resting upon the Messias: the spirit of wisdom . Thus one obtained seven gifts of the Holy Spirit, just as there are seven virtues, theological and moral¯ But neither in the one case nor the'other should we regard this number as limitative. For the sacred writers, as we know,.it rather designates the pleriitude of the divine operations. The single light of the sun divides into seven principal colors which can then have an infinite variety of shades. So it is with the Holy Spirit and His gifts." (Op. cir., p. 36.) Less certain than the number is the general function of the gifts, that is, the kind of work that they perform in the process of sancti-fying a person. A glance at the relevant places in different theo- .logians would readily convince one of this fact¯ Much less certain still are the functions of~, the particular gifts. Consider for a moment the case of St. Thomas. In a recent scholarly work devoted entirely to his mystical theology and wholebeartedly in sympathy with it, the author points out four ways in which at successive times St. Thomas endeavored to classify the workings of the different gifts, and then he conclude~: "The question, taken up four times, has resulted in four different constructions; once even with an explicit disavowal of what St. Thomas bad previously estab-lished. Who will assure us that the last is perfect?" (L. Roy, Lumiere et Sagesse. La Gra~e Mystique dans la Theologie de Saint Tho'mas d'Aquin, p. 185.) Father Garrigou-Lagrange's.conception of the various function~ of the gifts seems to have been developed from a combination of elements in three of St. Thomas's ways (The Three ~Ages, I, 76; III, 68, 4 and II II, 8, 4; 3 D. 34 q. 1 a. 2) His correlation of the virtues and gifts (I, pp. 51, 76) is ¯ 309 G. AUGUSTINE ELLARD Retffew for Religious criticized by De Guibert as not being quite in accord with St. Thom- ¯ as's (Theologia Spiritualis, 1937, p. 135). Of all these ways, and others too which could be cited, of assigning specific functions to each of the gifts, not one seems to agree :with the exegetes when they comment on and explain the original Scripture text (Isaias 11:2-3) that is the first foundation for all the doctrine on the gifts. Moreover there are two different forms of the modern Thomistic theory of the gifts. Besides the one which Father Garrigou- Lagrange espouses (that with the virtues one acts in a human way and with the gifts in a superhuman way), there is another one, defended in our time especially by Cardinal Billot. "The gifts have two modes, that is, an ordinary and an extraordinary one according to the differences in the many operations of the Holy Spirit, who freely breathes where He wills and apportions to all as He wishes . There is another way and one that is quite extraordinary; although it is not td be said to be at all necessary, even for high sanctity, it is'nevertheless as a rule found in those whom the grace of God calls to the supreme heights of perfection. Moreover this mode i~ concerned mostly with extraordinary contemplation, that is, with the prayer of quietude, simple union, ecstatic union, and consummate union." (De Virtutibus Infusis, Ed. 4, pp. 169, 173.) A contemporary mystical theologian in whose system this idea of two modes, ordinary and extraordinary, is most important is the Carmelite Father Crisogono. de Jesus Sacramentado. For him this is the true thought of St. Thomas himself, and also of some at least of his best commentators (La Perfection et La Mystique selon Led Prin-cipes de Saint Thomas, p. 44). Another point about the present-day Thomistic hypothesis of the gifts that will make many people pause is this: it appears to be indissolubly bound up with the contention that grace is intrinsi-cally efficacious. "We do not find anything in his system [Suarez's] corresponding to the idea, dear to St. Thomas, of actual operating grace, understood in the sense of instrumental prevenient and pre-determining motion, by which the Angelic .Doctor characterized the special nature of the gifts of the Holy Spirit" (Dictionnaire de The-ologie Catholique, in thd article Dons du Saint Esprit, A. Gardeil, 1778). "This interpretation [the doctrine of St. Thomas on grace and the gifts as understood by the great interpreters Cajetan, Bannez, John ~f St. Thomas, and the Carmelites of Salamanca] is for us the 310 November, 1949 AGES OF THE INTERIOR LIFE only true one, the only one which safeguards the two great, prin-ciples of the intrinsic efficacy of grace and the specification of habitus by their formal object" (Garrigou-Lagrange, Perfection Chretienne etContemplation, II, [99]; see also [54], [59-62], [95]). From ail that has been said, especially in the form of quotations from leading Thomist theologians, on the uncertainties attaching to our knowledge of the gifts ot: the Holy Spirit, it would seem abun-dantly clear that no elaborate, doctrine about them should be pro-. posed as more than a theory or hypothesis. Nor should any major practical norm based on such a doctrine be set up as more than prob-able. I have made a special effort to find indications of these uncer-tainties in The Three Ages, I found very little indeed. The princi-pal' one seems to be implicit in this sentence: "The great majority of theologians hold with St. Thomas that the gifts are really and spe-cifically distinct from the infused virtues" (I, p. 73). Therefore it ¯ .is admitted that not all theologians agree on this particular funda-mental point. On the other hand a reader might expect that he is being treated to something that is especially reliable. Under the heading, "The Aim of This Work," the author announces that he will try to avoid the danger of "many pious books that lack a solid doctrinal foun-dation" (I, p. 9). In the Preface he writes: "We insist far more on the principles ge.nerall~ accepted in. theology!, by showing their value and their radiation, than on the variety of opinions on one particular point or another proposed by often quite secondary authors . The complexity of certain questions ought not to make us lose sight of tb~ certitude of the great directive principles that illuminate all spirituality" (I, p. xi; italics inserted). "For a clear understanding of the nature of the mystical union, we must treat of the influence of the Holy Ghost in the perfect, soul by recalling the most indisputable and lofty principles commonly taught on this subject" (II, p. 511) ,, The fact remai.ns, unfortunately, that much of The Three Ages is uncertain and questioned by perfectly orthodox Catholic authori- .ties. 4. To come now to the great central thesis of The Three Ages, namely, that infused contemplation comes within the normal devel-opment of the supernatural life. It is after all much less significant than one might at first think. (1) It embodies no great new dis-covery nor corrects any old error; (2) the attenuated-infused con- 311 G. AUGUSTINE ELLARD Review for Religious templa.tlon which it holds out in prospect for all whose supernatural life evolves normally is not, considered as a form of human action or experience, very different from mental prayer that is acquirable; (3) the thesis suffers from being so closely associated with a ques-tionable theory of the gifts; and lastly, (4) various e~ceptions to it are admitted. (1) Father Garrigou-Lagrange writes: "In contradistinction to acquired prayer, infused contemplation is generally defined as a simple and loving knowledge of God and His works, whicFi is the fruit, not of human activity aided by grace, but of a special inspiration of the Holy Ghost" (p. 310). Contemplation "proceeds . . . from living faith enlightened by the gifts of the Holy Ghost, especially by those of understanding and wisdom, which render faith penetrating and sweet. "Supernatural contemplation thus conceived, supposes the special inspiration of the Holy Ghost, which His gifts dispose us to receive with promptness and docility, as the widespread sails on a boat receive the impulsion of a favorable wind; then the boat advances more easily than by the labor of the rowers, a symbol of discursive meditation united to the practice of the virtues. From this point of view, contemplation, because of the special inspiration which it supposes, deserves to be called, not acquired but infused, although at the beginning it may quite frequently be prepared for. by reading, affective meditation, and the" prayer of petition. The soul thus actively prepares itself to receive the special inspiration of the Holy Spirit, which will at times be strong enough so that discursive medi-tation will no longer be necessary . These acts of love and 6f penetrating .and sweet faith are said to be infused not only because they proceed from infused virtues, in this case from the theological virtues, but because they suppose a special inspiration of the Holy Ghost, and because we cannot move ourselves to them with the help of common actual grace. In this case God mov.es us, not by inclining us to deliberate, but to acts above all discursive deliberation." (II, 281--2.) If this is all that is meant by infused contemplation, wh~ would deny the thesis, and what has all the argument been about?. Some. would quegtion what is said about the gifts, but hardly anybody would directly and categorically contradict the thesis itself. Since all acknowledge some sort of doctrine, at least as probable, about the gifts, who would not admit that in accordance with the providence and designs of God the mental prayer of all should be enlightened 312 No~emb~r, 1949 AGES OF THE INTERIOR LIFE and enhanced as much as possible by special inspirations coming from the Holy Spirit through the gifts? Certainly this is not the essential analysis which certain theo-logians have had in mind in denying that infused contemplation comes within the regular development of the interior life. For Father Poulain mystical contemplation consists essentially in an experimental perception of God's presence (The Graces of Interior Pra~ter, chapters V and VI) ;and for Farges, in "an experimental sen-sation of the divine, that is, in an immediate intuition by the con-sciousness, more or less clear o~ obscure, of the presence in our souls of' God or a supernaturai object, the essence whereof remains unknown, which produces a sentiment of admiration and love, suspending more or less the powers of the soul" (Mgstical Pheno-mena, p. 57). According to Father Crisogono del Jesus Sacramen-tado, "infused contemplation is an affective intuition of divine things, resulting from a special influence of God in the soul . This actual grace is received in the habits of the gifts of understanding, knowledge and wisddm, which, at receiving it, are actuated according to their extraordinary operation . This operation of the gifts, which takes place in a superhuman way, is the act itself of infused ¯ contemplation." (Compendio de Ascetica g Mistica, pp. 164-5.) Father Crisogono holds that all are called to the perfection of the gifts working in their ordinary, but not in their extraordinary, mode. The two great doctors of the Church, St. Francis de Sales and St. Alphonsus de' Liguori, specialists also in spirituality, and, one would presume, cognizant of tradition, surely would have advocated for all a form of mental prayer that is full of inspirations from the Holy Spirit. If highly developed gifts and the resulting graces had been sufficient in their opinion to entail infused contemplation, they could hardly have written as they did. Thus St. Francis wrote: "Blessed are they who live a superhuman and ecstatic life, raised above themselves, though they may not be ravished above themselves in prayer. There are many saints in heaven who were never in ecstasy or rapture of contemplation. For how many martyrs and great saints do we see in history never to have had any other privi-lege in prayer than that of devotion and fervor." (The Love of God, VII, 7.) And St. Alphonsus: "The aim of the soul here ought to be single, namely, union with God; but that the soul should attain to perfection, there is no necessity of passive union. It is sufficient for 313 G. AUGUSTINE ELLARD Reuiew for Religious it to arrive at active union . Active union is perfect conformity with the divine will, and in this certainly the whole perfection of divine love consists. 'Perfection,' St. Teresa says, 'does not consist in ecstasy; on the contrary, true union of soul with God is union of will with the divine will.' This union is necessary, but not the pas-sive; and those souls that have only the active, the same saint says, 'can have far greater merit; because they suffer greater toil, and the Lord directs them like strong men, and the consolations which they do not have in this life are reserved for them by God and will be given by Him in the next life.' Cardinal Petrucci says that without infused contemplation the soul can indeed well arrive, with the benefit ¯ of ordinary grace, at a~nnihilation of its own will and at transforming it into God's, willing nothing else than the will of God . Whence he adds that since in this is the whole of sanctity, nobody ought to desire and seek from God anything else than to be directed by Him and with His help to accomplish His will."(Praxis Confessarii, Num. 136 ; italics as in the original.) , .Similarly, Pope Benedict XIV in writing his famous standard work De Servorum Dei Beati~icatione attributes infused contempla-tion to "a special favor of God" (XXVI, 7). Moreover he observes that a number of perfect persons have been canonized although in their processes nothing was said about infused contemplation (Op. cir., XXVI, 8). From the foregoing we may safely conclude that besides infused contemplation understood as prayer characterized by the gifts of the Holy Spirit there has also evidently been another concept of it in quite orthodox Catholic authorities. If in interpreting the thesis it be added also that prayer consti-tuted by the influence of the gifts (II, 313) is essentially just what the mystics and in particular what Saints Teresa and John describe, a critical reader might interpose: "Do you propose this analysis of fact and this theory of the gifts as certain or as probable? If prob-able, .very well; no objection. But if certain, on what grounds? What is the evidence?" (2) The infused contemplation proposed as coming within the normal development of the spiritual life is not, in terms of what is humanly noticeable, very different from the highest form of acquired prayer. Neither at its inception nor in the course of its progress nor at its culmination does it appear to be a strikingly different phenome-non in consciousness. Whatever is to be said metaphysically about 314 November, 1949 AGES OF THE INTERIOR LIFE the nature, formal objects, and so forth of the virtues, the gifts, the various kinds of mental prayer, and so on, psychologically and morally and practically there may be no observable difference oetween this infused contemplation and the prayer which just pre-cedes it. Into the two forms both the virtues and the gifts enter. If it be (according to the theory) the influence of the gifts which "constitutes" (II, 313) infused contemplation, the change need not be great enough to be discernible in consciousness. The author fully admits "that the transition from the last acquired prayer to initial infused prayer is not so clearly distinguished" (II, 328-330). Repeatedly he suggests that it may take "an experienced director" to notice that the one has succeeded the other. "A simple and loving.attention to God . . . cannot, in fact, be prolonged without a rather manifest intervention of the gifts" (Christian Perfection and Contemplation, 329). In this case it would seem that nothing but the prolongation calls for infusion. This quotation is taken from a context in which "the nature of the mystical state" is being explained. Moreover even in the course of the acquired prayer of recollec-tion the~e will be isolated acts of infused contemplation (I, 245). So much for the beginning of infused contemplation considered as a conscious experience. If now in the ulterior stages of it, espe-cially as they are described by St. Teresa, one separate the accidentals from the essential, surprisingly little will be left. "The degrees of contemplative prayer are chiefly those of the growing intensity of living faith, of charity, and of the gifts of the Holy Ghost which correspond to them" (II, 299). It seems that nothing is essential~ beyond "only an infused light: the special illumination of the gifts of understanding and wisdom" (II, 317). It even appears that ecstasy is not essential t(~ the stage called "ecstatic union" (II, 344). By what criterion the distinction between essence and accidents is made does not stand out very clearly. Not even the supreme and rare state of the mystical marriage is very marvelous as an experience. "According to St. John of the Cross, the essential basis of this wholly eminent state is in no way miraculous; it is, says the Saint, 'the perfect state of the spiritual life,' being here on earth the culminating point of the development of the life of grace and of the love of God . In the transforming union the higher faculties are drawn to the innermost center of the soul where the Blessed Trinity dwells." (II, 529.) The gift of 315 AGES OF THE INTERIOR LIFE Review for Religious wisdom, which exists also in the most stupid soul possessing grace, is, when fully developed, sufficient to account for it. One might well wonder whether the great mystics who vehe-mently lamented their utter inability to describe (heir absolutely ineffable experiences would recognize them in the results of Father Garrigou-Lagrange's analysis. (3) Nor are the force and significance of the central thesis 'increased by having it lean so heavily for support upon the author's uncertain theory of the gifts of the Holy Spirit. In itself the thesis is quite independent of that particular doctrine and need not stand or fall with it. But as a matter of fact it is proposed as in part a consequence of the theory and from this point of view it cannot lay claim to greater probability than the theory upon which it is based. (4) Lastly, the doctrine that infused contemplation comes within the normal development of the spiritual life is rendered still less significant by a rather liberal admission of exceptions: "Infused contemplation is,. in principle or in theory, in the normal way of sanctity, although there are exceptions arising from the individual temperament or from absorbing occupations or from less favorable surroundings, and so on" (I, x). If, therefore, to return again to the general import of the central thesis of The Three Ages, it be taken to mean merely that contempla-tion marked or constituted by the "special inspirations" of the gifts comes within the evolution of the supernatural life, hardly anybody will simply deny it, but some careful thinkers will have doubts about the theory of the gifts, and some may ask: "But what does it mean in terms of human experience or action? What noteworthy difference does it make in one's substantive kn6wledge and love of God?" If the thesis be interpreted also to signify that these effects of the gifts and what is essential in the experiences, say, of St. Teresa and St. John of the Cross are one and the same reality, then there is the problem of determining what in empirical terms that essential is (the conclusions of others differ very widely from Father Garrigou- Lagrange's), of adequately accounting for it with the uncertain theory of the gifts, and thirdly of showing that it is in store for everyone whose spiritual life evolves as it should. The thesis is not that St. Weresa's or St. John's experiences in their integrity are part of the regular spiritual growth. Whether the principal contention of the work be true or not, 316 November, 1949 "WE ARE HIS MEMBERS !" it will, I think, because of the way in which it is presented, be mis-understood by many devout people and lead to much disillusionment and discouragement. Thus it seems, to conclude very briefly, that The Three Ages of the Interior Life is a great work, great in its faults as well as in its excellences. "We His Members!" M. Raymond, O.C.S.O. When men shall say to you: "'Lo, Christ is bete! Lo, Christ is there!'" Belieue them! And know that thou art seer When all thy crging clear Is but: "'Lo, here! Lo, tberet. Ah, me. Lo, everywheret."" --- ~RANCIS THOMPSON. IWANT every priest of God and every religious vowed to Him to be unalterably happy.I i know that they can be so if they will become rightly self-conscious and consequently acutely Christ-conscious. There is the ~vord that spells beatitude here as well as hereafter; for there is the ~vord that means sanctity. It was the great St. Francis de Sales, I believe, who said that one motto lived is enough to make a saint.IrvMay I suggest as a life-line and as a saint-making motto the thrilling truth that "We are His members!" To see any baptized person sad has always given me pain, but when that person wears the livery of Jesus Christ that pain becomes acutely agonizing; for it is so simple a matter to develop a Christ-consciousness that will preclude forever all possibility of real sadness entering the center of our souls! Now do understand me. I am not saying that there is a short cut to sanctity. There isn't. The road winds up hill all the way. But there are means of simplifying life, of unifying our efforts, of integrating our personalities ,~0 that the uphill climb is less difficult, our complex existences become intelligible wholes, and our every act or omission conspires to our grand objective. One such means is that 3!7 M. RAYMOND Review [or Religious offered in our day by Divine Providence--the doctrine of the Mysti-cal Body; or, as I put it above: living conscious of the fact that "We are His members." What happiness does not this consciousness bring to self! It tells you your dignity as an individual in a d;iy when individual dig-nity in every sphere of life from the economic and political to the military and social is utterly denied. It tells you, you are a member of Him who is Might and Majesty, Meekness and Marvel,' true God and true man. It tells you that you have been lifted from the insig-nificant to a position wherein you mean much to the all-independent Divinity. It tells you that you have a work to do for the Almighty, which, if not done by you, will remain undone forever. In letters that shine like gold against black velvet Plus XII made this truth real in his Mgstici Corport's when he wrote: "The Head needs His members." How can you be unhappy when you realize you mean so much to God and have so important a work to do for Him? The Cur~ of Ars once said: "Even if there were no hereafter, ' it is Heaven enough to work for God on earth." No religious, conscious of his calling, will question the Cur~'s statement. But that does not mean that you will not know difficulty. That does not mean that humiliations will not come your way; that you will not fail in many an enterprise; know shame, ignominy, defeat. That does not mean that you will not suffer both physically and mentally. It does mean that you will know what to do with all these things when they do come your way. It means that you will be happy not only in the midst of sufferings but precisely because you are suffering. For you will ever live conscious of the fact that you are to "fill up what is wanting to His Passion," as St. Paul so joyously states it; conscious of the fact that you can now "rejoice that you, in some slight degree, resemble your Lord and Master," as St. Ignatius so pointedly puts it; conscious of the fact that it ill becomes you to be a "weak member under a Thorn-crowned Head," as St. Bernard so boldly and beautifully expressed it. Let the "slings and arrows of outrageous fortune" batter and pierce you through and through, you can't be unhappy so long as you are con-scious of the fact that you are His member. And oh! how your attitudes toward all others change once you have this truth in your blood and being. How you love every human being just because he or she is an actual or a potential member of 318 Nooember, 1949 "WE ARE HIS MEMBERS !" your Christ; has a part to play in the Great Drama of the Redeem-ing; can complete the Passion of your Savior; has a work to do that no one but be or she can do; is dear to your Father, God; beloved of your.Mother, Mary; is, further, part of the same Body as you! How can jealousy, envy, bitterness, enmit3~, antipathy enter your soul? "The eye cannot say to the hand: I need not thy help; nor again the head to the feet'" (I Cot. 12:21). Your hand does not envy your eye because it caffnot see. Your. ear is not jealous of your tongue because it cannot taste. Then why should you be jealous or envious of some other member of Christ because he or she can do things you cannot do? You won't be. You can't be. Rather you will rejoice if this one has ten talents and you only one. You will exult over such a one's ability to do so much more for your Head than you are capable of doing. Yes, all smallness leaves your life as soon as you live the truth that "We are His members." And how kind you become! The great Flemish mystic, Ruysbroeck, once said: "Be kind. Be kind. Be kind. And you'll be a saint." Here's a motto that makes kindness not only easy but an urge. In times past, some of us have been unhappy because of the work assigned us. Had we been living the doctrine of the Mystical Body we should never have known anything but blessed content-ment, even exul~ant joy; for we would have realized that our every act done "through Him, and with Him, and in Him" was powerful beyond all expression! "Actions," philosophers tell us, "belong to the person," not to the members. We pay the typist, not the typist's fingers. We honor the hero, not his eyes, hands, or feet. For we know actions belong to the person, not to his members. Think, then, of your every act when you act as a member of Christ's Mysti-cal Body. Think of your tiniest deed: sweeping a floor, making a bed, washing a dish, dusting a chair--they are acts of.the Mystical Christ! Can any assignment, then, be a cause of unhappiness? Do you see how this doctrine covers everything: Yourself, others, your works, your sufferings, your triumphs and defeats. Will you allow me one short example of how it works? Last 2anuary I was out of my monastery for the first time in thirteen years. 2ust what such a strange experience would mean to others, I do not know, but I do know that for me it was something in the nature of a "vision." I saw Christ. For over a month I saw Him suffer, agonize, and die in a hospital called St. Joseph's Infirmary. 319 M. RAYMOND "Review t:or Religious I saw Christ in old Brother Hugh whose sight was dim, hearing gone, and power of speech paralyzed. In him I saw Christ agonize as cancer gnawed his vitals away. I saw Jesus even more clearly in an infant of two months whose rapidly growing brain tumor would soon bow that head in death, and Innocence would once again have "given up the ghost" because of sin. I saw our suffering, sacrificing Savior in two nurses, one just about to graduate, the other a gradu-ate of two years, who, standing star-eyed and eager, ready for life, learned that they had better make ready for death, since creeping paralysis had made its first appearance in one and cancer of the lymph had doomed the other. From dawn to dusk and from dusk to dawn that hospital breathed for me, and it was the breath of Jesus Christ. For over a month I was witness to the Great Drama of the Redeeming as I saw Christ paying for sin in bodies that were His by right of baptism. I saw Salvation being won for the world; for that hospital appeared to me as a chalice and every pang of pain as so much blood being poured into it. How could I view it otherwise when I know that we are the "pIeroma of Christ" who are to fill up what is wanting to His Passion? (Cf. Col. ~:24.) . How could I or anyone else fail to see the crucifixion when I stood staring at bap-tized human beings on the cross? Yes, I saw Christ; for "we are His members'!" Do you see how easy it is? Do you see what a different outlook it gives, on life and all things in lif~, The late Archbishop Goodier, S.J., gave a formula for happiness in his brochure A More Excellent Wa~1. It is to "crawl in through the wound on Christ's side, go down deep into His Heart, then look out on the world and all things in the world with His eyes." Had we not the doctrine of the Mystical Body that formula might se~m impossible of fulfill-ment. How does Jesus look upon human beings? Does He not see them as either actual or potential members of His Body? Can't we see them in the same light? How does Christ see the "feeble" and "less honorable members"? St. Paul tells us. "Those that seem to be the more feeble members of the body, are more necessary" (I Cor. 12:22). Don't you see the utter impossibility of ever looking dgwn on anyone? of ever despising a single human being? of ever having a low or mean opinion of anyone who breathes? So long as I am Christ-conscious, I love; so long as I love, I am like God. The Archbishop's formula is possible of fulfillment, else God the 320 November, 1949 "WE ARE Ills MEMBERS !" Holy Ghost would never have commanded us through St. Paul: "Put ye on the Lord, Jesus Christ" (Rom. 13:14). Nor would He have told us to "Let this mind be in you which was also in Christ Jesus" (Phil. 2:5). Hilaire Belloc has rightly said, "A man is his mind." If we would be what God made us to be and our deepest instinct craves to be, we will acquire the mind of Jesus; for Dietrich yon Hildebrand stated truth truthfully when he said, "The essence of sanctity is transformation into Christ." Sanctity is made relatively easy, then, by the development of Christ-consciousness: for nothing is better calculated to work this transfo.rmation than the constant appreciation of the fact that "We are His members." There is not a true religious who does not long to "radiate Christ" pedectt~l. But that longing will be like the barren fig tree--a thing Of beautiful foliage but bare of fruit--until the Light of the World glows in the very core of our beings, until the last feature of.the Face iaf Christ is sealed into our souls, until every beat of our hearts synchronizes with the pulse of His great Heart. Baptism sufficed for incorporation in Christ, but it does not suffice for transformation into Him. No. For that we need to be im-mersed, absorbed, lost in Christ Jesus. All of which is possible by living the truth of the Mystical Body. But by living I mean living. Look!. There is not one of us who does not know that the life of Christ pulsates in the person of every-one who is in the state of grace; that down in the depths of those souls the Holy Trinity dwells; that thelight in their eyes tells the same tremendous truth as does the flickering flame of the Sanctuary Lamp: God is here. Yes, we all know that. .But how many of us live conscious of those facts? Which of us does not know that the Holy Ghost is the soul of the Mystical Body? that, being the soul, He is present "'totus in toto, et totus in qualibet parte'" ("entire in the whole, and entire in every part of the whole")? Who does not know that the soul elevates, unifies, identifies, and vivifies? But bow many of us make the appli-cations and draw the consequences? My fellow priest, my brother or sister in religion has been elevated to a dignity that astounds. He or she can not only be defined as a "creature composed of body and soul," but also may be described as "body, soul, and Holy Ghost!" He or she is more than human; has been made so by God the Holy Ghost. What respect, reverence, awe, and admiration I should have 321 M. RAYMOND ~evieu~ [or Religious for my fellow! But besides elevating, the soul identifies and unifies. The Holy Ghost unites all the cells of the Mystical Body to the Person whose Body it is. How close my fellow is to God! How close he or she is to me!. We know these mind-staggering truths. We even teach these marvels and mysteries to others. But how often do we live conscious of these facts? The rod of Aaron is in our hands. It is in beautiful flower. But we . May I suggest a plan whereby you can become wide awake to these joy-filled and joy-producing realities? Why not integrate your life by-means of this marvelous doctrine? Let your meditations for an entire year be on nothing but this wondrous truth. You know, M. Anger has proved in a masterly thesis that this doctrine is the white heart of the Kohinoor which is Dogmatic Theology. He shows that every light that leaps from those mahy facets has its origin in Christ who is the Light of the World. Our meditations should be on nothing that is not ioundly dogmatic. - But to make these meditations fruitful we needs must read. Thanks be to God, whole shelves can now be devoted to literature on the Mystical Body. After Anger-Burke one could read Emile Mersch, S.2., then John Gruden, and Edward Leen, C.S.Sp. Fol-low'these with Fulton Sheen, Raoul Plus, S.J., Daniel Lord, S.d., Carl Adam, and William McGarry, S.d.,--to name but a few. There is more than a year's reading matter for any religious, and reading that will make meditations throb. To integrate our lives we must add examen to our readings and meditations. Couldn't we spend a year--or even two--with this doctrine as our particular examen? The development of this Christ-consciousness would be a main objective. We could practice it in so many different ways: conscious of my own membership; of my neighbors; of all men; conscious of the soul of the Mystical Body throbbing in me--in others; conscious of the dignity and worth of my actions when done "through, with, and in Hfm." Variety would not be wanting and unity would be assured. If reading, meditation, and examen go together for a year promise a consciousness that will have you "looking out on the world and all things in the world with the eyes of Christ." I promise you an integration that will effect a transformation. I promise a happiness the world canfiot give"or take away. I am sure that most of you will see how this simplifies the spit- 322 Noaernber, 1949 QUESTIONS AND ANSWERS itual life since it is a system that includes all other systems. In it abandonment, trust, detachment, purity of intention, presence of God, union with the Divine Will are all contained. I cannot be Christ-conscious without being or having all the others. It is a system that will unify one's entire existence; for there is nothing that I can think, do, or say legitimately that cannot be thought, done, and said "through Him, with Him, and in Him." It is a system from which all movements derive and to which they'all lead; for what is the Liturgical Movement if it is not centered in the Mass; and what is the Mass if not the Sacrifice of the Mystical Body, as Pius XII has so insistently proved in his Mediator Dei. What is Catholic Action if not begun, continued, and ended through, with, and in Christ 3esus? That is why I have dared to offer the motto and to say: "Try it and see if it doesn't simplify, unify, integrate your life, and make you what God made you to be and what I long for you to be--verd happy!'" The rod is in your hand. It is flowerin!! Ques Jons and Answers What is to be thought about the followlncj statement which appeared in the pubffe press last August: "Plans for a profound reform . . . likely the most drastic the cloistered monasteries and nunneries have undergone since the Council of Trent ended in 1563 . . . are in an advanced stage ¯ . . and are planned for promulgation in 19S0. The reform is designed in large part to make inmates of cloistered convents more effective as agents of the Church in its current world-wide struggle." Lik~ so many newspaper reports concerning religious events, this one, while having a foundation in fact, is grossly exaggerated. For-tunately an answer to the above statement was given by Father Arcadio Larraona, undersecretary of the Sacred Congregation of Reli-gious, on August 22, 1949. He explained that there is no question of a vast reform of cloistered orders, but of certain mitigations, required by the ~xigencies of modern times. He mentions two such mitigations. Modern conditions require that a mitigation in. the rule of cloister be made to allow nuns to leave the enclosure for medical and dental treatment, and for similar purposes. Again,.in the after- 323 QUESTIONS AND ANSWERS Revieu~ [or Religious math of the war, some monasteries of nuns are literally starving because they can no longer support themselves aft they did before the war. In such cases the Holy See has advised a modification of the rule of enclosure to permit the nuns to engage in activities providing an income for the communities, such as conducting schools, orphan-ages, and the like. However, in such cases, the essentials of the con-templative life must always be maintained. Father Larraona also indicated that there exists a tendency toward confederating cloistered communities of religious women in countries where economic reasons or a reduction in the number of cloistered nuns indicate the need for such a trend. There is however, no ques-tion of any imposed reform, but the spirit of the autonomous insti-tutions is always considered and preserved. Such federations are on a purely voluntary and very limited basis. In conclusion Father Larraona explained that papal directives to religious institutes, urging them to organize their activities in accord-ance with the changes in the social conditions of the world, do not signify any impending reforms to be imposed by the Holy Father. May a Sister on nursing duty in a hospital wear a gold and silver graduation pin on the religious habit? Is this contrary fo article 67 of the Normae of 1901 which forbids ornaments of gold or silver to be included in the rel~glous dress? Let us first quote article 67 of the Normae in full before answer-ing our question. It reads as follows: "With the possible exception of a small and simple cross or medal of silver, no gold or silver orna-ments should be worn. In those ornaments which are allowed new images or inscriptions not as yet approved by the Church are not to be tolerated. Silk garments are not allowed, nor silk ornaments or others which betray vanity and cause complaints or laughter." Generally speaking, graduation pins are not to be worn by reli-gious women except on special Occasions such as alumnae reunions and the like, provided superiors think it well to let the Sisters iden-tify themselves as alumnae. It can happen in a hospital that graduate nurses are required to carry on their person some sign of identification. In that case the superior could allow the Sisters to wear their graduation pins. But no Sister should take it upon herself to wear such a pin without the permission of her superior. What was forbidden by the Norroae was 324 Nooember, 1949 QUESTIONS AND ANSWERS the wearing of ornaments as sucli, f~)r vanity's sake. The wearingof a graduation pin for purposes of identificationwould not come under that head. It may not be out of place Norrnae of 1901 were not laws a set of ideal constitutions for Sacred Congregation set up for constitutions submitted to it for article 67 of the Norrnae found tions during the course of the article 67 of the Norrnae, but as approved by the Holy See. here to remind our readers that the binding religious directly, but rather a religious congregation which the itself as a guide in approving new the approval of the Holy See. Thus its way into many sets of constitu-years. It obliges religious, not as an article of their own constitutions ~2-- Is there any ecclesiastical regulation that prohibits Sisters from holding the position of organist in parish choirs that have both men and women members.'; While there is no express prohibition to be found in the Code ot? Canon Law nor in the Councils of Baltimore, still anumber of diocesan statutes forbid Sisters to function as .organists in parish churches. To give but one example, Statute 184 of the Fourth Pro-vincial Council of Portland in Oregon (1934) reads as follows: "We forbid religious women to act as organists or choir directors, except in the case in which boys and girls still attending school make up the choir." Moreover, we think it is not in conformity with the general spirit of the religious life for a Sister to act as organist for a mixed adult choir and it may be a source of disedification to the faithful. In practice, no Sister should undertake to play the organ for a mixed choir of men and women without theexpress permission of the local ordinary and of her own higher superior. ---43-- May a religious teacher who has "class money" in his keeping, or extra-curricular funds, use these in whole or in part for personal reasons? Is his superior at liberty to give him such a permission? Or must such funds be used for the purpose for which they were collected, or for things to be used by the students for their betterment, such as charts, reference-books, and the I~ke? If we understand this question correctly, the "class money" 325 BOOK REVIEWS Review for Religious referred to is money that actually belongs to the class: not to the school as such, nor to the religious community. In o~her words, it is a common fund to which individual students have contributed with the understanding that the money be used for certain specific pur-poses. A religious superior has no power to give.permission to use such money for personal reasons; and neither the superior nor the teacher should use the money for any but the specified purposes unless the class freely consents to this. 1 oo1 Reviews THE DAY WITH JESUS AND MARY. By the Dominican Sisfers. Pp. 143. The Bruce Publishing Company, Milwaukee, Wisconsin, 1949. $2.50. This book seeks to help one develop a consciousness of God's presence during the day through recalling the fifteen mysteries of the Rosary. The hour from five to six is dedicated to the Annunciation, from six to seven to the Visitation, and so forth. At the beginning of each hour one offers his own work bf that hour in union with the work of Jesus and Mary suggested by the mystery of that hour. And with the discussion of each mystery, this book gives'a few biographi-cal facts about two saints (one Dominican and one other) who were outstanding in the virtue suggested by this mystery. For instance, upon awakening in the morning, one recalls the Annunciation and offers the coming hour in union with the joy of all the saints, espe-cially St. Dominic or St. Philip Neri, in the blessings of the Incarna-tion. The moral reflections are the standard ones, the saints chosen are appropriate enough, the style of writing very plain. The value of the book will lie in the appeal of the idea of dedicating each hour of the day to a mystery of the Rosary. For those to whom it does appeal it has a double advantage; it makes the Rosary a living thing, and it gives one a clear center or focus for his spiritual thought~ of that hour. For how many would such a plan work? The Holy Spirit has many ways of aiding our growth; one way of finding out whether any plan will suit me is to give it an honest trial. That God wishes us to recall His presence habitually, that He wishes us to model our lives upon the mysteries of the Incarnation, that the hourly recollec-tion method has worked for some--all this is clear. It: the number 326 Not~ember, 1949 BOOK REVIEWS is comparatively small, I think the chief reason is that the number of those who have made persevering effort to live in God's presence is also comparatively small. God certainly wishes all religious to have a spirit of recollection through the day; theref6re He wishes us to use what natural means we find at hand to develop this spirit. The end is valuable enough to urge us to try various means until we find one suitable to us. This book could help many in this searching. --2T. N. JORGENSEN, S.d. SHE WHO LIVED HER NAME. By Marie Rene-Bazln. Pp. 208. The Newman Press, Wesfm~nsfer, Maryland, 1949. $3.00. "The ways of Providence are, as a rule, of a marvelous sim-plicity, but they are made intricate by man's timidity and blindness. When, however, God finds a soul childlike enough to trust Him unflinchingly and eager to follow wherever He leads, He enfolds it in the unity of His plan and mirrors in its depths something of His unique simplicity." Thus opens the biography of the Foundress of the Helpers of the Holy Souls. Mary of Providence, or as she was known in the world, Eugenie Marie Joseph Smet, was born on March 25, 1825, at Lille, France. Reared in a good Catholic home, she was struck by two important teachings of the Church: Divine Providence and purgatory. A woman of action, an enthusiast and organizer, she was driven by a spiritual life dominated by these two truths to found a congregation which by prayer and suffering would make its principal aim the release of the suffering souls from purgatory. Fearful of illusion on her part, Eugenie set up several "signs" by which she would know that her plan was pleasing to God. Among them was that the Holy Father would send her his blessing on the venture, prior to the sanction of the bishop of the diocese. All the "signs" were fulfilled. The Cur~ of Ars, when asked his advice, told her to found the order whenever she pleased. On July 1, 1856, the Helpers of the Holy Souls had their motto, "Pray, Suffer, Labor" (for the souls in purgatory), their name, their motherhouse, and not much else. By" 1867, they .were landing in China to establish the Seng-Mou-Yeu house near Shang-hai. At the same time in Paris, Mary of Providence was suffering much. The Helper of the Holy Souls felt that she was being con-sumed by fire herself. While Prussian shells whistled over the house-tops during the siege of Paris, she lay dying of malignant cancer. ,327 BOOK NOTICES She had always had a dread of five things: leaving her family, founding a community, seeing her daughters in want, getting into debt, having cancer. "Well, by the grace of God," she said, "all five happened to me." The heroic foundress died February 7, 1871, at the age of 46. The author of the biography, daughter of the late novelist Ren~ Francois Bazin, has written the work carefully enough, quoting heavily from the d, iary and writings of Mary of Providence. One could wish, however, for the personality traits, the telling touches which make a holy person flesh and blood.-~R. A. RUDOLF, S.J. THE HAPPINESS OF HEAVEN. By a Father of the Soclefy of Jesus. Pp. 372. The Newman Press, Westminster, Maryland, 1949. $2.50. After. having been hidden aw~y nearly eighty years in convents, monasteries, and novitiates, this gem is now dusted off and presented once more for the enjoyment of the Catholic reader. The author, Father Isidore Boudreaux, was a master of novices in the Jesuit novitiate at Florissant, Missouri, but his name was withheld from most of the early editions. The present edition is planographed and is presented without revision of the original. Besides. discussing the essence of heavenly happiness, namely, the beatific vision, Father Boudreaux also answers many little questions of interest to the earthbound. Is there a social life in heaven? What will our bodies be like? Will all be equally happy? Answering these and many other queries, the author has covered practically all that we can know about the next life. The subject matter, due to the its very sublimity, is quite diffi-cult. Father Boudreaux witl~out abandoning sound theology has treated heaven in.a way that should make The Happiness of Heaveb required reading for all priests and religious, and a source of great comfort and courage to Catholic laymen.--M. HAGhN, S.J. BOOK NOTICES Fatima is truly of great importance to us today. The passage of the "Pilgrim Virgin" through our country has led many hundreds o.f thousands to a deeper consideration and understanding of this importance. Wherever the statue went, great crowds flocked to venerate it and to fulfill Mary's desires by confessions, Communions, Masses, and rosaries., One of the highlights of the trip was the. week at St. Meinrad's Abbey, Indiana. A detailed history of the careful 328 Noeember, 1949 BOOK NOTICES preparation for the week and of the complete success of the celebra-tion is given in the book FATIMA WEEK SERMONS. A sixteen page introduction by. the Abbot (Rt. Rev. Ignatius Esser, O.S.B.) tells of the pre!barations, of the handling of the crowd of 125,000 that attended, and of that crowd's devout spirit. The thirty-eight sermons given in the book are the Marian talks delivered during the week. They treat of Fatima and of the Marian virtues most closely associated with the Fatima message. These talks were given by thirty-eight different priests and naturally vary in value, but a judicious assigning of topics to the speakers kept repetition of thought to a minimum. This is a valuable book for one studying the history of the Fatima devotion and for one who plans any big Marian celebration. (St. Meinrad, Indiana: The Grail, 1949. Pp. 170. $1.00 [paper].) THE MYSTICAL ROSE, by Father Hubert, O.F.M.Cap., is a small book of scarcely more than pamphlet size treating of Mary's hidden beai~ty and love through a discussion of her fullness of grace, her virginity, and her divine maternity. The style is fluent and poetic, but the book is often repetitious and verbose with a wordi-ness that hinders rather than heightens clarity. Despite this fault of style, the book has merits which lead one to a meditative reading and rereading of many passages which tease one to further thought. (Westminster, Maryland: The Newman Bookshop, 1948. Pp. 79. $1.75.) FAITH AND A FISHHOOK, by Sr. M. Charitas, S.S.N.D., is a book of thirteen chapters presenting in chatty style selected anecdotes from the lives of our Lgrd, eleven saints, and the Archangel Raphael. "It is unfortunate that the author attempts to attract youthful readers to the religious life by telling them that this life "asks far less sacrifices than any other state"! In fact, the religious life is so easy that "it takes huge courage not to become a religious" (p. 122). Not only are such statements false, but they are apt to dissuade, rather than to encourage prospective postulants. (Milwaukee: ~Fhe Bruce Pub-lishing Company, 1949. Pp: ix q- 164. $2.50.) HOT EMBERS, by Sister M. Charitas, I.H.M., devotes most of its short twenty-eight chapters to narrating and devoutly commenting on various episodes of our Lord's Infancy, Passion, and Resurrection. A special section makes observations on the lives of St. Theresa of .329 Book NOTICES Review for Religious Lisieux, St. Theresa of Avila, St. John of the Cross, St. Angelus, Simon Stock, Elias. The remaining chapters treat of the Scapular Feast, the Good Shepherd, the Blessed Sacrament, the Sacred Heart, and the Feast of the Immaculate Hea.rt of Mary. (New York: The Scapular Press, 1948. Pp. 205. $2.75.) LITURGICAL ~VIEDITATIONS (Volume I: From Advent to the Ascension; Volume II: From Ascension to Advent), by the Sisters of Saint Dominic, Adrian, Michigan, provides daily meditations for an entire year. Each is in some way connected with the liturgy of the day. Three short points tie Scripture, meditations, and Mass together. The Sanctoral Cycle is naturally devoted to the Saints and. Blessed of the Order of Preachers, as. the work was originally intended by the anonymous writers for the members of their own Order. (St. Louis: B. Herder Book Company, 1949. Pp. viii + 533: 479. $10.00 [set].) THE CURE D'ARS, by Abb~ Francis Trochu, is a reprint of the "standard" life of the great Cur~. The author drew upon the volu-minous records of the process of canonization for his. material. The life was done into English by Dora Ernest Gra.f, O.S.B., and was first published in 1927. As hagiography it is in the older analytical style with the saint's every virtue described in its own chapter. This is "bad" for the plot--but the wh6le plot here is the boundless love of God. (Westminster, Maryland: The Newman Press, 1949. Pp. xxiii -ff 586. $5.50.) TRANSFORMATION IN CHRIST, by Dietrich yon Hildebrand, will give many a new self-knowledge, a new surehess, and some "know-how" in their efforts at Christlikeness. The book has a solid, earnest, inspiring message for all who admit that "before all else, it is necessary for us to grasp the 'height, breadth, and depth' of our vocation, and fully to comprehend the message of the" Gospel which invites us not merely to become disciples of Chris't and children of God, but to enter into a.process of transformation in Christ." The somewhat technical vocabulary of the book will at times make heavy reading for those who have not enjoyed the opportunity of a classicaI education or philosopical training; but

Sustainable human development is a theory of development that has been built since the middle of the last century, due to the need of the world to explain and seek alternatives to the deep levels of poverty produced by the conditions of inequality and exclusion of large populations of the globe . The great world conflicts caused the need for the installation of a system that would ensure that the world was not going to be involved again in such conflicts, so humanity should initiate a process of change in its structures and aim to give it participation to all development actors, raising the theory of First People with its importance of citizen participation. At the same time the generation of knowledge has had a great momentum trying to face the new challenges of humanity. In confronting the different problems that human beings have encountered in their future, they have used techniques and sciences to discover a solution to them. In the production of knowledge and based on the complexity of the problem, three schemes of relationship between the sciences were conceptualized: Disciplinarity, Interdisciplinarity and Transdisciplinarity, conceptualizing Morin the complex thought by recognizing the complexity of the human being, of the living, of the earth , of the cosmos, giving way to the construction of a new anthropocosmological culture. Faced with this horizon, there are two problematic fields that demand attention: the modes of production of knowledge, in what refers to scientific and academic knowledge, and the link between knowledge and strategic relationship for the establishment of policies that respond to the needs of reality through higher education.In the challenges of the university of the 21st century it is proposed that both from the social, political, cultural and economic point of view and from the perspective of the growing complexity of today's world, the mission of knowledge is key in terms of transformation and in terms of citizenship and social responsibility, which must be strengthened to contribute to the creation of sustainable human development, a fundamental task of Higher Education. There have been many jobs that have been on higher education produced and has been UNESCO with its Regional and World Conferences that have agreed which they are the challenges, challenges and trends as well as the Plan for Action that the countries of the world must face and promote so that higher education can achieve a lifelong education by promoting four general basic competences (Delors, 1996) as way to achieve a better world. UNESCO concludes that it is a priority to promote interaction and links between the various scientific disciplines and to promote training and research services that are oriented to the cultivation of recognition of the integration of the different sciences. As historical background and constructors of the current UNAH, writings by Tünnerman, Rama and others on the movements of University reform that occurred from the middle of the previous century in Latin America, aimed at strengthening the priority role of the Universities to consolidate were reviewed their autonomy from the dominant power groups and merge their actions with the demands of freedom of the peoples through the democratic participation of the studious youth in the conformation of the new nations. This work is based on the theoretical intellectual analysis of contextualizing the position of UNAH as a reference for higher education, within the framework of sustainable human development, through the trilogy of science, politics and citizenship, which entails the production of relevant scientific knowledge and Useful to the demands of the moment that the Honduran National lives. Based on this, the object of study of this Thesis is to assess whether UNAH, in its transformative process has reached the levels of quality, relevance and equity, transparency and accountability, making use of its resources and potential to provide the Honduran population benefits of knowledge management to contribute to the sustainable human development of the country. The research process concludes in the critical study of the products and results of UNAH as its raison d'être, in the period of transformation that it currently lives, to achieve the fulfillment of its responsibilities vis-à-vis the Honduran nation. ; El desarrollo humano sostenible es una teoría del desarrollo que se ha venido construyendo desde mediados del último siglo, por la necesidad del mundo de explicar y buscar alternativas a los profundos niveles de pobreza producida por las condiciones de inequidad y exclusión de grandes poblaciones del globo terráqueo. Los grandes confl ictos mundiales provocaron la necesidad de la instalación de un sistema que asegurara que el mundo no se iba a volver a ver envuelto en tales confl agraciones, por lo que la humanidad debería iniciar un proceso de cambio en sus estructuras y orientarse a darle participación a todos los actores del desarrollo, planteando la teoría de Primero la Gente con su importancia de la participación ciudadana. Al mismo tiempo la generación del conocimiento ha tenido un gran impulso tratando de enfrentar los nuevos retos de la humanidad. En el enfrentamiento a los distintos problemas que el ser humano ha encontrado en su devenir, ha utilizado las técnicas y las ciencias para descubrir solución a los mismos. En la producción del conocimiento y en base a la complejidad del problema, se conceptualizaron tres esquemas de relación entre las ciencias: Disciplinariedad, Interdisciplinariedad y Transdisciplinariedad, conceptualizando Morín el pensamiento complejo al reconocer la complejidad del ser humano, de lo viviente, de la tierra, del cosmos, dando paso a la construcción de una nueva cultura antropocosmológica. Frente a este horizonte, se presentan dos campos problemáticos que demandan atención: los modos de producción del conocimiento, en lo que se refi ere al saber científi co y académico, y la vinculación entre conocimiento y relación estratégica para el establecimiento de políticas que respondan a las necesidades de la realidad mediante la educación superior.En los retos de la universidad del Siglo XXI se plantea que tanto desde el punto de vista social, político, cultural y económico como desde la perspectiva de la creciente complejidad del mundo actual, la misión del conocimiento es clave en lo relativo a transformación y en términos de ciudadanía y responsabilidad social, lo que debe fortalecerse para contribuir a la creación de un desarrollo humano sostenible, tarea fundamental de la Educación Superior.Han sido muchos los trabajos que sobre educación superior se han producido y ha sido la UNESCO con sus Conferencias Regionales y Mundiales que han consensuado cuáles son los retos, desafíos y tendencias así como el Plan para la Acción que los países del mundo deben enfrentar y propiciar para que la educación superior pueda alcanzar una educación para toda la vida mediante el fomento de cuatro competencias básicas generales (Delors, 1996) como forma de lograr un mundo mejor. Concluye la UNESCO que es prioritario que se promueva la interacción y los vínculos entre las diversas disciplinas científicas y propiciar servicios de capacitación e investigación que se orienten al cultivo de reconocimiento de la integración de las distintas ciencias. Como antecedentes históricos y constructores de la actual UNAH se revisaron escritos de Tünnerman, Rama y otros sobre los movimientos de reforma Universitaria que se dieron a partir de la mitad del siglo anterior en América Latina, orientados a fortalecer el papel prioritario de las Universidades de consolidar su autonomía de los grupos de poder dominantes y fundir su accionar con las demandas de libertad de los pueblos mediante la participación democrática de la juventud estudiosa en la conformación de las nuevas naciones. Este trabajo se sustenta en el análisis intelectual teórico de contextualizar la posición de la UNAH como referente de la educación superior, en el marco del desarrollo humano sostenible, mediante la trilogía de ciencia, política y ciudadanía, que conlleve la producción de conocimiento científico pertinente y útil a las demandas del momento que vive la Nacional hondureña. En base a ello el objeto de estudio de esta Tesis es valorar si la UNAH, en su proceso transformador ha alcanzado los niveles de calidad, pertinencia y equidad, transparencia y rendición de cuentas, haciendo uso de sus recursos y potencialidades para poder brindar a la población hondureña los beneficios de la gestión del conocimiento para contribuir al desarrollo humano sostenible del país. Concluye el proceso de investigación en el estudio crítico de los productos y resultados de la UNAH como su razón de ser, en el periodo de trasformación que actualmente vive, para alcanzar el cumplimiento de sus responsabilidades frente a la nación hondureña.

Tässä väitöskirjassa kehitetään, parametrisoidaan ja validoidaan yksityiskohtainen taloudellis-ekologinen malli poropopulaatiosta, sen energiaresursseista ja käytöstä. Mallin avulla tutkitaan paliskunnan mahdollisimman suurta kestävää tulotasoa tavoittelevaa teurastusta, populaation ruokintaa ja laidunten käytön säätelyä. Erilaisiin lähtökohtiin perustuvia arvioita taloudellis-ekologisista optimiratkaisuista verrataan poronhoidon nykytilaan. Poronhoito on merkittävä elinkeino erityisesti Ylä-Lapin alueella ja samalla kiinteä osa saamelaista kulttuuria. Poro (Rangifer tarandus L.) vaikuttaa arktiseen ympäristöön ja populaation omiin ravintoresursseihin erityisesti jäkälikköjä kuluttamalla. Poron riippuvuus jäkälän määrästä vastaakin ekologiassa paljon tutkittua dynaamista kuluttaja-resurssi – systeemiä. Taloudellinen tarkastelu lisää tähän klassiseen ekologiseen malliin ihmisen vaikutuksen luonnonvarojen hyödyntäjänä ja muokkaajana. Tämä lisäys on välttämätön, jotta poronhoidosta saataisiin kuva pohjoiseen arktiseen luontoon sopeutuneena tärkeänä ja kulttuurisesti omaleimaisena taloudellista ylijäämää tavoittelevana elinkeinona. Väitöskirjan malli perustuu poro-jäkälä dynamiikkaan, mutta sisältää myös muut luontaiset ravintolähteet sekä lisärehun. Ekologinen malli nojaa laajasti käytettyihin teorioihin ja metodeihin, kuten eläinyksilöiden optimaalisen ravinnon valinnan teoriaan ja dynaamiseen ikä- ja sukupuoliluokkaiseen mallirakenteeseen. Optimointi ratkaistaan kehittyneillä matemaattisilla algoritmeilla. Malli sisältää yksityiskohtaisen kuvauksen tuloista, kustannuksista, poronhoidolle maksetuista tuista ja huomioi korkokannan vaikutukset. Tuloksena on aikaisempaa tutkimusta oleellisesti realistisempi monitieteinen kuvaus poro-laidun dynamiikasta ja porotaloudesta. Vastoin luonnonvarataloustieteen klassista tulosta poropopulaation optimaalinen koko on realistisilla positiivisilla korkokannoilla suurempi kuin koron ollessa nolla. Vastaavasti jäkälämäärä on alhaisempi. Yksi tutkimuksen päätuloksista on, että, taloudellisesti optimaaliset teurastukset kohdistetaan vasoihin. Aikuiset naaraat on kannattavinta teurastaa yhdeksän ja koiraat viiden vuoden ikäisinä. Verrattuna aikaisempaan tutkimukseen yksi väitöskirjan mallien edistysaskel on joustavan poron polygamisen luonteen huomioivan pariutumismallin käyttäminen. Tämän seurauksena saadaan arvio optimaalisesta populaation sukupuolijakaumasta samoin kuin eri sukupuolta olevien eläinyksilöiden taloudellisesta arvosta. Sovelletussa pariutumismallissa sekä koiras-naaras suhde että koiraiden ja naaraiden ikäluokkarakenne vaikuttavat syntyvien vasojen määrään. Koiraiden määrä voidaan pitää pienenä niiden korkean lisääntymiskyvykkyyden seurauksena. Tästä seuraa, että marginaalisen koiraan taloudellinen arvo on naarasta korkeampi. Väitöskirjan tulokset osoittavat, että tutkittaessa taloudellisesti kestävää poronhoitoa tulee sekä ekologiset että taloustieteelliset tekijät huomioida monipuolisesti. Yksi väitöskirjan päätuloksista on, että taloudellisesti optimaalinen jäkäläbiomassa on selvästi pienempi kuin aikaisemmissa tutkimuksissa. Tähän on sekä ekologisia ja taloudellisia että poronhoidollisia syitä: korkea korko, vähäinen vanhan metsän määrä, laidunkierron puuttuminen, runsas lupon määrä ja valtion suorat tulotuet alentavat kaikki jäkäläbiomassan määrää tasapainotilassa. Lisäksi joissain tapauksissa intensiiviseen lisäruokintaan pohjautuva poronhoito saattaa olla taloudellisesti kannattavinta. Tämä johtaa alhaisiin jäkälämääriin ja jäkälälaidunten kulumiseen. Väitöskirjassa arvioitu talviaikainen jäkälän hukkaantuminen laidunnuksen seurauksena vastaa jo aikaisemmissa optimointimalleissa käytettyä, mutta kesäaikainen jäkälän hukkaantuminen on tallaantumisen vuoksi huomattavasti suurempaa. Tulos korostaa vuodenaikaisen laidunkierron merkitystä jäkälän kulumisen estämisessä. Validointitulokset osoittavat, että malli pystyy myös hyvin kuvamaan jäkälän määrän kehitystä. Validoidulla mallilla tehdyt arviot taloudellisesti optimaalisesta jäkälämäärästä ovat korkeampia verrattuna laidunten nykytilaan poronhoitoalueella. Jäkälän lisääminen tasolle, jossa taloudellisesti kannattava poronhoito voi perustua luonnonlaitumiin kestää mallilla saatavien arvioiden mukaan vuosikymmeniä ja vaatisi osin myös voimakkaita poromäärien leikkauksia. Myös lisäruokinnan käyttäminen on kannattavaa sopeutumisen alkuvuosina. Kuitenkaan välittömillä teurastuksilla toteutettu mahdollisimman nopea sopeutumisratkaisu jäkäliköiden elvyttämiseksi ei näytä taloudellisesti perustellulta. Hitaampi sopeuttaminen hyödyntää paremmin poropopulaation ikäluokkarakennetta ja huomioi poronomistajien tarpeen säilyttää riittävä tulotaso myös sopeuttamisjakson aikana. Bioekonomisia malleja on metsä- ja kalataloudesta käytetty runsaasti käytännön kysymysten ja suositusten laatimiseen. Myös tässä väitöskirjassa kehitettyä porotalouden mallia voidaan käyttää monien empiiristen, soveltavien ja käytännön kysymysten tarkasteluun. Mallilla voidaan tutkia kilpailevien maankäyttömuotojen aiheuttamia kustannuksia ja esimerkiksi erilaisten geneettisten muutosten taloudellista potentiaalia. Lisäksi voidaan arvioida petoeläinten porotaloudelle aiheuttamia kustannuksia. Maa- ja metsätalousministeriö määrittää kymmenvuosittain suurimmat sallitut poroluvut eri paliskunnille. Kehitetyllä mallilla voidaan tuottaa erilaisiin lähtökohtiin perustuvia arvioita taloudellis-ekologisesti perustelluista poromääristä. Mallin dynaaminen rakenne huomioi ikäluokkarakenteesta syntyvät viiveet sopeutumisprosesseissa ja näin voidaan arvioida kannattavimpia sopeutumispolkuja nykytilanteesta kohti tavoiteltavia poromääriä. ; The reindeer (Rangifer tarandus L.) is a key species in Fennoscandia, where nearly 40% of the land area is used as reindeer pasture. Reindeer herding is an important source of income for local people and an intrinsic part of the Sami culture In this thesis, the reindeer herding system is studied using a detailed interdisciplinary dynamic model. An age- and sex-structured reindeer-lichen model is developed using findings from previous research and novel data. The model also takes other winter resources, including supplementary food, into account in addition to ground lichens. This ecological model is combined with economic optimization and a description of the herding system with empirically estimated prices, costs, and governmental subsidies. The model is validated and calibrated to describe the reindeer herding system in the northern part of Finnish Lapland. The results for population dynamics without harvesting show that the reindeer-lichen system described by the model is unstable in the absence of predators. However, high availability of arboreal lichens stabilizes the system. In economically optimal solutions increasing the interest rate increases the steady-state reindeer population level, opposite to classical understanding in resource economics. Natural mortality is close to zero in optimal steady-state solutions and harvesting is concentrated on calves. The number of adult males is kept as low as possible without decreasing the reproduction rate of the population. This leads to much higher shadow values for males compared to females. The results show that in order to study sustainable and economically viable reindeer management, both ecological and economic factors must be taken into account, as they strongly affect the solutions and management recommendations. One of the main findings is that the economically optimal steady-state lichen biomass can be surprisingly low. High interest rate, lack of pasture rotation, low growth rate of ground lichen, high availability of arboreal lichens, and government subsidies all decrease the steady-state lichen biomass. Using intensive supplementary feeding to support larger reindeer herds, which leads to the depletation of lichens, can additionally become optimal in certain cases. When recovering from overgrazed lichen pastures, use of supplementary feeding and the amount of arboreal lichens have an important role in the optimal adaptation process. The wintertime wastages estimated in this study are close to earlier suggestions, but summertime wastage is higher than expected. Seasonal pasture rotation could thus considerably help reduce the summertime trampling of winter pastures. The model validation solutions show that the model is able to describe changes in lichen biomass with good accuracy. Using the validated model and calibrated wastage values we found that reindeer numbers in northernmost Finland in the present situation are in most cases higher than in the management solutions given by the model.

Tobacco policy has been an issue in Indiana since 1893, when the legislature passed a law prohibiting selling tobacco to people under 16. Beginning as early as 1969, Indiana General Assembly members and tobacco control advocates launched uncoordinated efforts to pass a law restricting smoking in government buildings. The tobacco industry responded with a well-financed and well-connected network of lobbyists, campaign contributions and third-party allies which's lobbyists that defeated every statewide clean indoor air proposal from 1969 to 1986. In 1986, tobacco control advocates formed the Indiana Campaign for a Tobacco-Free Society and, in 1987, successfully advocated for Indiana's first clean indoor air law that created nonsmoking areas in government-owned buildings. Participating in the National Cancer Institute's American Stop Smoking Intervention Study (ASSIST; 1991 to 1999) provided Indiana with its first funded tobacco control local infrastructure, which laid the foundation for future progress. In 1997, despite opposition from tobacco control advocates, the Tobacco Institute, the tobacco industry's lobbying organization, convinced the Indiana Legislature to preempt local governments from regulating the sale, distribution or display of tobacco products. Between 2000 and 2009, the tobacco industry spent over $4 million on lobbying. From 1994 to 2008, the tobacco industry contributed $560,884 to elected officials. Nine of the 10 officials who accepted the highest amounts of money held high-ranking leadership positions. Industry contributions were associated with more pro-industry behavior by legislators. Tobacco Industry campaign contributions peaked during 1999-2000, when legislators were considering how to spend money from the Master Settlement Agreement (MSA), and during 2003-2004, when legislators cut the state tobacco control budget by 70 percent. In 2000, the Legislature created the Indiana Tobacco Use Prevention and Cessation (ITPC) Agency as an independent agency governed by an Executive Board with $35 million of MSA money for FY 2001, meeting the US Centers for Disease Control and Prevention's minimum funding recommendation. The ITPC Executive Board created the Hoosier Model, an adaptation of CDC's Best Practices for Comprehensive Tobacco Control Programs, with a particularly strong emphasis on community programs. In 2002, with active support from tobacco control advocates and ITPC, the Governor proposed and the Legislature enacted a 40¢/pack cigarette tax increase, the first increase since 1987. None of the money went to tobacco control. In 2007, again with support from the health advocates and ITPC, the Legislature enacted Governor Mitch Daniels' (R) Healthy Indiana Plan financed by a 44¢/pack cigarette tax increase (to 99.5¢). Only $1.2 million of the new tax revenues were allocated to ITPC, and even this small amount ended after just one year. As of 2010, Indiana's cigarette tax was still 45.5¢ below the national average. Bloomington passed Indiana's first comprehensive smokefree ordinance in 2003 which prohibited smoking in public places and enclosed workplaces, followed by bars in 2005. Indianapolis-Marion County passed an ordinance in 2005 prohibiting smoking in public places and enclosed workplaces, except for bars and private clubs. Thirty-five local ordinances passed after the Indianapolis-Marion County ordinance, 21 of which exempted bars and 28 exempted private clubs, mirroring the Indianapolis-Marion County ordinance. In 2006, tobacco control advocates adopted statewide "deal breaker" agreements establishing a minimum standard for comprehensive local smokefree ordinances without exemptions. These agreements resulted in fewer but stronger ordinances: from 2003 through 2006, only 5 of 28 ordinances included bars; between 2007 and 2009, 6 of 10 ordinances included bars. Decreases in ITPC funding to local communities has made it difficult for local coalitions to maintain staff levels and program efficacy. Advocates have been too focused on strengthening the 2005 Indianapolis-Marion County clean indoor air ordinance; advocates should reinvigorate local activity throughout the state to pass comprehensive ordinances in smaller communities. In 2009, statewide tobacco control advocates made a strategic error in not actively supporting a non-preemptive clean indoor air bill covering everything but casinos. In 2010, in an arrangement with House Speaker B. Patrick Bauer, Representative Charlie Brown (D-Gary) introduced essentially the same bill that the advocates passed on in 2009, which again failed without their support. Tobacco control advocates were divided which weakened their coalition. ITPC's funding was never secure; between FY 2001 and FY 2004, legislators cut ITPC's funding by 70%. ITPC received $10.9 million for FY 2010, just 14% of Best Practices. Despite the cuts, ITPC's programs decreased youth smoking. From 2000 to 2008, smoking prevalence decreased among high school students by 42 percent, from 31.6 percent to 18.3 percent and among middle school students by 58 percent, from 9.8 percent to 4.1 percent. During this period adult smoking prevalence remained stable, while per capita consumption dropped, indicating that smokers were smoking fewer cigarettes. The continuing decline in youth smoking while adult prevalence stagnated probably reflected the ITPC Executive Board's decision to give priority to reducing youth smoking in response to cuts in total funding available. State policy makers were correct to establish ITPC as an independent agency and to fund it at CDC-recommended levels. In 2010, tobacco control advocates defeated a proposal from Governor Mitch Daniels and Senator Luke Kenley (R-Noblesville) to dissolve the ITPC Executive Board and transfer the Agency's functions to the Indiana State Department of Health (ISDH). States that have dissolved or transferred their independent tobacco control programs into state health departments have historically raided funds and been left with ineffective programs. In 2011, advocates again fought a similar last minute amendment to the state budget bill to dismantle ITPC introduced by Sen. Kenley, but were unsuccessful in part. ITPC was dissolved and the program's budget transferred to ISDH and reduced by 25 percent. However, the public outcry generated by ITPC supporters influenced ISDH to create a new, high level division reporting directly to the State Commissioner of Health focused solely on tobacco prevention and cessation and to make a commitment to maintaining ITPC"s effective program focus. If advocates can successfully transition ITPC's programs into ISDH, broaden its program focus to reintegrate adults, and restore full funding, it will likely yield rapid decreases in health care costs and other economic losses stemming from tobacco-related illnesses and so contribute not only to the physical health of Hoosiers, but also the fiscal health of their government and businesses.

La estrategia de atención integrada a las enfermedades prevalentes de la infancia (AIEPI) surgió en 1992, por iniciativa de la Organización Panamericana de la Salud (OPS) y por el Fondo de las Naciones Unidad para la infancia (UNICEF) con la finalidad de disminuir la mortalidad y la morbilidad en los menores de 5 años de edad y mejorar la calidad de atención que reciben en los servicios de salud y en el hogar. AIEPI es una propuesta que contribuye a reducir el número de muertes por enfermedades transmisibles y prevalentes, en los niños menores de cinco años de edad, considerados como el grupo etareo más vulnerable por este tipo de patologías. Contempla un conjunto básico de medidas de prevención, diagnóstico precoz, tratamiento y rehabilitación que influyen en las enfermedades y problemas que con mayor frecuencia afectan la salud de los menores de cinco años, mejorando las habilidades y capacidades de las personas de los servicios de salud, que participan en la atención infantil, organizando dichos servicios, para la atención integral de los menores de cinco años y evaluando la atención y cuidados que el niño recibe en el hogar. La estrategia AIEPI una vez esté implementada, garantiza que ningún niño que acuda a una consulta, por cualquier motivo, salga de la misma sin diagnóstico precoz y tratamiento, sin instrucciones precisas sobre la decisión tomada en lo clínico y en lo administrativo. Se trata de una estrategia que garantiza la calidad y la integridad de la atención, más allá del motivo de la consulta. Promueve la equidad, ya que el objeto de la misma son las enfermedades o problemas de salud que afectan, fundamentalmente, a las poblaciones más desfavorecidas. Asegura el uso racional de medicamentos y procedimientos diagnósticos, constituyéndose en una herramienta para el ahorro de costos. ; 1. ASPECTOS GENERALES DE LA IPS FOS-CAL …………….……………. 9 1.1. RESEÑA HISTORICA DE LA FOSCAL………………………………………………… 9 1.2. MISION……………………………………………………………………………………… 11 1.3. VISION………………………………………………………………………………………. 11 1.4. PRINCIPIOS Y VALORES………………………………………………………………… 11 1.5. ORGANIGRAMA INSTITUCIONAL……………………………………………………… 12 1.6. POLITICA DE CALIDAD…………………………………………………………………. 13 1.7. OBJETIVOS DE CALIDAD………………………………………………………………. 13 2. MARCO TEORICO……………………………………………………………………………. 14 2.1. CARACTERISTICAS DEL PROBLEMA EN EL QUE SE APLICA LA ESTRATEGIA AIEPI………………………………………………………………………………………………. 19 2.2. MORTALIDAD………………………………….…………………………………………….… 19 2.3. MORBILIDAD………………………………………………………………………………………… 21 2.4. ASPECTOS EN LOS QUE SE BASA LA ESTRATEGIA AIEPI…………………………….…. 22 2.4.1. Educación al cuidador primario para el manejo del niño en el hogar………….………. 22 2.4.2. Practicas adecuadas de atención del niño en los servicios de salud del primer nivel…………………………….……………………………….………………… 23 2.4.3. Medidas que aplican los trabajadores de salud al ejecutar la estrategia de AIEPI en la atención de los niños………………………………………………………….……………. 25 3. JUSTIFICACION PARA LA IMPLEMENTACION DE LA ESTRATEGIA AIEPI EN EL SERVICIO DE CONSULTA EXTERNA DE LA IPS FOSCAL ……………………………. 27 3.1. HOSPITALIZACION USUARIOS CAPITADOS FOSCAL POR IRA 2007………………. 30 3.2. HOSPITALIZACION USUARIOS CAPITADOS FOSCAL POR EDA 2007……………… 31 4. OBJETIVOS…………………………………………………………………………….………… 33 4.1. Objetivos Generales…………………………………………………………………….……… 33 4.2. Objetivos Específicos………………………………………………………………….………. 33 5. METODOLOGIA PARA LA IMPLEMENTACION DE LA ESTRATEGIA……………………. 34 5.1. ACTIVIDADES A REALIZAR PARA EL LOGRO DE LOS OBJETIVOS…………………. 34 5.1.1. Recepción y admisión del usuario………………………………………………………. 34 5.1.2. La capacitación del personal………………………………………………………. 35 5.1.3. La supervisión periódica del personal capacitado……………………………………. 35 5.1.4. Utilización de los servicios……………………………………………………………… 35 5.1.5. Asignación de recursos y estructura física……………………………………………. 37 5.1.6. Recurso físico……………………………………………………………………………. 37 5.1.7. Recurso Humano………………………………………………………………………… 37 5.2. PROCESO ACTUAL EN LA ATENCIÓN AL MENOR DE 5 AÑOS EN LA IPS FOSCAL 38 5.2.1. Organigrama de servicios de Consulta externa de la IPS FOSCAL…………………. 39 5.2.2. Macroproceso de atención actual para niños(as) de 0 a 5 años………………….…. 40 5.3. PROPUESTA DE ATENCIÓN INTEGRADA DE CASOS PARA LA IPS-FOSCAL… 41 5.3.1. Diseño y adaptación de procesos que permiten la integración Durante el proceso de atención …………………………….……………………………. 43 5.4. FLUJOGRAMA DE ATENCIÓN SEGÚN LA ESTRATEGIA AIEPI……………………. 44 5.5. MACROPROCESO PROPUESTO PARA LA ATENCIÓN DE NIÑOS(AS) DE 0 A 5 AÑOS EN FOSCAL…………………………………………………………………. 45 5.6. COMO EVALUAR Y CLASIFICAR NIÑOS DE 2 MESES A 5 AÑOS EN FOSCAL. 45 5.6.1. Proceso para evaluar y clasificar al niño de 2 meses a 5 años de edad en la IPS FOSCAL………………………………………………………………………………………. 45 5.7. PROPUESTA PARA EL DISEÑO E IMPLEMENTACIÓN DE LA SALA PARA TERAPIA DE REHIDRATACIÓN. 46 5.7.1. Requisito para el adecuado funcionamiento…………………………….………………. 46 5.7.2. Dotación ……………………………………………………………………………………… 46 5.7.3. Proceso de atención en la sala para terapia de rehidratación oral………………….…. 47 5.8. PROCESO PARA ACONSEJAR Y EDUCAR A LA MADRE Y/O CUIDADOR DEL NIÑO MENOR DE 5 AÑOS, SEGÚN LA ESTRATEGIA AIEPI ………………………….……… 49 5.9. CONTROL DE GESTIÓN……………………………………….……………………………. 50 5.9.1. Tablero de indicadores para la estrategia AIEPI en la FOSCAL………………………. 51 5.10. FICHA TÉCNICA DE LOS INDICADORES……….………………………………………… 52 6. EJECUCION DEL PROYECTO…………………………………………………………………. 65 6.1. ANÁLISIS DE FACTIBILIDAD……………………………………………….………………. 65 6.2. CRONOGRAMA………………………………………………………………………………. 66 6.3. RECURSOS Y PRESUPUESTO………………………………………………………………. 67 6.3.1. Recursos Humanos………………………….…………………………………………………. 67 6.3.2. Recursos Materiales……………………….…………………………………………………… 67 6.3.3. Presupuesto…………………………………………………………………………………. 68 BIBLIOGRAFIA………………………………………………………………………………….… 68 ANEXOS……………………………………………………………………………………………… 70 ; Especialización ; The integrated care strategy for prevalent childhood diseases (IMCI) emerged in 1992, at the initiative of the Pan American Health Organization (PAHO) and the United Nations Fund for Children (UNICEF) with the aim of reducing mortality and morbidity in children under 5 years of age and improve the quality of care they receive in health services and at home. IMCI is a proposal that contributes to reducing the number of deaths due to communicable and prevalent diseases in children under five years of age, considered the most vulnerable age group due to this type of pathology. It includes a basic set of prevention, early diagnosis, treatment and rehabilitation measures that influence the diseases and problems that most frequently affect the health of children under five years of age, improving the skills and capacities of people in the health services, who participate in child care, organizing such services, for the comprehensive care of children under five years of age and evaluating the care and care that the child receives at home. Once the IMCI strategy is implemented, it guarantees that no child who attends a consultation, for whatever reason, leaves it without early diagnosis and treatment, without precise instructions on the clinical and administrative decision taken. It is a strategy that guarantees the quality and integrity of care, regardless of the reason for the consultation. It promotes equity, since the object of it is diseases or health problems that mainly affect the most disadvantaged populations. It ensures the rational use of medicines and diagnostic procedures, becoming a tool for saving costs.

06.03.2018 tarihli ve 30352 sayılı Resmi Gazetede yayımlanan "Yükseköğretim Kanunu İle Bazı Kanun Ve Kanun Hükmünde Kararnamelerde Değişiklik Yapılması Hakkında Kanun" ile 18.06.2018 tarihli "Lisansüstü Tezlerin Elektronik Ortamda Toplanması, Düzenlenmesi ve Erişime Açılmasına İlişkin Yönerge" gereğince tam metin erişime açılmıştır. ; SAÜ, Sosyal Bilimler Enstitüsü Yüksek Lisans Tez ÖzetiTezin Başlığı: Amerika Birleşik Devletleri'nin Öldürücü Olmayan Silah/Silah SistemleriPolitikalarıAraştırılmasıTezin Yazarı: Uğur AKTÜRK Danışman: Yrd.Doç. Dr. brahim KAM LKabul Tarihi: 29 Mayıs 2006 Sayfa Sayısı: VIII (ön kısım) + 76 (tez)Anabilim Dalı: Uluslararası lişkiler Bilim Dalı:ÖOS'lar kavram olarak eski olmasına rağmen, Soğuk Savaş sonrası dönemde gündemde daha fazla yerbulmaktalar. Büyük ölçekli savaş ihtimalinin azalması, yerini, savaş dışı harekat/operasyontanımlamasına giren, barış-destek, barışın tesisi, barışın korunması ve insani yardım gibi sınırlı ölçekteicra edilen operasyonlara bırakmış gibi gözüküyor. Bu operasyonların merkezinde genellikle ?sivil?insanlar daha fazla ve bu da kullanılacak silah ve stratejilerin bir hayli farklı olmasını gerektiriyor.Bilgiye rahatlıkla ulaşım, artan medya ve kamuoyu baskısı, yönetimlerin, güvenliğin sağlanması içinyeni, az riskli ve insani yolları bulmalarını zorunlu kılıyor.Ülkeler, bu silahları; çatışmalarda, toplumsal gösterilerde, her türlü askeri ve insani yardım amaçlıoperasyonlarda ?ölüm, kalıcı yaralanma/sakatlanma riskini azatlıkları, teçhizat-malzeme ve altyapıyaasgari zarar verdikleri? için geliştirmek istiyorlar. Ucuz olmaları da bir başka avantajları. Gelecektegüvenlik ile ilgili konularda bu silahlarla sık sık karşılaşacağız. Şimdiden bazı savunma uzmanları busilahların ?kuvvet çarpanı? olduğunu ciddi bir biçimde iddia etmekte. Biyolojik, kimyasal,konvansiyonel, elektrik-elektromanyetik, radyo dalgaları, laser vb. tüm silah teknolojilerinde varolmaları, gerçekten ciddi bir potansiyele sahip olduklarının en büyük kanıtı.Çalışmanın kapsamı; ABD'nin ÖOS Politikalarını anlamak için, ÖOS'ları da bilmenin, tanımanıngerekli olduğu kanısıyla, geniş tutulmuştur.Bu araştırma; Öldürücü Olmayan Silahları tarihçesi ile birlikte incelemek, bu silahların gerçekte ?iyikalpli? olup, olmadıklarını araştırmak ve daha sonra ABD'nin 21 nci yüzyılın güvenlikortamında bu silahlar için ne düşündüğünü, bu silahlara yönelik taktik, operatif, stratejikhedeflerini sorgulamak maksadıyla yapılmıştır. Araştırmanın alt amaçlarını da şöyle sıralayabiliriz.a. Bu silahlar nasıl tanımlanmaktadır ve çeşitleri nelerdir?b. nsan-hayvan-bitki-teçizat/malzeme-altyapı üzerinde ne tür etkiler gösterirler?c. Kullanım maksatları ve kullanım alanları nelerdir?d. Bu silahların geliştirilmesine olanak sağlayan teknolojiler nelerdir?e. ÖOS'lara yönelik farklı düşünce, kaygı ve eleştiriler nelerdir?f. ABD'nin ulusal güvenlik politikalarında ve askeri yapılanmasında ağırlıkları ve öncelikleri nedir,gelecekte ne olacaktır?Tezin hazırlanmasında bu konuda mevcut olan literatür; kütüphane, devlet arşivleri, açık basın vepiyasada mevcut olan kitaplar araştırılarak toplanmış ve okunduktan sonra çözümlenerek,yorumlanmıştır. Literatür taramasına ek olarak NATO ve BM görevlerine katılmış askeripersonel ile görüşmeler yapılarak bu tür silahların kullanımına tanık olup olmadıkları sorulmuş,tanık olduklarını beyan edenlere ise ne tür etkiler gözlemledikleri tekrar sorulmuştur.Bulgularımızın neticesinde şunu söyleyebiliriz ki; bu silahlar sahip oldukları önemli avantajlarınyanında, en az onlar kadar güçlü dezavantajlara sahiptir. Bu silahlara yönelik eleştiriler ise; çok gizlişekilde araştırılmaları ve geliştirilmeleridir. Bir başka eleştiri ise etkilerini tam olarak belirlenmedenüretip kullanılmaları başlığında yoğunlaşmaktadır. Özellikle ABD 1940'lı yıllardan beri bu silahlarlailgili her çalışmayı gizliyor, gizliliği kanunlarla koruyarak erişimi engelliyor. Yine de bu silahlarsavaşın, çatışmanın, kargaşanın vahşi ve de acımasız yüzleri için bir umuttur. En kapsamlı kullanımları1995 yılında Somali'de gerçekleşti. Yakın bir gelecekte ÖOS'ların uluslararası silah kontrolantlaşmalarına dahil edilmesi mümkün gözükmüyor ama bir gün bu da gerçekleştirilecek ve insanlarşiddetin de kansız veya daha az kanla sonuçlanabileceğine tanıklık edecekler.Anahtar kelimeler: Asimetrik Savaş, Barışı Tesis Etme, /Barışı Koruma, Düşük Yoğunluklu Çatışma, ÖldürücüOlmayan Silah, Savaş Dışı Harekat/ Operasyon ; Sakarya University Institute Abstract ot Master?s ThesisTezin Başlığı: The United States Of America?s Policies on Non Lethal Weapons/ Weapon SystemsAuthor: Uğur AKTÜRK Supervisor: Assoc.Prof. Dr. brahim KAM LDate: 29 May 2006 Nu. Of pages: VIII (pre text) + 76 (main body)Department: International Affairs Subfield:Despite being old fashioned as forms of weapons, they are newly common technologies under the name of non-lethals.especially after the post cold-war era. They have gained popularity and have varied systematicaly after the large scale warsleft its place to the small scale operations such as peace-support, peace enforcement, peacekeeping and humane aid opreationswhich are executed for limited objectives and regions. Presence of relatively more civilian people in the center of theseoperations needs different weapons and strategies to use. Availibity of information in common use, increasing pressure ofmedia and public-interest force goverments search for new and more humani and less risky ways, tools to provide security.Countries, give much attetion to these new technologies because they reduce the risks of death, permanet injuries andhandicaps in military operations, humanitarian operations and riot control operations and they give less damage to thematerial and infrastructure. Their costs are another advantage too. It seems that we will confront with them more frequently inthe affairs of security in near future. Some defence expert claim that these weapons will be multiple-force in every securitysituations. Their presence in the forms of biological, chemical, conventional, electric-electromanyetic, radio waves laserweapons is the prof of their potential.The scope of study is widened to know more about the NLW?s and to understand USA politics as well. The first two sectionof the study will provide large scale knowledges on these weapons.This study is conducted to examine the NLWs with their history , to search waether these Technologies are really good-hearted, to understand what the USA thinks, aims, does for these weapons.We can define the subgoals of theseobjectives as follows;How are these weapons defined, their types classified?a.What are their impacts on human-animals-plants, material-equipment,and infrastructure?b.What are the purposes, areas of employment?c.What are the Technologies that provide these weapons?d.What are the controversies and anxiety for them?e.What are the aims and priorities of the USA for the security and military policy and what will it be in future?f.While searching answers to these questions, the literature (books ,reports, concepts, comments, articles, treaties andprotocols) on this subject have been scanned and interpreted. Besides , interviews have been conducted withMilitary personnel who have participated in BM and NATO misions especially to make use of theirexperience, if they have witnessed any such incidents.From what we have derived .so far, we can conclude that these weapons have critical distadventages too, besidesthe advantages they have.Since 40s USA has spesifically restricted accesion to the researches on this matter by lawkeeping them as secret which makes their objectives and policies uncertain to the rest of the world. However theyare hope for the wild, bloody conflicts and wars. They were widely used in Somalia in 1995. It seems impossible to addthem international treatys and conventions in this decades but it will be and people will see conflicts and wars can endwithLess damage and less blood.Key Words: Assymmetric Warfare, Peacekeeping Peace Enforcement, Low Intensity Conflict, NonlathelWeaponsandWeaponSystems, OperationsOtherThanWarviii

[ABSTRACT]. Objective. To identify, assess, and compare existing policies on noncommunicable diseases (NCDs) in the Caribbean, gaps in policy responses, and the factors influencing successful policy development and implementation following the Port of Spain Declaration of 2007. Specifically, to examine policies that target the upstream determinants of two NCD risk factors—unhealthy diets and physical inactivity. Methods. A total of 76 semi-structured interviews with 80 relevant stakeholders in government, the private sector, and civil society were complemented by policy document analysis. Interviews were analyzed pragmatically, framed by the CARICOM government commitments, the WHO NCD Action Plan, a Multiple Streams framework approach, and realist evaluation ideas. Results. The most widely-reported policy successes involved health promotion activities (e.g., school meal programs) that leveraged multisectoral collaboration among government ministries, such as Health, Education, and Agriculture. Large policy gaps still exist around creating legislative, physical, and social environments to support healthy eating and physical activity at the population level. Multisectoral NCD commissions successfully reached across sectors, but had limited influence on policy development. Different policy levels emerged with national-level policies considered a lengthy process, while "On-the-ground" programming was considered faster to implement than national policies. External barriers included a reliance on food imports enabled by international trade agreements limited availability, quality, and affordability of healthy foods. International pushback limited legislation to reduce food imports and the absence of an international/regional framework, similar to the Framework Convention on Tobacco Control, further impedes efforts. Conclusions. Regional collaboration and political support across sectors are essential to accelerating the pace of action to support healthy eating and active living environments. Policy "blueprints" could accelerate the process of development. Regional "NCD champions" could spearhead such responses and approaches. ; [RESUMEN]. Objetivo. Identificar, evaluar y comparar las políticas existentes sobre enfermedades no transmisibles (ENT) en el Caribe, las brechas en las respuestas políticas y los factores que influyeron en el desarrollo y la implementación de políticas exitosos luego de la Declaración de Puerto de España en 2007. Específicamente, examinar las políticas que se enfocan en dos factores de riesgo de ENT: las dietas no saludables y la inactividad física. Métodos. Se efectuaron 76 entrevistas semiestructuradas a 80 interesados relevantes pertenecientes al gobierno, el sector privado y la sociedad civil, y la información obtenida se complementó con un análisis de los documentos sobre las políticas. Las entrevistas se analizaron pragmáticamente en el marco de los compromisos de los gobiernos del CARICOM, el Plan de Acción sobre las ENT de la Organización Mundial de la Salud, un enfoque del marco de Flujos Múltiples e ideas de evaluación realistas. Resultados. Los resultados positivos de las políticas más reportados incluyeron las actividades de promoción de la salud (por ej., los programas de comidas escolares) que consiguieron la colaboración multisectorial de diferentes instituciones gubernamentales tales como los ministerios de salud, educación y agricultura. Todavía existen grandes brechas políticas relacionadas con la creación de entornos legislativos, físicos y sociales que apoyen la alimentación saludable y la actividad física a nivel de la población. Las comisiones multisectoriales dedicadas a las ENT presentaron un alcance adecuado en todos los sectores, pero tuvieron una influencia limitada en el desarrollo de políticas. Se observaron diferentes niveles de políticas y las de nivel nacional fueron procesos prolongados; los programas "en el terreno" fueron más rápidos de implementar. Las barreras externas incluyeron la dependencia de las importaciones de alimentos permitidas por los acuerdos comerciales internacionales, que limitan la disponibilidad, la calidad y la asequibilidad de los alimentos saludables. La limitada legislación a nivel internacional para reducir las importaciones de alimentos y la ausencia de un marco internacional o regional, similar al Convenio Marco para el Control del Tabaco, dificulta aún más los esfuerzos. Conclusiones. La colaboración regional y el apoyo político en todos los sectores son esenciales para acelerar el ritmo de acción en apoyo de una alimentación saludable y entornos que favorezcan una vida activa. Los "proyectos" de políticas podrían acelerar el proceso de desarrollo. Los "campeones regionales contra las ENT" podría liderar las estrategias y respuestas. ; [RESUMO]. Objetivo. Identificar, avaliar e comparar as políticas existentes sobre doenças não transmissíveis (DNT) no Caribe, as lacunas nas respostas e fatores que influenciam o desenvolvimento e implementação de políticas bem sucedidas depois da Declaração de Porto Espanha em 2007. Especificamente, examinar as políticas que apontam para dois fatores de risco de DNT: dietas não saudáveis e inatividade física. Métodos. Um total de 76 entrevistas semi-estruturadas com 80 participantes diretos, pertencentes ao governo, ao setor privado e à sociedade civil, foram complementados com a análise de documentos sobre as políticas estabelecidas. As entrevistas foram analisadas pragmaticamente, enquadradas nos compromissos dos governos do CARICOM, no Plano de Ação das DNTs da Organização Mundial da Saúde, numa abordagem do quadro de fluxos múltiplos e em ideias de avaliação realistas. Resultados. Os resultados positivos das políticas mais divulgados incluíram atividades de promoção da saúde (por exemplo, programas de alimentação escolar) que tiveram colaboração multissetorial de diferentes instituições governamentais, como os ministérios da saúde, educação e agricultura. Ainda existem grandes lacunas políticas em torno da criação de ambientes legislativos, físicos e sociais para apoiar a alimentação saudável e a atividade física no nível populacional. As comissões multissetoriais de ENT alcançaram com sucesso todos os setores, mas tiveram influência limitada no desenvolvimento de políticas. Diferentes níveis de políticas foram observados e aqueles em nível nacional foram processos prolongados; os programas "no terreno" foram mais rápidos para implementar. As barreiras externas incluíram a dependência de importações de alimentos permitidas por acordos comerciais internacionais que limitam a disponibilidade, qualidade e acessibilidade de alimentos saudáveis. A legislação internacionalmente limitada para reduzir as importações de alimentos e a ausência de um quadro internacional o regional, semelhante à Convenção-Quadro para o Controle do Tabaco, torna os esforços ainda mais difíceis. Conclusões. A colaboração regional e o apoio político em todos os setores são essenciais para acelerar o ritmo de ação em apoio à alimentação saudável e a ambientes de vida ativa. Os "esquemas" de políticas podem acelerar o processo de desenvolvimento. Os "campeões regionais de ENT" poderiam liderar as estratégias e respostas.

The academic discourse of the early 1970s put interdisciplinarity on the agenda, the subject of which was deviance and crime. For half a century, the categories "deviant", "public penitentiary policy", "social responsibility of the state" and related categories have become the subject of official public political discourse. At the same time a comprehensive study of social control policy in political science has not shaped. Changing the discourse of penality in the late XX century reflects the dominance of the ideology of social defense in relation to deviant behavior and appropriate methods of ensuring social order. In accordance with the realities of the XXI century, the concept of protection (security) of society has been updated as a political priority. Declared "apolitical" classical justice have undergone a transformation of meanings. "Justice" has been replaced by managerial indicators of "economically justified social security", and "justice" itself by "social control" (since the late 1990s – "socio-technological control"). The dissertation substantiates the concept of the panoptic-carceral state, the functions of which are reduced to maximum social control of the population through its widespread use by institutions of imprisonment, the spread of non-institutional forms of restriction of liberty (including those not related to criminal justice) and digital control practices. The dissertation clarifies the consequences of the global impact on the state penitentiary policy: 1) transformation of social control according to the scheme "binary code of legality - disciplinary mechanism - security device" to the level of the fourth modulation (panoptic risk modulator), which is manifested in the creation of a system of panoptic spatial-virtual risk management, which consists in controlled and cost-effective reproduction of deviance as a product with appropriate commercial characteristics and qualities; 2) the transformation of the "criminal law of freedom" into the "criminal law of risks" and the involvement of civilian instruments in social control, as a manifestation of clarifying the political and legal principles of formation and implementation of penitentiary policy of the world; 3) differentiation of penitentiary practices of European and North American countries, penitentiary policy of Muslim countries, countries of South America and the Caribbean; 4) involvement of private actors in the implementation of penitentiary policy and demonopolization of the state's right to determine the principles of social control in open societies; 5) the creation by private national and transnational actors of territories of social control (prison-industrial complexes) that are not controlled by the states and constitute the possibility of forming private solitary quasi-states with the use of forced labor of prisoners. The dissertation formulates probable scenarios for the evolution of social control policy in the global and national dimensions, among which the most probable is the following. Given the persistence of modern global trends, we should expect a decrease in the number of social control centers, including TNCs, leading countries, global cities that will compete for resources, including the creation of prison-industrial complexes, migration centers, and other institutions, which are focused on maintaining marginalization of persons who are identified as dangerous elements of society. The dissertation introduces the concept of quasi-deviant as a special collective object of social control in the XXI century with the key characteristic "dangerous condition of the person" (pericolosità). The author identified the policy of probation as a component of the concept of "penitentiary policy" in the light of the concept of "punitive city" and as an element of the panoptic-carceral state of the XXI century. The author proposed the category of penological pessimism as a fundamental characteristic of social control in the XXI century due to the crisis of paradigms of general prevention and rehabilitation of deviants, as a result of which the category of active penological pessimism was formulated for the first time as a basis for studying the essence, forms and manifestations of social control in the XXI century. The dissertation establishes the supranational nature of modern penitentiary policy and identifies the factors influencing the spread of the phenomenon of supranationalization of penitentiary policy, as well as establishes the relationship between privatization and supranationalization of penitentiary policy. The dissertation formulates the principles, forms and consequences of the formation and implementation of the Ukrainian penitentiary policy (1991 – 2021), which is defined in the form of a system of quantitative and qualitative indicators. ; В работе обоснована концепция паноптично-карцерного государства и проанализированы тенденции инкарцерации современного общества. Доказано, что применение заключения и его неинституциональных приложений ограничивается только в Европе, а надзорно-дисциплинарные механизмы, которые еще недавно анализировались в категориях наказания, больше ассоциируются с мерами безопасности. Пенитенциарные системы национальных государств в XXI в. испытали и продолжают испытывать большого политического влияния, прежде всего, вследствие упадка велфаристского государства и сопутствующих традиционных целей социального контроля. При этом дальнейшей и еще более глубокой политизации пенитенциарных систем национальных государств способствует пунитивная постмодернистская культура социального контроля. В работе анализируется категория квазидевианта как особого коллективного объекта социального контроля в XXI в. с ключевой характеристикой «опасное состояние личности», где указано состояние может формироваться вне классических формальных пунитивних процедур. Анализируется формирование системы постреабилитационных тотальных институций в обновленной системе социального контроля и переход власти от национальных государств к частным актеров. Анализируется изменение сущности государства за счет делегирования такой функции частным акторам, причем «делегирование функции» нередко трансформируется в «захват политической власти». Исследуются особенности украинской пенитенциарной политики и ее модуляции. Установлено, что украинская пенитенциарная политика является непоследовательной, лишенной преемственности и прозрачности (в том числе финансовой). Пенитенциарную политику Украины за период последних тридцати лет можно определить как «а-политику», а иногда даже как «анти-политику», учитывая негативные показатели государственного управления пенитенциарной системой. Доказано, что появление в международных стандартах и национальном законодательстве многих государств неопозитивистских категорий свидетельствует о разрыве между формально декларируемыми целями и политическими отношениями. Система контроля общества XXI века не предназначена для достижения указанных формально-классических целей, поскольку она выполняет другие более важные функции, связанные с еще большим растворением в теле общества постмодернистской дисциплины и цифрового социального контроля. ; У роботі обґрунтовано концепцію паноптично-карцерної держави та проаналізовано тренди інкарцерації сучасного суспільства. Доведено, що на сучасному етапі застосування ув'язнення та його неінституційних додатків обмежується лише в Європі, а наглядово-дисциплінарні механізми, що донедавна аналізувалися у категоріях покарання, більше асоціюються із заходами безпеки. Пенітенціарні системи національних держав у ХХІ ст. зазнали й продовжують зазнавати більшого політичного впливу, перш за все, внаслідок занепаду велфаристської держави та супутніх традиційних цілей соціального контролю. При цьому подальшій та ще глибшій політизації пенітенціарних систем національних держав сприяє пунітивна постмодерністська культура соціального контроля. У роботі аналізується категорію квазідевіанта як особливого колективного об'єкта соціального контролю у ХХІ ст. з ключовою характеристикою «небезпечний стан особи», де зазначений стан може формуватися поза межами класичних формальних пунітивних процедур. Аналізується формування системи постреабілітаційних тотальних інституцій в оновленій системі соціального контролю та перехід влади від національних держав до приватних акторів. Аналізується зміна сутності держави за рахунок делегування такої функції приватним акторам, причому «делегування функції» нерідко трансформується у «захоплення політичної влади». Досліджуються особливості української пенітенціарної політики та її модуляції. Встановлено, що українська пенітенціарна політика є непослідовною, позбавленою спадкоємності та прозорості (у тому числі фінансової). Пенітенціарну політику України за період останніх тридцяти років можна визначити як «а-політику», а інколи навіть як «анти-політику» з огляду на негативні показники державного управління пенітенціарної системою. Доведено, що поява у міжнародних стандартах та національному законодавстві багатьох держав неопозитивістських категорій свідчить про розрив між формально задекларованими цілями та політичними відносинами. Система контролю суспільства ХХІ ст. не призначена для досягнення зазначених формально-класичних цілей, оскільки вона виконує інші більш важливі соціальні функції, пов'язані зі ще більшим розчиненням в тілі суспільства постмодерністської дисципліни та цифрового соціального контролю.

History is an important determinant of current economic development. One reason is cultural learning, which includes imitating behaviors from ancestors in order to save individual learning costs. Amongst anthropologists, there is widespread agreement that it is cultural learning that makes humans so adaptive in comparison to other species, which imitate less or worse. Nevertheless, culture also makes humans less adaptive than economists assume for the homo economicus (because humans imitate many behaviors without appraisal, inefficient behaviors might persist for a long time before they are changed). In this PhD research, much attention is focused on a cultural trait called self-efficacy. The concept has been developed by psychologist Albert Bandura and describes how much a person believes to have the ability to achieve self-chosen goals. Research has shown that self-efficacy affects which goals are chosen and how effectively they are pursued. Individuals with low self-efficacy in a domain either avoid it, or are unmotivated to invest sufficient effort, especially in the face of obstacles. The thesis begins with an investigation of whether colonial experiences persist to affect current contract farming performance in Ghana. During colonial times, the British government established cocoa export cooperatives and Christian missionaries established schools. The performance of the cocoa export cooperatives is found to have shaped the long term self-efficacy of the farmers in regard to the profitability of such global value chains and the Christian missionary schools persistently lowered village level social capital. Thus, historically rooted cultural differences currently explain the performance of contract farming in different communities. Even earlier causes of divergent cultures are the experiences with pre-industrial subsistence farming systems. Where the biogeography incentivized cereal farming, farmers were rewarded for agricultural investments and thus developed self-efficacy regarding agricultural investments. Where the biogeography incentivized other farming systems based on roots, tubers, or tree crops, investments were less rewarding and farmers developed lower investment self-efficacy. These differences are found to significantly explain income differences amongst Ghana's current pineapple farmers. The causal channel are investments, which are critical for the profitability of pineapple and which are determined by the farmers' investment self-efficacy. A special feature of self-efficacy is furthermore, how people react to adversity. Whereas high self-efficacy leads people to increase their efforts after failure, low self-efficacy leads to decreased efforts. It is found that farmers with high self-efficacy are able to mitigate a significant share of lost income from droughts. The reason is that they are more likely to adopt a climate smart innovation that conserves water when rainfall decreases. Their peers with low self-efficacy are not found to adapt. Investing which farmers achieve higher incomes than predicted by ancestral' experiences, it is the well known variables education and social capital. Thus, overcoming history is not found to require special policies, at least for the pineapple farmers in Ghana. Agricultural trainings about innovations are also a potential policy tool to increase rural incomes in Ghana. However, a significant effect is only found for more complex innovations, whereas simpler innovations can easily be learned from other farmers. Globally, a very different relationship between culture and economics is investigated. Attempting to explain why not all World Heritage sites are promoted as such, it is found that site and regional specific, economic variables explain the pattern well – whereas constraints and the collective benefit do not matter much. To strengthen the brand, it is thus either necessary to help more sites to benefit, or to make promotion mandatory. ; Geschichte erklärt ökonomische Unterschiede – zwischen Weltregionen, Ländern, Regionen und Individuen. Ein Grund dafür ist Kultur. Kultur ermöglicht es uns, Lernkosten einzusparen, weil Verhaltensmuster unser Vorfahren übernommen werden, ohne das wir sie genau verstehen müssen. Anthropologen sind sich weitgehend einig, dass es unsere Fähigkeit der Imitation ist, die uns Menschen so anpassungsfähig macht, im Vergleich zu andere Spezies, die entweder weniger oder einfach schlechter imitieren. Allerdings macht uns Kultur auch weniger anpassungsfähig als es häufig in der Ökonomie für den Homo Oeconomicus angenommen wird. Schließlich führt Kultur dazu, dass Verhaltensmuster oft einfach imitiert werden, ohne in Frage gestellt zu werden. In dieser Doktorarbeit sind mehrere Kapitel dem Konzept der wahrgenommenen Selbst-Wirksamkeit gewidmet. Die Bedeutung der Selbst-Wirksamkeit wurde vor Allem von Psychologe Albert Bandura erforscht. Es beschreibt wie sehr eine Person daran glaubt, die Fähigkeit zu haben, ihre selbst gewählten Ziele zu erreichen. Dieser Glaube beeinflusst, welche Ziele gewählt werden, und wie effektiv ihre Erreichung verfolgt wird. Personen mit niedriger Selbst-Wirksamkeit in einer Domäne vermeiden sie entweder vollständig, oder sind unmotiviert genügend zu investieren – insbesondere wenn auch noch weitere Hürden hinzukommen. Eine der Haupt-Forschungshypothesen dieser Arbeit war, dass wahrgenommene Selbst-Wirksamkeit historisch-kulturell bedingt ist und Relevanz für die Entwicklungsökonomie hat. Die Arbeit beginnt mit einer Analyse, ob Koloniale Erfahrungen in Ghana den Erfolg von Produktions-Verträgen in der Landwirtschaft beeinflussen. Zu Kolonialzeiten etablierte die britische Regierung Kooperativen für den Kakao Export und Christliche Missionare etablierten Schulen. Der damalige Erfolg der Kooperativen beeinflusst noch heute die Selbst-Wirksamkeit der Landwirte im Bezug auf globale Wertschöpfungsketten, und die Christlichen Missions-Schulen beeinflussen noch immer ihr Sozial-Kapital. Beide Variablen sind sehr wichtig für den Erfolg der Vertragslandwirtschaft, welche wiederum ein wichtiges Werkzeug zur Armutsbekämpfung ist. Sogar noch früher als die kolonialen Erfahrungen sind Erfahrungen mit Vor-Industriellen Produktionssystemen. In Regionen, in denen die Biogeographie den Anbau von Getreide bevorzugte, entwickelten die Landwirte hohe Investitions-Selbst-Wirksamkeit, weil Getreide Investitionen belohnte. In anderen Regionen, in denen die Biogeographie eher andere Anbausysteme bevorzugte, entwickelten die Landwirte eher niedrige Selbst-Wirksamkeit, weil zum Beispiel Wurzeln und Knollen wie Cassava und Yams, Investitionen weniger erforderten und auch weniger belohnen. Im heutigen Ananas-Anbau spielen Investitionen eine sehr wichtige Rolle. Interessanterweise investieren die Nachfahren von getreideanbauenden Landwirten deutlich mehr als die Nachfahren von anderen Landwirten, weshalb sie deutlich höhere Einkommen haben. Eine besondere Eigenschaft der Selbst-Wirksamkeit ist, dass sie die Reaktion auf Rückschläge beeinflusst. Individuen mit hoher Selbst-Wirksamkeit reagieren mit erhöhter Motivation, während Individuen mit niedriger Selbst-Effektivität möglicherweise ganz aufgeben. Für die Landwirte in Ghana ist der Regen eine wichtige Einkommens-Determinante. Spannenderweise kann man in der Tat beobachten, dass Landwirte mit hoher Selbst-Wirksamkeit auf Dürren mit der Übernahme wassersparender Innovation reagieren, während Landwirte mit niedriger Selbst-Effektivität sich gar nicht anpassen. Diese Ergebnisse führen natürlich zu der Frage, welche Faktoren es wohl Personen und Regionen ermöglichen, bessere ökonomische Ergebnisse zu erzielen, als von ihrer Geschichte prognostiziert. Die Antwort: Bildung und Sozial-Kapital. Trainings in ausgewählten Innovationen können ebenfalls helfen. Es ist allerding klar, dass Trainings nicht für alle Technologien gleich effektiv sind. Im Hinblick auf nachhaltige Intensivierungs-Technologien ist das Ergebnis, dass eher simple Innovation leicht von anderen Landwirten gelernt werden können, wodurch deutlich weniger Training notwendig ist, als für komplexere Innovationen, die stark und lange vom Training profitieren. Zum Ende wird global eine ganz andere Beziehung zwischen Ökonomie und Kultur untersucht. Die Weltkulturerbeliste der UNESCO soll besondere Orte beschützen und kommunizieren. Eine wichtige Frage für die UNESCO ist jedoch, warum sich nicht alle gelisteten Orte klar als Weltkulturerbestätte identifizieren. Die Antwort ist eine Reihe orts- und regions-spezifischer Anreize, häufig verbunden mit Tourismus-Einnahmen. Die Kosten der Weltkulturerbe-Vermarkung und die Motivation das Program voranzubringen spielen im Gegensatz kaum eine Rolle. Ein großer Anteil des Verhaltens ist rein kulturell bedingt, sodass Orte im nahen Osten zum Beispiel gar nicht als Weltkulturerbe-Stätte vermarktet werden, und besonders in Asien sehr stark.

Con la apertura de la economía, Colombia entró en el proceso de globalización de los mercados; este hecho lanzó a las empresas de un día para otro, a una competencia internacional para la cual muy pocas estaban preparadas. A los problemas de obsolescencia de tecnología, altos costos de operación, deficiente capacitación del recurso humano y falta de experiencia para competir en los nuevos mercados se unió las exigencias de requisitos y certificaciones en los campos de la Calidad y el Medio Ambiente. Surgió entonces la necesidad inicial de implementar y certificar sistemas de aseguramiento de calidad ISO 9000, y mas recientemente los sistemas de administración ambiental ISO 14000, temas desconocidos hasta entonces para la gran mayoría de las empresas de Colombia. No obstante carecer del adecuado conocimiento en este campo y menos el recurso humano capacitado para acometer estas nuevas iniciativas por parte de las empresas, los empresarios han mostrado gran interés en la implementación del sistema y el gobierno por apoyar y facilitar el proceso. ; Instituto Tecnológico y de Estudios Superiores de Monterrey ITESM;Corporación Universitaria Tecnológica de Bolívar CUTB ; 1. ANTECEDENTES 6 1.1 GENERALIDADES 6 1.2 LAS FASES DEL PROYECTO PILOTO 10 1.3 EL GRUPO PILOTO ISO 14000 DE LA FUNDACION MAMONAL 12 2. EL PROBLEMA 13 2.1 DESCRIPCIÓN DEL PROBLEMA 13 2.2 FORMULACION DEL PROBLEMA 17 3. MARCO TEORICO 19 3.1 DELIMITACION 19 3.2 MARCO DE REFERENCIA 19 3.3 ¿QUÉ ES ISO? 28 3.4 ¿QUÉ ES ISO 14000? 28 3.5 ¿QUÉ ES LA CERTIFICACIÓN? 29 3.6 ¿QUIÉN OTORGA EL CERTIFICADO ISO 14001? 30 3.7 ¿CÓMO ES EL PROCESO DE CERTIFICACIÓN? 30 3.8 HIPÓTESIS DE TRABAJO 31 3.9 VARIABLES 32 4. DESCIPCION DE LOS PROCESOS DE IMPLEMENTACION DEL SAA ISO 14001 EN LAS EMPRESAS DEL GRUPO PILOTO DE LA FUNDACIÓN MAMONAL. 33 4.1 CABOT COLOMBIANA S.A. 33 4.1.1 Estrategia y decisión de implementar el SAA. 33 4.1.2 Actividades previas 34 4.1.3 Diagnóstico. 35 4.1.4 Sensibilización 37 4.1.5 Capacitación 38 4.1.6 Emisión de la política 38 4.1.7 Aspectos ambientales 41 4.1.8 Requisitos legales y otros. 43 4.1.9 Objetivos y metas ambientales 45 4.1.10 Programa de administración ambiental 47 4.1.11 Estructura y responsabilidad 48 4.1.12 Capacitación y entrenamiento 49 4.1.13 Comunicaciones 51 4.1.14 Documentación del SSA. 52 4.1.15 Control de documentos 54 4.1.16 Control operacional 54 4.1.17 Preparación y respuesta ante emergencia 55 4.1.18 Monitoreo y medición 56 4.1.19 No conformidadad y acción correctiva 58 4.1.20 Registros 58 4.1.21 Auditoría interna 59 4.1.22 Revisión por la gerencia 60 4.1.23 Descripción de programas ambientales 61 4.2 PROPILCO S.A. 64 4.2.1 Estrategia y decisión de implementar el SAA. 64 4.2.2 Actividades previas 66 4.2.3 Diagnóstico 66 4.2.4 Sensibilización 67 4.2.5 Capacitación inicial 67 4.2.6 Emisión de la política 68 4.2.7 Aspectos ambientales 68 4.2.8 Requisitos legales y otros 70 4.2.9 Objetivos y metas ambientales 71 4.2.10 Programa de administración ambiental 72 4.2.11 Estructura y responsabilidad 73 4.2.12 Capacitación y entrenamiento 75 4.2.13 Comunicaciones 76 4.2.14 Documentación del SAA 78 4.2.15 Control de documentos 79 4.2.16 Control operacional 4.2.17 Preparación y respuesta ante emergencia 80 4.2.18 Monitoreo y medición 82 4.2.19 No conformidadad y acción correctiva 82 4.2.20 Registros 83 4.2.21 Auditoría interna 84 4.2.22 Revisión por la gerencia 85 4.2.23 Descripción de programas ambientales 87 4.3 PETCO S.A. 93 4.3.1 Estrategia y decisión de implementar el SAA. 93 4.3.2 Actividades previas 94 4.3.3 Diagnóstico 95 4.3.4 Sensibilización 95 4.3.5 Capacitación inicial 96 4.3.6 Emisión de la política 96 4.3.7 Aspectos ambientales 97 4.3.8 Requisitos legales y otros 98 4.3.9 Objetivos y metas ambientales 99 4.3.10 Programa de administración ambiental 100 4.3.11 Estructura y responsabilidad 101 4.3.12 Capacitación y entrenamiento 101 4.3.13 Comunicaciones 102 4.3.14 Documentación del SAA 103 4.3.15 Control de documentos 105 4.3.16 Control operacional 105 4.3.17 Preparación y respuesta ante emergencia 105 4.3.18 Monitoreo y medición 106 4.3.19 No conformidadad y acción correctiva 107 4.3.20 Registros 107 4.3.21 Auditoría ambiental 107 4.3.22 Revisión por la gerencia 108 4.3.23 Descripción de programas ambientales 108 4.4 RESPUESTA A PREGUNTAS FRECUENTES. 114 4.5 INDICADORES DE GESTION AMBIENTAL. 117 4.5.1 Indicadores concertados 117 4.5.2 Indicadores diseñados para medir beneficios 118 4.6 La opinión de los empleados 119 5. BENEFICIOS NO ECONOMICOS 125 5.1 CABOT COLOMBIANA S.A. 125 5.2 PROPILCO S.A. 127 5.3 PETCO S.A. 128 6. BENEFICIOS ECONOMICOS 130 6.1 CABOT COLOMBIANA S.A. 131 6.2 PROPILCO S.A. 134 6.3 PETCO S.A. 138 7. MODELO DE GESTION INTEGRAL 142 8. GUIA PRACTICA DE IMPLEMENTACION 151 9. CONCLUSIONES 201 10. RECOMENDACIONES 202 11. BIBLIOGRAFIA 208 12. ANEXOS Anexo 1. Descripción de las empresas del grupo piloto. Anexo 2. El interés del gobierno y los empresarios en la Certificación Ambiental. Anexo 3. Ejemplo de empresas extranjeras que han obtenido benefi- cios con SAA ISO 14001. Anexo 4. Ficha ambiental. Anexo 5. Encuesta para sondear la opinión de los empleados. Anexo 6. Definición de términos. Anexo 7. Lista de siglas. ; Maestría ; With the opening of the economy, Colombia entered the process of globalization of markets; This fact launched companies from one day to the next, into an international competition for which very few were prepared. To the problems of obsolescence of technology, high operating costs, poor training of human resources and lack of experience to compete in new markets were added the demands of requirements and certifications in the fields of Quality and the Environment. Then the initial need arose to implement and certify ISO 9000 quality assurance systems, and more recently the ISO 14000 environmental management systems, topics unknown until then for the vast majority of companies in Colombia. Despite lacking adequate knowledge in this field and less trained human resources to undertake these new initiatives by companies, entrepreneurs have shown great interest in the implementation of the system and the government to support and facilitate the process.

Elon Musk's space company SpaceX recently secured a classified contract to build an extensive network of "spy satellites" for an undisclosed U.S. intelligence agency, with one source telling Reuters that "no one can hide" under the prospective network's reach.While the deal suggests the space company, which currently operates over half the active satellites orbiting Earth, has warmed to U.S. national security agencies, it's not the first Washington investment in conflict-forward space machinery. Rather, the U.S. is funding or otherwise supporting a range of defense contractors and startups working to create a new generation of space-bound weapons, surveillance systems, and adjacent technologies.In other words, America is hell-bent on a new arms race — in space.Space arms, then and nowAttempts to regulate weapons' presence and use in space span decades. Responding to an intense, Cold War-era arms race between the U.S. and Soviet Union, the 1967 Outer Space Treaty established that space, while free for all countries to explore and use, was limited to peaceful endeavors. Almost 60 years later, the Outer Space Treaty's vague language regarding military limitations in space, as space policy experts Michelle L.D. Hanlon and Greg Autry highlight, "leave more than enough room for interpretation to result in conflict."Stonewalling subsequent international efforts to limit the militarization of space (though the U.S. is participating in a new U.N. working group on the subject), Washington's interest in space exploration and adjacent weapons technologies also goes back decades. Many may recall President Ronald Reagan's 1983 Strategic Defense Initiative (SDI), which was established to develop land-, air-, and space-based missile defense systems to deter missile or nuclear weapons attacks against the U.S. Cynically referred to by critics as the "Star Wars" program, many SDI initiatives were ultimately canned due to prohibitive costs and technological limitations.And while the Pentagon established Space Command in 1985, the Space Force, an entirely new branch of the military "focused solely on pursuing superiority in the space domain," was launched in 2019, signaling renewed emphasis on space militarization as U.S. policy.Weapons contractors cash in Long-term American interest in space war tech now manifests in ambitious projects, where defense companies and startups are lining up for military contracts to create a new generation of space weaponry and adjacent tech, including space vehicles, hypersonic rockets, and extensive surveillance and communications projects.For starters, Space Force's Space Development Agency recently granted defense contractors L3Harris and Lockheed Martin and space company Sierra Space contracts worth $2.5 billion to build satellites for the U.S. military's Proliferated Warfighter Space Architecture (PWSA), a constellation of hundreds of satellites, built out on tranches, that provide various warfighting capabilities, including the collection and transmission of critical wartime communications, into low-Earth orbit. The PWSA will serve as the backbone of the Pentagon's Joint All-Domain Command and Control project, an effort to bolster warfighting capacities and decision-making processes by facilitating "information advantage at the speed of relevance."Other efforts are just as sci-fi-esque. Zoning in on hypersonic weapons systems and parts, for example, RTX (formerly Raytheon) and Northrop Grumman have collaborated to secure a DARPA contract for a Hypersonic Air-breathing Weapons Concept, where scramjet-powered missiles can travel at hypersonic speeds (Mach 5 or faster) for offensive purposes.And Aerospace startup True Anomaly, which was founded by military officers and has received funding from the U.S. Space Force to the tune of over $17 million, is developing space weapons and adjacent conflict-forward tools. An example is True Anomaly's Jackal Autonomous Orbital Vehicle, an imaging satellite able to take on, according to True Anomaly CEO Even Rogers, "rendezvous and proximity operations missions" with "uncooperative" targets.As True Anomaly finds fiscal success, accruing over $100 million in a December 2023 series B fundraising round from venture capitalists including Eclipse Ventures and ACME Capital, other aerospace start-ups are flooding the market with the assistance of the U.S. government, both in funding and other critical partnerships.Take how Firehawk Aerospace — which wants to "create the rocket system of the future" to "enab[le] the next generation of aerospace and defense systems" — partnered with NASA in 2021 to test rocket engines at NASA's Stennis Space Center in Mississippi. It recently secured Army Applications Laboratory and U.S. Air Force Small Business Innovation Research Awards to advance developments in its rocket motors and engines.And data and satellite-focused American space tech company Capella Space, a contractor for federal agencies including the Air and Space Forces, specializes in reconnaissance and powerful surveillance tools, including geospatial intelligence and Synthetic Aperture Radar monitoring that help national security officials identify myriad security risks. In early 2023, Capella Space even formed a subsidiary, Capella Federal, to provide federal clients with additional access to Synthetic Aperture Radar imagery services.We need diplomacy, not space superiorityThe funding of expensive, futuristic space surveillance and weapons projects indicates the U.S.'s eagerness to maintain superiority, where military personnel posit such advancements are critical within the context of both a "space race" and an increasingly tumultuous geopolitical climate, if not the possibility of war in space outright.As Space Force General Chance Saltzman declared at the recent Mitchell Institute Spacepower Security Forum: "if we do not have space, we lose." Testifying before the Senate Armed Services Committee in late February, U.S. Space Force General Stephen N. Whiting explained that the U.S. Space Command must bolster its military capacities through increased personnel training and investments in relevant technologies so that the U.S. is "ready if deterrence fails."While upping its own military capacities, however, Washington is simultaneously pushing against other countries' anti-satellite weapons testing, a capability the U.S. already has.What's more, the U.S. recently accused Russia of developing possibly nuclear anti-satellite weaponry in violation of the Outer Space Treaty. But the accusations, which Russia denies, are vague. And, as Todd Harrison of the Center for Strategic and Budgetary Assessments and Clayton Swope of the Center for Strategic and International Studies posit, Russia's use of such a weapon seems unlikely as it is "effectively [a] kamikaze attack," and would likely take out many of Russia's own satellites while prompting major retaliation from adversaries.In any case, such pointing fingers, when coupled with ongoing space deterrence and weapons proliferation efforts, does little to advance genuine diplomacy, where states could instead discuss, on equal terms, how space should be used and shared amongst nations. Ultimately, weapons and aerospace companies' efforts have launched a new generation of weaponry and adjacent tech — buoyed by consistent support from a "deterrence"-focused U.S. As a result, the military industrial complex has further expanded into the domain of space, where defense companies have new opportunities to score lucrative weapons contracts and theoretically even push for more conflict.

The proposal of a model of development that reconciles environmental conservation, especially of forest resources, and socioeconomic development is still a challenge to be achieved worldwide, especially in the Amazon region. Due to its amplitude, the Brazilian portion of the Amazon is a matter of great concern nationally and internationally. Agriculture stands out in the Brazilian Amazon for its socioeconomic importance and its tremendous potential to alter ecosystems and the provision of ecosystem services (ES). Among the different forms of agriculture (i.e. large and small farmers), family farms are key players for promoting rural sustainable development. Despite its importance, local actors supporting family farms face numerous challenges to promote agroecological transition of these farms. The general question that we want to contribute to with this thesis is: How can the conceptual framework of ES serve as a cognitive and operational basis to support the agroecological transition? We carried out this research in two contrasting municipalities in the eastern part of the Brazilian Amazon, Irituia and Paragominas. The farming sector of the first study site is dominated by family farming, which is often biodiversified. Contrastingly, large-scale industrial agriculture predominates in the second study site, although it coexists with family farming. We adopted a multi-actor perspective, with the participation of a heterogeneous set of local actors (e.g. policy makers, researchers, rural extension agents, farmers) related to rural issues. We implemented a "mixed methods approach" combining well-tested qualitative methodologies, such as semi-directive interviews and participant observation, with semi-quantitative methodologies such as questionnaires and a role-playing game. We first aimed to understand the perception of different local actors about ES and their co-production process. We observed that, in general, a diversity of ES is perceived by local actors. The perception of ES and the different possible ways to co-produce these ES differ significantly among actors. The type of activity performed by the stakeholders and their municipality are the main factors influencing their perception of ES co-production. The type of knowledge (more scientific or empirical) was also relevant to distinguish between the ways to perceive ES. We also sought to understand the importance of these perceptions in the decision-making process on land use. We investigated some contextual factors that influence this decision making process, focusing on factors external (notably institutional markets) and internal (e.g. labor, costs, cognitive aspects) to the agroecosystem. We realized that these markets are important for valuing agrobiodiversity, but this will depend on how they are managed at a municipal level and on the local institutional landscape. Accordingly, the agroecosystem may evolve towards agroecological or non-agroecological standards. Internal factors in the farm, such as labor, money, values also influence this decision making process. Finally, we sought to understand how the knowledge generated previously could contribute to operationalize the agroecological transition in our two study sites. Knowledge about ES issues generated in our research site contributed to disclose the expectations and factors that drive the actions of stakeholders regarding land use management. This knowledge was obtained through and was used to feed methodological tools to support agroecological transition. Finally, we highlight that the conceptual framework of ES co-production not only enables exploring elements correlated to agroecosystem management, it also serves as a viable tool to stimulate the communication of different actors on the subject. A better understanding of the mechanisms underlying the co-production of ES and the sharing of different knowledge and perceptions can support more collective awareness toward agroecological transition. ; La proposition d'un modèle de développement qui concilie la conservation de l'environnement, en particulier des ressources forestières, et le développement socio-économique reste un défi à relever globalement, en particulier dans la région amazonienne. En raison de son ampleur, une attention particulière est portée à la portion brésilienne de l'Amazonie et plus précisément à ses différentes formes d'agriculture en raison de leur importance socio-économique et de leur potentiel d'altération des écosystèmes et des services écosystémiques (SE). Dans ce contexte, l'agriculture familiale apparaît incontournable pour promouvoir le développement rural durable. Malgré son importance, les acteurs locaux qui soutiennent les exploitations agricoles familiales sont confrontés à de nombreux défis pour promouvoir la transition agroécologique. La question générale de cette thèse est : Comment le cadre conceptuel des SE peut-il servir de base cognitive et opérationnelle pour soutenir la transition agroécologique ? Nous examinons deux municipalités contrastées situées dans la partie orientale de l'Amazonie brésilienne : Irituia, dont le secteur agricole est dominé par une agriculture familiale qui se tourne vers la biodiversification ; et Paragominas, qui présente une prédominance de l'agriculture industrielle à grande échelle, qui coexiste avec l'agriculture familiale. Nous avons adopté une perspective multi-acteurs, impliquant une diversité d'acteurs locaux (e.g., des décideurs politiques, des chercheurs, des agents de vulgarisation rurale, des agriculteurs). Nous avons implémenté une « approche de méthodes mixtes » combinant des méthodologies qualitatives, telles que des entretiens semi-directifs et l'observation participante, avec des méthodologies semi-quantitatives telles que des questionnaires et un jeu de rôles. Nous avons d'abord cherché à comprendre la perception qu'ont les acteurs locaux sur la coproduction des SE. Une diversité de SE est perçue par ces acteurs locaux. La perception des SE et de leur processus de coproduction diffère sensiblement selon le type d'activité exercée par les acteurs et leur municipalité. Nous montrons également comment la nature de leurs connaissances (plus scientifique ou empirique) joue sur leur manière de percevoir les SE. Nous avons par ailleurs cherché à comprendre l'importance de ces perceptions dans le processus de prise de décision sur l'utilisation des terres en étudiant l'influence sur ce processus de décision de certains facteurs contextuels externes à l'agroécosystème (notamment les marchés institutionnels) et internes (e.g., la main-d'œuvre, les coûts, les aspects cognitifs). Nous avons constaté que la réussite de la valorisation de l'agrobiodiversité au moyen de marchés institutionnels dépend de la manière dont ils sont administrés au niveau municipal. Des facteurs internes à l'exploitation, tels que le travail, les revenus, les valeurs, influencent également ce processus de prise de décision. Finalement, nous avons cherché à comprendre comment les connaissances générées lors des étapes précédentes pouvaient contribuer à rendre opérationnelle la transition agroécologique dans les sites d'étude. Ces connaissances ont contribué à révéler les attentes et les facteurs qui motivent les actions des acteurs locaux relatives à la gestion de l'utilisation des terres. Elles ont été obtenues par et utilisées pour alimenter des outils méthodologiques visant à soutenir la transition agroécologique. Au final, nous avançons que le cadre conceptuel de la coproduction des SE permet d'aller au-delà de l'exploration des éléments corrélés à la gestion des agroécosystèmes. Il constitue également un outil pertinent pour stimuler la communication sur le sujet entre les différents acteurs. La compréhension des mécanismes qui soutiennent la coproduction des SE et le partage des différentes connaissances et perceptions associées éveillent une prise de conscience collective en faveur de la transition agro-écologique