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PurposeThe paper aims to examine the relationship between creating capabilities and political liberalism. It argues that the reality of climate change calls for the capabilities approach to be more rooted in a relational anthropology which the Aristotelian ethical tradition is more akin to.Design/methodology/approachIt discusses how traces of this ethical tradition can be found in Nussbaum's capabilities approach itself: affiliation as an architectonic capability leads to the common good being the end of political action, and practical reason as an architectonic capability leads to reasoning being structured by concerns for the common good.FindingsThe paper suggests some practical implications of an Aristotelian version of the capabilities approach.Originality/valueThe paper seeks to build an account of social justice based on the capabilities approach with Aristotelian roots.

Since the 1990s, Latin America has witnessed indigenous mobilization which contest the public policies implemented by their governments. They contend that public policy is not about following a linear development model of material accumulation, but about buen vivir or Good Living, about providing the conditions for people to live in harmony with each other and Nature. Buen vivir social movements aim at replacing the dominant cosmovision of humans above nature by another cosmovision of humans as part of nature. The paper discusses these buen vivir social movements in the context of wellbeing discourses and Sen's capability-based account of justice. It argues that buen vivir social movements testify that questions of justice cannot be separated from questions about the good life, and that the quality of relations people have with each other and with the environment, and the institutions which support these, is as important as capability outcomes for remedying unjust situations.

Abstract: The paper examines the relationship between Creating Capabilities and political liberalism. Originally founded on the basis of Aristotelian philosophy, the theory of 'capabilities' developed by Nussbaum turns to political liberalism in the mid 90's. Throughout the article, the principles of both perspectives are depicted and contrasted, focusing on the capacity of affiliation, the concept of common good and the idea of freedom. Severine Deneulin argues that the current reality calls for the capabilities approach to be more rooted in a relational anthropology which the Aristotelian ethical tradition is more akin to. This line can be found in Nussbaum's first approach to the theory of capabilities, where affiliation as an architectonic capability leads to the common good being the end of political action, and practical reason as an architectonic capability leads to reasoning ordered towards the achievement of the common good, to the detriment of individualism. ; Resumen: El artículo examina la relación entre Creando capacidades y el liberalismo político. Fundada originariamente sobre una base filosófica aristotélica, la teoría de las 'capacidades' desarrollada por Nussbaum, vira hacia el liberalismo político a mediados de los años 90. A lo largo del artículo, se exponen y contrastan los postulados de ambas perspectivas, centrándose en la capacidad de afiliación, el concepto de bien común, y la idea de libertad. Severine Deneuli n argumenta que la realidad actual llama al enfoque de las capacidades a estar más arraigado en una antropología relacional, que es más afín a la tradición ética aristotélica. Esta línea está presente en el primer acercamiento de Nussbaum a la teoría de las capacidades, donde la afiliación concebida como una capacidad arquitectónica, conduce a un razonamiento ordenado hacia la consecución del bien común, en desmedro del individualismo.

Resumen: El concepto de desarrollo humano "integral" analizado en Caritas in veritate muestra características similares al concepto de desarrollo humano adoptado por el Programa de las Naciones Unidas para el Desarrollo (PNUD) que surge del "enfoque de las capacidades" de Amartya Sen. Sin embargo, la Encíclica ofrece un agregado radical: la apertura a la trascendencia, de la que deriva una comprensión transformada de la razón y la libertad humanas. Unir la dimensión religiosa al concepto de desarrollo no es simplemente añadir una más a las otras dimensiones –social, económica, cultural, política y tecnológica– del desarrollo, sino introducir una antropología diferente. ; Abstract: The concept of "integral" human development discussed in Caritas in veritate shows many similarities with the concept of human development adopted by the UNDP which is rooted in the "capability approach" pioneered by Amartya Sen. However, it offers a radical addition: the openness to transcendence, from which derives a transformed understanding of human reason and human freedom. Adding the religious dimension to the concept of development does not merely add an extra dimension alongside the other dimensions –social, economic, cultural, political and technological– of development, but it introduces a different anthropology.

Based on various characteristics of Aristothecian ethics (moral realism, internalist fundamentaalism and contextual universalism), the article defines the aims of economic development as an open and incomplete set of different incalculable components. This incompleteness and inrecoverability poses serious problems in terms of choice and evaluation of these purposes in terms of international justice. These problems, far from being overcome by a quantitative reduction in the components of quality of life and the universalisation of these measures, must be addressed by a deliberative approach to rationality, leaving room for a contextual and normative assessment of the objectives to be pursued. The article proposes an Aristothecian approach to human development, that is to say, economic development geared towards a plurality of incalculable purposes defined on the basis of human nature and driven by practical rationality involving contextual perception and legislative deliberation as to the aims to be pursued, with a view to achieving the potential of human nature. ; Se basant sur diverses caractéristiques de l'éthique aristotélicienne (réalisme moral, essentialisme internaliste et universalisme contextuel), l'article définit les finalités du développement économique comme un ensemble ouvert et incomplet de différentes composantes incommensurables. Cette incomplétude et incommensurabilité posent de sérieux problèmes en matière de choix et d'évaluation de ces finalités en termes de justice internationale. Ces problèmes, loin d'être surmontés par une réduction quantitative des composantes de la qualité de vie et une universalisation de ces mesures, se doivent d'être abordés par une approche délibérative de la rationalité, laissant place à une évaluation contextuelle et normative des finalités à poursuivre. L'article propose une approche aristotélicienne du développement humain, c'est-à-dire un développment économique orienté vers une pluralité de finalités incommensurables définies à partir de la nature humaine, et ...

Religion has largely remained unexplored in development studies. This timely new book aims to fill that gap. The authors expertly review how religion has been treated in the evolution of development thought, how it has been conceptualised in the social sciences, and highlights the major deficiencies of the assumption of secularism. "Development practice is full of examples of the importance of religion in the lives of people in developing countries. However, religion has largely remained unexplored in development studies. This timely new book aims to fill that gap. The authors expertly review how religion has been treated in the evolution of development thought, how it has been conceptualised in the social sciences, and highlights the major deficiencies of the assumption of secularism. The book argues that development theory and practice needs to rewrite its dominant script regarding its treatment of religion, a script which has so far been heavily inscribed in the secular tradition. It puts forward an understanding of religions as traditions: that religions rest on central thesis and teachings which never cease to be re-interpreted in the light of the social, political and historical context. In addition to providing a conceptual framework for analysing the role of religion in development, the book provides numerous empirical examples drawn from the Christian and Islamic religious traditions. This comprehensive new guide to this key issue is essential for students, development thinkers and practitioners who wish to understand better the role taht religion plays in development processes and outcomes."--Publisher description