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Building our spiritual capital |
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According to
the
dictionaries,
the noun capital suggests
the idea of
values,
money, and
cash,
besides
being
something
capable of
producing
profits or
advantages,
among other
things. In
general, the
notion of valueplays
a crucial
role in the
meaning of
the word
capital. And
value, in
turn,
represents
something
useful,
meaningful,
quality,
excellence,
talent and
importance.
In short,
when we are
talking
about
capital we
want to
express
basically
the
accumulation
of things of
real value -
whatever the
measure
used.
Originally,
the concept
of capital
designated
only the
means of
social
production,
that is,
those used
in
activities
that were
part of the
division of
labor. It
should
therefore be
noted that
the capital
of a firm
involves
productive
resources,
namely:
equipment,
facilities,
inventories
and so on.
It seems
that the
initial
concept of
capital
comes from
the
commercial
development
generated in
the middle
Ages, that
is, from the
creation of
new forms of
commercial
bookkeeping
for business
management.(1)
Modern
social
scientists
have been
extremely
creative in
uncovering
and / or
expanding
the meaning
of the word
capital to
other areas
of
knowledge.
In this
sense, it
should be
mentioned
that the
so-called human
capital is
seen as the
set of
skills,
knowledge
and skills
that workers
use to
accomplish
their tasks
and
organizational
goals. (2)
Thus, an
organization
that does
not have
adequate
human
capital
cannot
survive in
the regime
of intense
competition,
which
predominates
in our world
nowadays in
almost all
business
sectors and
even between
nations. The
quality of
this human
capital
(basically
made up of
thinkers,
scientists
and
technicians)
is
determining,
by the way,
so that new
possibilities
of advances,
solutions
and
discoveries
for the
fulfillment
of human
material
needs can be
glimpsed. By
the way, the
so-called
capacity for
innovation
and
creativity
derives
fundamentally
from this
form of
capital.
Intrinsically
linked to
this is the intellectual
capital,
which
determines
the sum of
all the
intangible
resources of
knowledge
that an
enterprise
can employ
to obtain
competitive
advantage
and high
financial
performance. (3) Certain
authors
suggest that
such a
concept
encompasses
both
capital,
social,
organizational,
and human
capital as
it provides
the
enterprise
with a full
understanding
of critical
resources.
(4)The
primordial
fact is that
knowledge
has become,
in the
modern
world, a
highly
differentiating
asset for
those who
possess it.
It is also
important to
emphasize
the
importance
of the
development
of human
relationships
in order to
materialize
ideas and
projects
through social
capital.
This form
has been
intensively
explored by
those
engaged in
political
science,
development
studies,
sociology,
urbanism,
organizational
studies, and
management. (5) In
addition,
the use of
this type of
capital is
necessary
for the
elaboration
of solutions
to the
problems
that afflict
society,
since we do
not live in
isolated
silos. In
this way,
social
capital
creates
conditions
for the
implementation
of practical
actions. At
the
individual
level, we
are also
urged to
develop our
own social
capital
throughout
life, which
may, by
extension,
open doors
for us. In
fact,
meeting
someone at a
critical
time can
ease our
setbacks and
difficulties.
However,
the scholars also
propose
another
modality,
which is
perhaps even
more
shocking
than the
human and
social sums
added, that
is, the psychological
capital.
This
alternative
is seen as a
high order
construct as
it
incorporates
self-efficacy
/
confidence,
optimism,
hope and
resistance.
It is
important to
stress that
psychological
capital has
been
intensely
tested in
different
work
contexts and
regions of
the planet -
which gives
it enormous
scientific
validity. (6)
We also
cannot lose
sight of the
value of
the capital
of wisdom even
more in this
age of
marked
ignorance
and contempt
for
experience.
Literature
does not yet
provide a
precise and
clear
definition
of what
actually
covers this
type of
capital.
However, it
is in some
way
associated
with the
ability to
act, think
and judge
wisely,
especially
in the
workplace,
although
reasoning
can be
perfectly
expanded to
other
dimensions
of life. In
general, a
wise
(usually
older)
individual
is expected
to have
conquered a
capital of
wisdom
(i.e.,
useful
knowledge,
experience,
perceptions,
vision,
virtues,
positive
emotions,
espoused
values,
empathy, and
spirituality,
among other
things)
throughout
life.
Obviously,
it is a
topic that
deserves
further
theoretical
development. (7)
At this
point, it is
worth
clarifying
that a
general
understanding
prevails in
the
different
approaches
to the term
capital,
that it is a
question of
some kind of
value
associated
to the labor
context and
exploited by
human
organizations.
Finally, it
is necessary
to examine
its more
transcendent
strand. From
this
perspective, spiritual
capital reigns
supreme in
terms of
value and
relevance.
Initially,
it can be
said that a
wise
individual
naturally
builds up
his
spiritual
capital.
However,
there is
little
consensus -
if any - of
this
modality.
For example,
the
historian
Bradford
Verter
suggests
that
"Spiritual
capital can
be
accumulated
and
exchanged,
but it can
also be
wasted
[...]. Poorly
invested
spiritual
capital can
lead to
personal
ruin". (8)
However, his
analysis is
centered on
religious
movements
and their
particular
dynamics.
Such a
perception
lacks, in my
view, a
deepening of
the
intangible
aspects
inherent in
the subject.
More
specifically,
when one
mentions the
accumulation
of the
spiritual
element, one
is talking
about
something,
strictly
speaking,
that cannot
be
quantified
and / or
measured by
material
standards.
Thus, the
work of the
renowned
researchers
Dana Zohar
and Ian
Marshall
seems to me
to be more
focused on
spiritual
reality. For
these
authors,
spiritual
capital has
already
transcended
the
condition of
idea and
became a new
paradigm.
They also
point out
that the new
paradigms
present a
richness and
complexity
that lead to
many other
complementary
directions. (9)
In the
understanding
of Dana
Zohar each
religion has
its
contribution,
but true
spirituality
involves
something
deeper, more
underlying
and more
primary than
any other
consideration.
Incidentally,
Zohar
defines
spiritual
capital as
"...the
wealth,
power, and
influence
that we gain
by acting
out of a
deep sense
of meaning,
our deepest
values, and
a superior
sense of
purpose, and
all these
are best
expressed
through a
life
dedicated to
service.
Based on
this
definition, spiritual
intelligence is
the
intelligence
by which we
construct
spiritual
capital. It
is by
seeking the
meaning in
our lives
and acting
according to
our deepest
values, that
we can
commit
ourselves to
service
lives based
on the
ability that
we are the
best suited
to whatever
we choose to
do
personally
or
professionally". (10)
Therefore,
the
definition
above
involves the
connection
between
work,
dedication
and use of
human
potential
aligned to
more
transcendent
values.
Therefore,
we have
better
elements to
perfect our
understanding
of what is,
in fact,
spiritual
capital. I
believe that
Spiritism
can -
although we
have not
found a more
explicit
approach
around the
subject -
provide a
rich content
for
reflection.
Having said
this, I
begin my
discussion
reminding
that the
Spiritist
Doctrine is
absolutely
based on
Christian
morality.
This is the
philosophical
basis from
which the
doctrine
derives its
principles
and
guidelines
for
humanity.
Without such
a resource,
in fact,
Spiritism
would be
limited to
the
empirical
experimentation
between the
living and
the dead.
And in this
particular
there is
nothing new
at least
since humans
inhabit this
abode.
Thus, given
the latitude
in which
Spiritism
operates,
there is
certainly
much that
can be done
to assist
human
creatures in
developing
their own
spiritual
capital.
That is, it
is possible
to connect
them to the
subject
under
consideration
by examining
the contents
of the
Gospels, as
well as the
messages of
the
messenger
Spirits of
God. In this
sense, it
should be
remembered
once again
that
spiritual
reality is a
subject
still
insufficiently
reflected by
humanity,
i.e., little
is debated
about our
origin and
purpose of
life.
Otherwise we
would
observe more
balanced
behaviors
and
healthier
attitudes in
human
relations,
in the
management
of the
planet and
in the way
we deal with
the
environment.
Reaffirming
this
perception,
the Spirit
Emmanuel
says:
"Certainly,
numerous
creatures
will cross
the day in
the manner
of the
irrational,
in almost
mechanical
movements.
They rise
from their
bed, feed
their
perishable
body, pay
their
attention to
trifles, and
sleep again
each night.
The sincere
apprentice,
however,
knows that
he has
reached the
symbolic
cenacle of
the heart.
Although he
cannot
change his
mind every
day in the
same manner
as he
changes the
furniture in
his home, he
gives them a
new glow at
every moment
by
sublimating
his
impulses,
renewing
conceptions,
rising
desires and
always
improving
the esteemed
qualities
that he
already
possesses.
The simply
terrestrial
man remains
in the
expectation
of his
organic
death; the
spiritual
man waits
for the
Divine
Master, to
consolidate
his own
redemption". (11)
Thanks to
the wise
thought of
Emmanuel one
can infer
that many
cross the
portals of
death
absolutely
devoid of
spiritual
values
(without
capital). In
other words,
they reach
other planes
of life
without a
spark of
light of
their own,
without
inner
conquests,
without
deeds in the
area of
solidarity
or
compassion,
without,
finally, the
presence of
God in their
most
expensive
memories.
Put another
way, these
souls do not
carry any
spiritual
patrimony
into the
spheres
beyond
material
life. On the
other hand,
mankind has
already been
duly warned
by Jesus
Christ about
the need to
accumulate
spiritual
capital,
that is: "But
gather up
treasures in
Heaven,
where
neither moth
nor rust
destroys,
and where
thieves do
not mince
nor steal". (12)
The Apostle
Paul was
certainly
the one who
elaborated
most on this
recommendation
of the
Master. In
a very wise
way, Paul
identified:
"For the
love of
money is the
root of all
kinds of
evil; and in
that
covetousness
some have
strayed away
from faith,
and have
pierced
themselves
with many
sorrows". (13)
The Apostle
of the
Gentiles
knew
perfectly
well that
excessive
attachment
to material
interests
diverted
individuals
from the
imperative
of
meditating
on higher
matters.
Regrettably,
the problem
persists,
because at
the present
time
people's
success is
still
measured
through the
possession
of material
goods, their
bank
accounts,
the social
status they
have
obtained, in
short. Their
virtues and
ethical-moral
qualities
are rarely
mentioned. By
knowing
human
weaknesses,
the Apostle
Paul
emphasized:
"But you, O
man of God,
flee from
these
things, and
follow
righteousness,
godliness,
faith, love,
patience,
meekness." (14)That
is, he
clearly
shows here
the path to
the
development
of the
spiritual
capital of
human
beings. And
further on,
he adds: "May
you do well,
be rich in
good works,
share in
goodness,
and be
straightforward;
build up for
yourselves a
good
foundation
for the
future, so
that you may
possess
eternal
life". (15)
One can
clearly see,
in the
guidance of
the
courageous
Apostle,
unquestionable
arguments
for us to
work for
something
definitely
higher. In
other words,
there are
other
achievements
- not to be
overlooked -
to be gained
by
individuals.
These, after
all,
guarantee a
truly happy
future; but
by
disregarding
them, we
move away
from states
of permanent
peace and
harmony.
That is why
Paul
recommended,
in fact,
with great
accuracy, to
wish for "higher
gifts",
i.e., other
capacities
and
potentialities
of the
Spirit. (16)
In any case,
we come to a
critical
moment in
which
humanity has
the
opportunity
to
rediscover
itself with
deity as
well as to
understand
its essence.
Through the
development
of its
spiritual
intelligence,
a
multifaceted
concept that
encompasses
human
virtues and
potentialities
in the
service of
good,
individuals
can
accumulate
their
spiritual
capital -
the only
value they
will
actually
carry after
physical
death. As
the Apostle
Paul
advised, "Think
of the
things that
are above,
and not of
the things
of the
Earth"(17), or "If
we live in
the Spirit,
let us also
walk in the
Spirit" (18).
In short,
the wise
emissary of
the Lord has
left us
serious
remarks on
the building
of our
spiritual
capital.
Also
consistent
with this
understanding,
Allan Kardec
wrote one of
the deepest
reflections
(i.e., the
"good man")
about that
task - and
perfectly
aligned with
the purposes
of this text
- that is
worth
reading:
"'The Spirit
proves its
elevation
when all the
acts of his
bodily life
represent
the practice
of the Law
of God and
when in
advance he
understands
the
spiritual
life. Truly,
a good man
is one who
practices
the law of
justice,
love and
charity in
its highest
purity. If
you question
your own
conscience
about the
acts you
have
practiced,
you will ask
if you have
not
transgressed
this law, if
you have
done no
wrong, if
you have
done all the
good you could,
if no one
has any
reason to
complain
about it, in
the end you
did to
others what
you wanted
that they
should do to
you". (19)
The "good
man"
outlined by
Allan Kardec
encompasses
the
incorporation
of a number
of virtues
which
together
characterize
a humanistic
behavior.
Hopefully,
the day will
come when
the
recommendations
contained
there serve
as a compass
for the
moral
improvement
of the
people. By
internalizing
them,
individuals
will be
taking
significant
steps
towards the
evolution of
the planet.
In
conclusion,
the
Spiritist
Doctrine
provides a
solid
framework -
concrete
answers to a
delicate
theme of
life and
worthy of
our deepest
reflection -
so that we
can build
our
spiritual
capital and
reap the
rewards from
it.
References:
1. THE
ECONOMISTS.
Dictionary
of
economics.
Sao Paulo,
SP: Abril
Cultural,
1985, pages
46-47.
2. PENNINGS,
Johannes M.;
LEE,
Kyungmook;
VAN
WITTELOOSTUIJN,
Arjen. Human
capital,
social
capital and
firm
dissolution. Academy
of
Management
Journal,
v. 41, n.4,
pages
425-440,
1998.
3. YOUNDT,
Mark A.;
SNELL, Scott
A. Human
resource
configurations,
intellectual
capital, and
organizational
performance. Journal
of
Managerial
Issues,
v. 16, n.3,
pages
337-360,
2004.
4. SU,
Hwan-Yann.
Business
ethics and
the
development
of
intellectual
capital.
Journal of
Business
Ethics, v.
119, n. 1,
pages 87-98,
2014.
5. AYIOS,
Angela;
JEURISSEN,
Ronald;
MANNING,
Paul;
SPENCE,
Laura J.
Social
capital: a
review from
an ethics
perspective. Business
Ethics: A
European
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v. 23, n. 1,
pages
108-124,
2014.
6. LUTHANS,
Fred;
YOUSSEF,
Carolyn M.;
& AVOLIO,
Bruce J. Psychological
capital: developing
the human
competitive
hedge.
Ney York:
NY, Oxford
University
Press, 2007.
7.
VASCONCELOS,
Anselmo F.
Older
workers as a
source of
wisdom
capital:
broadening
perspectives. Journal
of
Management,
vol. 25, n.
1, pages
102-118,
2018.
8. VERTER,
Bradford.
Spiritual
capital:
theorizing
religion
with Bordieu
against
Bordieu. Sociological
Theory,
v. 21, n. 2,
page 169,
2003.
9. ZOHAR,
Dana;
MARSHALL,
Ian. Spiritual
capital:
wealth we
can live by.
San
Francisco,
CA,
Berrett-Koehler
Publishers,
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8.
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Dana.
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Interview
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page 3,
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11. XAVIER,
Francisco C.
(By the
Spirit
Emmanuel). Our
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Rio de
Janeiro: RJ,
Brazilian
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Federation,
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300.
12. Matthew,
6:20.
13. 1
Timothy
6:10.
14. 1
Timothy
6:11.
15. 1
Timothy 6:
18-19.
16. 1
Corinthians
12:31.
17.
Colossians
3:2.
18.
Galatians
5:25.
19. KARDEC,
Allan. The
Book of
Spirits,
question
918.
Translation:
Eleni
Frangatos - eleni.moreira@uol.com.br