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This essay seeks to argue that contemporary liberal arts education can be viewed from the perspective of contemporary psychological understandings of human cognition combined with the classical pedagogy developed in the foundational concepts of Jesuit education. Through a description of the human cognitive system as discussed in the writing of Daniel Kahneman and the Spiritual Exercises of Ignatius Loyola, the concepts of “slow thinking” and “discernment” are offered as important models that can inform development of a liberal education in an information-saturated society.

The essay presents an interpretation of the essentially “liberating” nature of liberal education in light of the psychological literature that demonstrates how one's culture contributes to the formation of cognitive structures that allow largely automatic processing of information in a non-reflective, fast process that leads to understanding that is constrained and somewhat closed to alternative understanding. This interpretation is then discussed in light of a process of discernment that allows the individual to open up to new ideas.

The essay thus derives the conclusion that a focus on pedagogy of discernment is the essential feature of a modern liberal education and leads to creative expression of new ideas in new ways.

The essay presents an alternative view of contemporary liberal education that is based on a well-developed historical approach (Ignatian discernment) and supported by current psychological research.

This paper discusses how mystery was imprinted into the Jesuit Spiritual Exercises, supporting their diffusion across space and time. It shows that the book of the Spiritual Exercises is a practice in itself and fosters a practice or set of practices. The book is more than an object: it is an action, unleashed not by the specification of what actions it dictates but by the mystery the “book-as-practice” carries. The paper contributes to the literature on practice-driven institutionalism, namely by showing how mystery furthers our understanding of the mutual constitution of practices and institutions. The Spiritual Exercises have been practiced for more than four centuries, even though their meaning is not stable and they are never fully understood. Therefore, our paper asks: how do the Jesuits understand what they have to do if the book does not prescribe everything? The authors argue that it is indeed this mystery that distinguishes religious practices, explaining their endurance across time and space and, henceforth, their institutionalization. The authors show that the Spiritual Exercises are to be practiced and it is this practicing that allows them to diffuse and institutionalize a new understanding of how the individual relates to God. “God’s will” is searched through the practicing, without ever being determined by the practice. It is by practicing the book that the mystery of “God’s will” reveals itself. Moreover, “God’s will” is never known or knowable. Instead, it is embodied and felt while practicing the book of the Exercises. Emotions thus reconcile, through mystery, the book and the practicing of it. Our paper contributes to practice-driven institutionalism by showing how mystery can drive institutionalization processes.

The paper explores the process of construction of the “accountable self”, particularly as this process engages with the spirituality of the self. This study examines the “space of accountability” within which the accountable self constructs itself as such and investigates how different accounts of the self are drawn upon in the making of this space, both defining and transcending it.

The paper relies upon archival material concerning accounting and accountability practices about the project for building the altar of St. Ignatius in the Church of Gesù, Rome, Italy (1691–1706). This study examines calculative and narrative accounts about the project from the perspective of the superintendent, who was the sole person accountable for the building works.

Whereas calculative accounts enabled the self to account for actions within the specific space of accountability of the project, narrative accounts opened up this space, providing for a testimony of actions and a gift of accountability towards future indefinite others. This process was prompted by the spirituality of the self and the narcissistic gratification of fulfilling this spirituality.

The paper adds to the literature on the accountable self and to theological perspectives into accountability. This study suggests exploring how different accounts of the self engage with each other through testimony, gift, narcissism and spirituality in the construction of the accountable self, providing for a “transcendent” space of accountability. This research also adds to studies on narrative accounts by showing that they are drawn upon alongside calculative accounts in the construction of the transcendent, accountable self.

Discusses the ways in which Spain has influenced both East and West, with particular emphasis on religion with the Jesuits to the fore. Concentrates mainly on Spanish Jesuits in India and shows how they adapted to the Indian culture and way of life. Elaborates on the Jesuits’ clear emphasis on education, instruction and information in addition to spreading religious belief to all. Concludes with the modern role of Jesuits in combating hunger, drug abuse and homelessness in India.

Every human being is spiritual and has spirituality, whether it is existential and subconscious or reflective and explicitly conscious. The existential subconscious level of spirituality informs and empowers our conscious decisions, choices, and actions. In this sense, spirituality is the continuous line of action that fashions our personal and collective human and cosmic identity. Despite our native spirituality that unites and harmonizes humanity, we also experience the fallen nature of the human heart and the resulting brokenness of human relations as the major cause of crises in our lives, families, corporations and nations, and now the life-threatening ecosystems that form our common planetary home. Hitherto, we have falsely presumed that the earth and the universe are for the use of mankind – an anthropocentric concept of ecology and sustainability. Hence, we are on the verge of destroying the planet. We need planetary ethics and cosmic spirituality to change our mind-set – from anthropocentricism to cosmocentricism and from being the conqueror of nature to being a caring partner of nature. This is the essence of corporate cosmic spirituality. Human spirituality in general and corporate executive spirituality in particular seem to be the best way to understand and offer a way out of the personal, communal, and planetary disorders of our age. This concluding note of this book is a summons to all corporate executives to rise to the call of cosmic spirituality.

Spirituality in general, and in the workplace in particular, has become an important topic in recent years. Spirituality in the workplace is more than a passing fancy; it is changing the fundamental nature of work. Individuals are searching for meaning in their work, a meaning that transcends mere economic gain. These individuals are looking to their organizational leaders to help them in their search, and organizations in turn are being challenged to maintain a spirituality. A study of the mission statements of the 28 US Jesuit universities reveals that maintaining an organizational spirituality is no easy task.