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The purpose of this paper is to present the use of simulation in both the development and assessment of Fire & Rescue Service incident commanders. Continuous development and assessment is required due to a reduction in incident numbers causing skill fade.

This paper details the development and implementation of the “Introspect model” of assessment by Oxfordshire Fire & Rescue Service (OFRS) over a five-year time-span, and discusses its key findings in line with current decision-making ideologies and principles.

The “Introspect model” provides a unique assessment and development tool, which adheres to current national guidelines. It is also an accredited component of incident commander development within OFRS. The authors propose that this model becomes “best practice” for other Fire and Rescue Services.

The national use of the “Introspect model” will ensure that all incident commanders benefit from understanding the rationale behind their decisions, striving towards a universal state of unconscious competence within incident command nationally on the fire-ground.

The originality/value of this paper lies in an in-depth analysis of simulation-based software for the development and assessment of incident commanders. This paper is the first to suggest a model of “best practice” regarding the assessment and development of Fire and Rescue Service incident commanders.

John Paul II’s vision of the social economy provides moral guidance to those seeking it. At the same time, it provokes market oriented free enterprise economists by its apparent lack of market understanding. Section one attempts to demonstrate how his vision expressed in Laborem Exercens conflicts with conservative free market economists. Section two deals with the moral logic embedded in conservative economic thought and suggests how John Paul II’s vision outlined in his three encyclicals on the social question enhances this perspective.

This chapter offers a speculative essay regarding how religion may foster intellectual humility in public life, drawing on case studies from faith-based community organizing in the United States. and liberation theology in Latin America. Despite a plethora of religious teaching about the virtue of humility across a variety of traditions, I do not think there is anything inherent in religious belief – in any tradition – that predisposes believers toward authentic humility in their personal or public lives. I argue instead that religious conviction – when embodied in particular kinds of religious practice – does help drive us toward the balance of confidence and intellectual humility required for vigorous engagement in democratic public life. My argument draws on the concept of focal practices and insights from philosophy, theology, and social theory as I consider religious practices, religious conversion, and the nature of human passions as they relate to democratic life.

In previous efforts I have indicated that Social Catholicism, qua Roman‐Catholic Social Economycs or Économie politique chrétienne, is now at the one and a half century mark, given its formal introduction with the publication of Charles de Coux's Essais d' économie politique at Paris/Lyon in 1832. This was soon to be followed by Alban de Villeneuve‐Bargemont's Christian Political Economy, or Inquiry into the Nature and Causes of Poverty in France and Europe, etc, (1837), the subsequent founding of the Société d'Economie Sociale in 1856 and publication — inter alia — of La réforme sociale (1864) and Exposition of Social Economics (1867) by P. G. Frédéric Le Play; and, contemporarily, by the separate but related efforts of a host of other “thinkers and doers” to both the left or more radical (“Catholic/Christian‐Socialist”) and the right or “individualist” (cum Christianised individuals!) of Le Play's more centrist‐traditional (and, hence, “reactionary”) position. All this was well prior to the promulgation of the first great social encyclical, Leo XIII's Rerum Novarum (RN), in 1891.

This study aims to focus on public policy concerning the implementation of public procurement policies in Nigeria and Ghana toward achieving value for money in the procurement of goods, services and works. It specifically analyzes some major administrative challenges Nigeria and Ghana are faced with in the administration/implementation of public procurement policies toward achieving value for money. It looks at the relationship between the state (regulatory authorities) and substate (procurement entities) in the public sectors of Nigeria and Ghana.

A comparative case study approach is adopted, where the two countries are compared in terms of achieving value for money. Data was collected from multiple sources, including in-depth interviews. The use of official documents and direct observations at the procurement regulatory authorities and entities’ premises.

This study found Nigeria often used the four Es – economy, efficiency, effectiveness and equity while Ghana mainly used the traditional five rights (right quantity, right quality, right price, right place and right time) as their criteria for ensuring value for money. The major administrative challenges found include corruption, low capacity of procurement personnel and poor knowledge of the procurement laws.

It recommends effective collaboration between government and civil society groups in the fight against corruption in procurement-related activities, with the implication that there is a need for periodic training for public procurement officials.

It adds to the field of public procurement in terms of value for money in the procurement of goods, services and works in developing countries context.

John Paul II’s encyclical, Sollicitudo Rei Socialis, written 20 years after Paul VI’s encyclical Populorum Progressio on development, reiterates principles of that letter and addresses the need to go beyond a purely economic concept of development to promote authentic human development for persons and society. Continuing problems on the world scene have led to questions about the adequacy of traditional economic development theories/strategies and policies of international organizations, if the goal is to improve the condition of humanity and not only achieve certain macroeconomic standards of growth. The peoples of developing countries experience obstacles to human progress because of the structures and policies of their governments, and because of their dependence on decisions made by industrialized nations. John Paul II’s systemic approach to social concerns is effective in questioning the values underlying current policies and operations, and in presenting an alternative, more complete concept of development for the world to consider.

This paper traces the evolution of (Catholic) church‐state relations from Nicaraguan independence through to 1998, showing how a symbiotic relationship has emerged whereby one makes recourse to the other in order to justify its existence and provide it with moral authority. This relationship, however, has been threatened on a number of occasions. First, by the advent of liberation theology during the Somoza period, second by the increasing secularisation of the FSLN regime during the 1980s. Recent years have seen the Catholic Church recapture its previous authoritative position in the national political arena, although increasing voter apathy and the growth of the Protestant Church movement could again threaten its position.

This paper has a twofold objective: (1) to examine how trust and distrust mediate the relationship between corporate social responsibility (CSR) and irresponsibility (CSI) perceptions and word of mouth recommendations; and (2) to show that moral norms moderate this mediating relationship.

Two experimental studies test the proposed model. Study 1 performs a single-factor experiment with three levels of corporate social responsibility (positive, neutral, negative) to test the mediation hypothesis (N = 180, 66% females, mean age = 22.3). Study 2 validates the mediation findings and examines the role of moral norms as moderators (N = 240, 50% females, mean age = 39.5).

Study 1 reveals that trust in the company partially mediates the effects of CSR on word of mouth (WOM) recommendations. Study 2 shows that consumers who adhere to higher moral standards follow distinct paths to negative WOM. Specifically, these consumers tend to spread negative comments when they expect the firm to behave irresponsibly. When unsure about future corporate behaviour, they are less likely to spread negative WOM.

This is the first study, to the authors' knowledge, to demonstrate how moral norms shape the effects of distrust in the corporate culprit on word of mouth recommendations. Accordingly, this research proves that conceptualising trust and distrust as separate constructs is useful in explaining consumer reactions to corporate social irresponsibility.

Misbegotten, misnamed, antisocial homo oeconomicus is now contrasted with the more human personae of homo oeconomicus honorabilis, the “open”/ “Semi‐economic Man” of Pantaleoni and Marshall, the still arcane homo oeconomicus humanus of Nitsch and Malina, and (most recently) the positivistic (neo‐) homo socio‐economicus of Etzioni et al., which ‐‐in turn – harks back to Smith′s Theory of 1759‐90. Showing the essential identity of modern economics and Aristotle′s oikonomikē, and recognising the ozone layer as pre‐eminent among once‐free but now very scarce resources (chrēmata ) that have to be utilised efficiently and administered prudently, the author joins forces with Herman Daly et al. in proposing an Aristotelian/Biblical homo oeconomus as a “Good Steward” in the spirit of Frigerio′s L′Economo Prudente (1629) and qualitative improvement over the being who has masqueraded as homo oeconomicus. Uniting this prudent conservator and caretaker of our natural endowment with “Homo Faber, the Subject‐creator of Social Economy” of an earlier work yields the antithesis of the veritable homo oeconomicus impudens of Classical‐Neoclassical infamy.

Economic activity is typically provided by three distinct sectors. For-profit entities seek to maximize owner profit by providing various goods and services. The not-for-profit sector consists of private or quasi-public entities that provide goods and services without regard to making an explicit profit. Government entities extract resources from the economy and redistribute them to achieve certain public goods.

Recently a fourth or gray sector has developed that combines elements of the other three. As a corporate form that explicitly sacrifices profit maximization to advance some predetermined social good, benefit corporations are one example of this gray sector. Owners are aware of this dual mission but still invest as the social objectives are consistent with their personal goals. Thus, the benefit corporation can be viewed as a for-profit entity subject to an explicit social welfare constraint.

Since the late 1960s governments have spent trillions of dollars on a wide variety of social welfare programs. Nevertheless, poverty persists and government altruism may have made poverty more intractable in some respects. Economic logic suggests that providing social welfare transfer payments with few work or training requirements can make recipients dependent and enable dysfunctional behavior. Over time this may rob recipients of opportunities for labor and self-sufficiency.

Benefit corporations are typically viewed as a form of socially responsible investment that leverages the economic advantages of market-based systems. To date, however, little has been written about the benefit corporation’s potential ethical dimensions. The purpose of this paper is to provide a moral argument based in Catholic Social Teaching to support the use of benefit corporations as a substitute for some government service programs. Our arguments are centered on the primary principle of Human Dignity and will include, but not be limited to: Work, Solidarity and there role social and economic society as well as the Role of Government or Subsidiarity (including the Welfare State).