Spiritual capital theory: a grounded theory based analysis of SCT and its policy applications
Date
2015
Authors
Journal Title
Journal ISSN
Volume Title
Publisher
University of Delaware
Abstract
Science and empiricism, the dominant explicators of reality, have long discarded religion and metaphysical perspective. This is changing and religion and spirituality are resurging as relevant research and policy topics. Spiritual capital presents itself as language, concept and theory to imagine and explain the dynamics between the worldly and otherworldly, and describe the constructive role religion and spirituality might play in our modern societies. It represents a conceptual framework which rationally unlocks the individual and societal value of religion and spirituality. Grand thinkers Adam Smith and Max Weber, as well as Adam Müller, are key pillars for understanding spiritual capital. These authors introduce a complex web of foundational ideas that underpin the modern trichotomous discourse explained as the individualist, structuralist and idealist narrative. Individualism “emphasizes the moral worth of the individual,”5 structuralism stresses “relationship to a larger, overarching system or structure”6 while idealism is manifestly normative and prioritizes “ideals, principles, values, and goals over concrete realities. Few contemporary authors have thus far attempted to reconcile these conflicting narratives, which implies an unsatisfactory definition of spiritual capital and its benefits. An exception is Rima’s spiritual capital theory (SCT). Rima’s multifaceted approach models spiritual capital raw materials, formation, investment and returns on investment. Shortcomings of Rima’s SCT stem from his normative perspective which positions spiritual capital as the “moral core for social and economic justice.” Consequently individualist and structuralist theoretical contributions remain underexplored in SCT. Rima’s methodological pluralism moves toward multilevel theory but remains a patchwork of ideas which do not seamlessly connect. As a new concept, spiritual capital benefits most when ideological perspectives and objectives remain suspended and research focuses on the “mechanics” of spiritual capital first. Conceptual gaps notwithstanding, spiritual capital proves its worth as concept and theory and catalyzes policy and other applications. While these applications are broad and disconnected for the time being, they demonstrate the validity of spiritual capital as a concept. Nevertheless, a lot more conceptualization and research work is needed to enhance understanding of spiritual capital as a concept and as a theory.