MILANI-SEN ARTICLE
EDUCATION AS CAPABILITY APPROACH: Amartya Sen and Don Milani’s Contributions to Empowerment and Human Capacity Development
By Marco Tavanti, Elizabeth Wilp and Julie Tavanti
** Reflections inspired by the Centennial Celebrations of Don Milani (1923–2023)
First published on 14 October 2023 on the 25th Anniversary of Amartya Sen’s receiving the Nobel Prize in Economics for his contribution to the development of Human development theory and Capability approach.
Amartya Sen as a Pioneer of Capacity Economy and Development
Professor Amartya Sen, an eminent Indian economist and philosopher, is renowned for his groundbreaking contributions to welfare economics, social choice theory, and development economics. Born in 1933 in Santiniketan, India, Sen held prestigious positions at Harvard University and the London School of Economics. In 1998, he was awarded the Nobel Memorial Prize in Economic Sciences for his work in human development theory and the capability approach, which provided new insights into the causes of famine, the underlying mechanisms of poverty, and the essentials of social justice and inequality.
Sen first introduced the concept of capability in his Tanner Lectures on “Equality of What?” in 1979 and further elaborated on it in subsequent publications throughout the 1980s and 1990s. He noted that his approach had strong conceptual connections with Aristotle’s understanding of human flourishing, as well as with the ideas of Adam Smith and Karl Marx. For instance, Marx discussed the importance of function and capabilities for human well-being. Sen frequently cited Adam Smith’s analysis of relative poverty in “The Wealth of Nations,” which highlighted how a country’s wealth and cultural norms affect what is considered a necessity. Similarly, Marx emphasized replacing the domination of circumstances over individuals with the domination of individuals over their circumstances.
Sen’s work has revolutionized economic theory and profoundly impacted education, particularly in the fields of economics and development studies. His capability approach, which emphasizes enhancing individuals’ freedoms and abilities to pursue lives they value, has become a foundational concept in these disciplines. This approach challenges traditional economic models that focus solely on income and wealth as measures of development. Instead, Sen advocates for a broader perspective that includes health, education, and individual capabilities, linking development directly to the empowerment and rights of individuals.
When evaluating well-being, Sen argues that the most important consideration is what people are actually able to be and do. Wealth or mental satisfaction (utility) provides only limited or indirect information about how well a life is going. Sen illustrates this with the example of a standard bicycle, which serves as a tool for transportation. However, whether it provides transportation depends on who uses it. For instance, it won’t serve a person without legs, even if they find the bicycle delightful. The Capability Approach focuses directly on the quality of life that individuals can achieve, analyzed through the core concepts of ‘functionings’ and ‘capability’. Functionings are states of ‘being and doing’ such as being well-nourished or having shelter, distinguished from the commodities used to achieve them. Capability refers to the set of valuable functionings a person has effective access to, representing the effective freedom to choose between different functioning combinations that one has reason to value.
Within academic philosophy, the Capability Approach has attracted many scholars for its novel focus on the moral evaluation of social arrangements, extending beyond the development context to issues such as gender justice. It provides a foundation for normative theorizing, including a capability theory of justice with an explicit ‘metric’ for valuable capabilities and a ‘rule’ for their distribution. Philosopher Martha Nussbaum has developed an influential version of this theory, deriving a list of central capabilities from the requirements of human dignity to be incorporated into national constitutions and guaranteed to all.
Sen’s capability approach has led to a rethinking of how development is taught and understood. His ideas have prompted a shift from viewing development purely in terms of economic growth to considering a range of human factors. This holistic view encourages students and scholars to explore the interconnectedness of economic policies, social justice, and human well-being. Educational curricula now often include Sen’s theories as essential components, teaching students to analyze economic problems through the lens of capabilities and freedoms. This has fostered a generation of economists and development professionals who prioritize human development and social justice in their work.
Courses on development economics, for example, now incorporate discussions on how enhancing education and healthcare can lead to more equitable and sustainable economic growth. Students are encouraged to study policies that improve access to these fundamental services and understand their long-term impacts on society. Sen’s influence extends to research methodologies, emphasizing empirical evidence and case studies for more comprehensive and context-specific analyses in development research. Scholars are increasingly using multidimensional poverty indices, inspired by Sen’s work, to measure development more accurately and inclusively.
Development as Freedom as a New Approach and Alternative Applications
“Development consists of the removal of various types of unfreedoms that leave people with little choice and little opportunity of exercising their reasoned agency. The removal of substantial unfreedoms, it is argued here, is constitutive of development.” […] Sometimes the lack of substantive freedoms relates directly to economic poverty, which robs people of the freedom to satisfy hunger, or to achieve sufficient nutrition, or to obtain remedies for treatable illnesses, or the opportunity to be adequately clothed or sheltered, or to enjoy clean water or sanitary facilities.” ― Amartya Sen, “Development as Freedom”
An important part of Amartya Sen’s argument for the Capability Approach is his critique of alternative philosophical and economic theories. He contends that, despite their specific strengths, these theories fail to provide a comprehensive analysis of well-being as a general concept. They tend to focus on particular aspects — such as utility, liberty, commodities, or primary goods — while excluding many critical dimensions of human experience. Sen’s criticisms of economic utilitarianism and John Rawls’ concept of primary goods were particularly influential in shaping his Capability Approach and its reception in academic and policy-making circles.
Sen’s seminal work, “Development as Freedom,” published in 1999, directly challenges the Milton Friedman doctrine outlined in “Capitalism and Freedom.” While Friedman advocated for minimal government intervention and an unregulated free market as the path to economic prosperity and individual freedom, Sen argued that true development must enhance people’s capabilities and freedoms. According to Sen, economic growth alone is insufficient; it must be accompanied by the expansion of fundamental freedoms and opportunities that allow individuals to lead lives they value. In “Development as Freedom,” Sen outlines five specific types of freedoms essential for development:
- Political Freedoms: The ability of people to have a voice in government and to criticize and scrutinize authorities. This includes democratic participation, freedom of expression, and a free press.
- Economic Facilities: Access to resources and opportunities necessary for economic transactions, including secure employment, fair wages, and the ability to produce and consume goods and services.
- Social Opportunities: The availability of essential services such as education and healthcare, enabling individuals to improve their quality of life and fulfill their potential.
- Transparency Guarantees: The presence of openness and trust in societal institutions, ensuring that people can interact in a climate of honesty and accountability, reducing corruption and exploitation.
- Protective Security: Social safety nets that protect individuals from extreme deprivation and sudden economic downturns, such as unemployment benefits, disaster relief, and basic social services.
Traditional economic measurements, such as Gross Domestic Product (GDP), often fall short in capturing the well-being of individuals within a country. GDP primarily accounts for economic output and financial transactions, neglecting aspects of human welfare and quality of life. To address this gap, new and more inclusive measurements have emerged that reflect Sen’s approach. The most famous of them is the Human Development Index (HDI), a statistical tool developed by the United Nations Development Programme (UNDP) that truly embraces Sen’s approach for economy as development, freedoms, and well-being. The HDI assesses a country’s average achievements in three key dimensions of human development, providing a more comprehensive understanding of development beyond economic performance:
- Health: Measured by life expectancy at birth, reflecting the ability to live a long and healthy life.
- Knowledge: Measured by the average years of schooling for adults and the expected years of schooling for children of school age, indicating access to and the quality of education.
- Standard of Living: Measured by gross national income (GNI) per capita in US dollars, indicating the economic resources available to individuals.
By incorporating these dimensions, the HDI aligns with Sen’s capability approach, emphasizing the importance of enhancing individual freedoms and capabilities over mere economic growth. This approach provides a more holistic view of development, prioritizing human well-being and the ability to lead meaningful lives.
Today’s Implications of the Capability Approach
Amartya Sen’s Capability Approach centers on what individuals can do and be, highlighting the importance of enhancing people’s capabilities and freedoms. This approach has been widely adopted in development economics, social policy, and welfare economics. This innovative approach has inspired numerous educational programs, initiatives, and alternative economic models worldwide. Universities have established centers and institutes dedicated to human development studies, focusing on the principles of the capability approach. These institutions conduct research, develop policies, and train future leaders to address global challenges through a human-centered lens. Sen’s approach to economics and development has significantly influenced several economic theories and frameworks, emphasizing broader dimensions of well-being and development beyond mere economic growth. One such theory is the Human Development Theory, developed by Mahbub ul Haq, which focuses on improving people’s lives rather than just increasing income and is measured in the HDI described above. Similarly, the Multidimensional Poverty Index (MPI), influenced by Sen’s capability approach, measures poverty across multiple dimensions, including health, education, and living standards, rather than solely based on income. This index was developed by the Oxford Poverty and Human Development Initiative (OPHI). Sen also made significant contributions to Social Choice Theory, which studies collective decision-making and voting systems. This theory explores how individual preferences can be aggregated to reach social decisions, considering fairness and social welfare. His work has also influenced the field of Ethical Economics, which integrates moral and ethical considerations into economic analysis, addressing issues like justice, equity, and the ethical implications of economic policies. The concept of Inclusive Growth, influenced by Sen’s focus on social justice and equity, emphasizes that economic growth should benefit all sections of society, particularly the marginalized and poor. This idea is often integrated into national and international development strategies. Additionally, Sen’s emphasis on capabilities and well-being has impacted the sustainable development agenda, which seeks to balance economic growth with social inclusion and environmental sustainability. The United Nations’ Sustainable Development Goals (SDGs) reflect this integrated approach. Another related concept is Gross National Happiness (GNH), developed in Bhutan as an alternative to GDP, incorporating multiple dimensions of happiness and well-being, such as psychological well-being, health, education, time use, cultural diversity, and ecological resilience. Sen’s work on capabilities and social justice has also influenced Feminist Economics, which examines how economic policies and practices impact gender equality and women’s empowerment, advocating for policies that enhance women’s capabilities and freedoms.
In addition, Amartya Sen’s approach to “development as freedom” has inspired numerous alternative economic development projects and initiatives worldwide, emphasizing enhancing individual freedoms, capabilities, and overall well-being rather than focusing solely on economic growth. For example, the Grameen Bank in Bangladesh, founded by Nobel Laureate Muhammad Yunus, provides microcredit to the poor, especially women, enabling them to start small businesses and lift themselves out of poverty. This improves economic facilities and social opportunities. Similarly, BRAC, one of the world’s largest NGOs, implements comprehensive development programs in health, education, and economic development. By providing microfinance, healthcare, and educational services, BRAC improves individual capabilities and freedoms. Another example is Universal Basic Income (UBI) Pilot Programs that have been tested in countries like Finland, Kenya, and Canada. UBI provides regular, unconditional payments to individuals, ensuring basic economic security and allowing people to pursue education, entrepreneurship, and other opportunities. Another famous example in Europe is Mondragon Corporation in Spain, a federation of worker cooperatives based in the Basque region. It emphasizes democratic participation, social inclusion, and economic equity, reflecting Sen’s emphasis on political freedoms and economic facilities. In Kenya, a well known and impactful example of this approach is M-Pesa, a mobile phone-based money transfer and financial services platform. M-Pesa is a well studied case of economic empowerment through technology that provides secure and accessible financial services to people without access to traditional banking. An example from India is the Barefoot College that trains rural women, often grandmothers, to become solar engineers, enabling them to bring electricity to their communities. This initiative enhances social opportunities, economic facilities, and protective security. Finally, another example would be the One Laptop per Child Initiative (OLPC). This initiative provides low-cost laptops to children in developing countries, aiming to enhance their educational opportunities and digital literacy, aligning with Sen’s focus on expanding individual capabilities. These examples demonstrate the global influence of Sen’s capability approach, highlighting initiatives that prioritize human well-being, freedom, and the capacity to lead meaningful lives over mere economic growth. Through these diverse projects, it is evident that Sen’s approach fosters a more holistic understanding of development, emphasizing human development and social justice.
Don Milani’s Empowerment Education as the Foundation for an Inclusive and Empowered Economy
“A plain and stark story among the many I could tell you. The story of my Mauro. Mauro started working at 12 years old. Working at 12 years old means ruining your health. Not going to school. Hearing all sorts of things, far from a mother’s embrace before the time. Working 12-hour shifts means being twice as likely as others to have accidents. Coming home only to throw yourself on the bed and getting up only to leave again. Even losing out on the night school, attending Mass every other Sunday. Losing friends. Sleeping when others are awake, being awake when others are sleeping. In short, being cut off from civilized life. Right. I almost forgot to tell you that Mauro wasn’t insured. He wouldn’t have been old enough anyway, but in Prato among the weavers, with the little books, not even 10 out of 100 are insured. At the Mutual Insurance or the Inspectorate, they might believe in magic, but the others, those who are in the streets and houses and even the mothers who never set foot outside the kitchen and don’t read the newspaper, they all know. A nameless crowd, even without weight in statistics because they work without a booklet. And those who work without a booklet do not appear in the documents of the authorities and will not even be counted by the machines that are squeezing out the census data of 1951. People who don’t exist, yet live and suffer and get sick and eat and marry and have children and get injured, all without insurance, without a contract, without protection. In one word: slaves like in Nero’s times: people without rights. It seems impossible that the guardians of order do not hear the desperate song of the machines that call, that scream, that accuse. But order, as we know, is not a univocal concept. If the poor violate it, it is an attack on the State. If the rich violate it, it is Economic Conjuncture, a complex of complicated things that we country folks cannot understand.” ― Don Milani’s Letter to Don Pietro in Esperienze Pastorali.
Don Milani was a staunch critic of the dehumanizing consequences of the capitalist system, particularly its failure to equitably distribute benefits among workers and the community. His perspectives were deeply intertwined with the Social Teaching of the Church (Catholic Social teaching, CST), which he articulated in Esperienze Pastorali and Letter to Don Pietro. Don Milani argued that economic reform was essential to reforming the Church, opposing the notion of isolating from societal issues like a monastic community against an “invasion of the barbarians.” Italian economist Luigino Bruni highlighted that while the Church was preoccupied with combating the atheism of Communism, it neglected to address the material consumerism fostered by capitalism, which he described as a “cult” of buying and selling. Reflecting on Don Milani’s critiques today, it is clear he was not only a pedagogical innovator and passionate pastor but also a discerning critic of capitalism. During Italy’s economic boom in the 1950s and 60s, Don Milani viewed this prosperity from the perspective of those marginalized and excluded from its benefits. He adopted the viewpoint of the poor, much like Lazarus gathering crumbs under the rich man’s table, asserting the significance of the personal and sacramental over abstract principles. From his positions in San Donato and later Barbiana, Don Milani witnessed firsthand the anthropological limits and moral failings of capitalism through his parishioners’ experiences. He saw the exploitation of young workers like Mauro and Luigino, whose labor conditions he described poignantly. While economists like Giacomo Becattini praised industrial districts, Don Milani exposed its darker side, criticizing the ruthless pursuit of profit exemplified by industrialists like Baffi. Don Milani emphasized that a factory respecting labor was what Christ had long awaited from humanity, condemning the dehumanizing practices of employers who exploited workers, particularly young boys, to the point of dispensability.
In his Letter to Don Pietro, Don Milani suggests three potential solutions to address the moral failings and injustices of the economic system and the inhumane treatment of workers, each reflecting a different approach aligned with Christian values.
- First Proposal: This option involves a complete withdrawal from worldly affairs, akin to the “non expedit” stance. Don Milani suggests that clergy and laity retreat from a world where their sacraments and doctrine have been compromised. This period of introspection, prayer, and penance would strengthen their inner faith and ultimately allow them to confront and transform the advancing forces of materialism, much like the Church’s historical triumph over barbarian invasions.
- Second Proposal: The second solution advocates for continued involvement in the world but with a radical commitment to moral principles. This means dismantling the dominance of economic power and replacing it with a moral law that prioritizes the rights of God and humanity over material possessions. Don Milani criticizes the political notion that ideals and practicality are separate, asserting that Christians should strive for God’s Kingdom and justice first, believing that divine providence will address any resulting consequences. He challenges Catholic politicians to either fully embody their faith in their political actions or abandon the label of “Catholic.”
- Third Proposal: The third option calls for a clear distinction between the roles of clergy and laity. While lay Catholics engage in secular activities and governance as private citizens striving toward Christian ideals, clergy should remain distinct, upholding and proclaiming the highest moral standards without compromising. Clergy should maintain their critical stance, highlighting the gap between current societal practices and Christian ideals, and avoid endorsing any earthly accomplishments that fall short of these ideals. This approach emphasizes the Church’s role in moral guidance rather than political engagement.
Don Milani’s approach to addressing the moral responsibility facing the injustices of workers and the dysfunctions of an economic system that excludes, marginalizes, and dehumanizes, is not limited to his poignant reflections and prophetic voices. His response is vivid in his example and dedication toward an inclusive, empowering, and humane education, particularly demonstrated through the Popular School in Calenzano and later in Barbiana.
In his early work as a chaplain, Don Milani established the Popular School in San Donato in Calenzano to empower young people and develop their capacities amidst Italy’s post-WWII economic boom and industrialization of the Florence-Prato area. This school aimed to bridge the political and cultural divides within the community, replacing competitive sports with the joy of learning. Don Milani’s approach emphasized that good and evil are not confined to one side, fostering respect for adversaries and promoting core values such as honesty, loyalty, serenity, political generosity, and disinterest. The school was inclusive, welcoming both believers and non-believers, and sought to elevate the cultural level and interests of the youth, thereby enhancing their ability to face societal challenges. Classes were held every evening, starting at 8:30 PM and continuing until late, with Fridays dedicated to conferences and debates on diverse topics, including the history of political parties, unions, religions, music, philosophy, astronomy, medicine, and current issues. The focus on mastering language and communication skills was pivotal for developing the students’ capacity to articulate their thoughts and engage in meaningful discussions. Despite the significant inconvenience for those working shifts, Don Milani’s compelling teaching methods and his motivation to use education as a tool against daily injustices resonated deeply with the students. His ability to present knowledge engagingly made learning an enjoyable and transformative experience.
The school encouraged active participation, with students confidently joining and influencing public discussions, much to Don Milani’s pride. It catered primarily to adults but also included younger students, emphasizing the importance of bridging educational and social gaps. Don Milani believed in a class-conscious approach to education, aiming to eliminate disparities between workers, farmers, and mountain people, and to build confidence among the timid and unprepared. He stressed that effective education was not merely about methods but about the educator’s identity and ability to inspire and engage students. This focus on empowerment and capacity development laid the foundation for the later expansion of these principles in the renowned Barbiana School. Both at the Calenzano and Barbiana schools, Don Milani’s methods clearly embodied Amartya Sen’s “capacity development” approach. Don Milani’s educational philosophy focused on building the capacities of his students, who represented marginalized sectors of society, such as the children of farmers under “mezzadria” (sharecropping) and workers exploited in the post-war industrialization era. This period in Italy was marked by economic recovery heavily influenced by American loans and political-ideological pressures to prevent the spread of communism, often at the expense of workers’ rights and fair wages.
At Barbiana, Don Milani centered his approach on empowering his students by equipping them with the skills and knowledge needed to transcend their socio-economic limitations. He believed in the transformative power of education to break the cycle of dependency that had trapped their parents in farms and factories. The concept of empowerment in both Don Milani’s and Amartya Sen’s work transcends traditional notions of charity and paternalism. It emphasizes the importance of enabling individuals to realize their potential and exercise their rights, creating a foundation for a just and equitable society. Don Milani’s critique of exploitative capitalist economic models and his advocacy for a more inclusive and fair economy reflect the broader goals of Sen’s capability approach, aiming to create a world where everyone can live a life of dignity and fulfillment. His practical approach to education aimed to build the students’ capacity to master language, engage in dialectics and debates, and develop critical thinking skills. These tools were essential for them to assert their rights and participate meaningfully in society. Don Milani’s curriculum was rigorous and comprehensive, designed to instill both intellectual and practical skills. He emphasized the importance of mastering the Italian language to empower his students to articulate their thoughts clearly and confidently. This linguistic proficiency was crucial for engaging in dialectics, a method of dialogue and argumentation that fosters deep understanding and critical analysis of issues. Through debates and discussions, students learned to think independently and challenge prevailing injustices.
In addition to intellectual development, Don Milani’s educational approach included practical education that equipped students with technical skills relevant to different careers. He encouraged his students to see beyond the traditional roles expected of them, fostering aspirations that aligned with their interests and talents. By doing so, he aimed to break the notion that they were destined only to continue the dependency on farms and factories. Don Milani’s holistic approach to education was rooted in the belief that everybody, regardless of their socio-economic background, had the potential to contribute meaningfully to society. His focus on capacity building resonated with Sen’s emphasis on enhancing individual freedoms and capabilities. By empowering his students with knowledge, critical thinking, and practical skills, Don Milani created a pathway for alternative economic models that prioritize human development and social justice.
The legacy of Don Milani’s work in Barbiana extends beyond his immediate context, offering valuable lessons for contemporary education and development practices. His emphasis on education as a tool for empowerment and social change aligns with Sen’s vision of development as freedom. Both thinkers highlight the importance of equipping individuals with the capabilities to lead lives they value, thereby fostering more equitable and inclusive societies. Don Milani’s educational empowerment approach laid a foundation for Sen’s economic development framework by demonstrating how education can build capacities that transcend socio-economic barriers. Both thinkers argue that empowerment should not be perceived as paternalism or charity but as a recognition of inherent rights for all to live lives of dignity and fulfillment. Inclusive education, as practiced in Barbiana, is thus the cornerstone of an inclusive economy. The education that “empowers for capacity building” fosters skills and knowledge that break the boundaries of class and exclusion, promoting economic practices that benefit society as a whole.
The book “Don Milani alle radici dell’economia alternativa” [Don Milani at the roots of alternative economy] reflects and interprets Don Milani’s leadership mindset toward economic systems of yesterday and today. Although he did not witness globalization and the financialization of the economy, Don Milani identified the signs of an economic system exacerbating inequalities and poverty during Italy’s industrial boom. As a remarkable educator and innovative pastor, he was also a prophet of an alternative economy, focused on the most vulnerable. Long before others, he criticized the accumulation of wealth, the dominance of profit, and the standardization driven by capitalism. He countered the market’s laws with the grammar of rights, redistribution, and critical consumption. His teachings are particularly relevant in times of crisis, reminding us that solving problems in isolation is selfish, and advocating for an ethic of care that guides us toward a more just economy and a dignified society. He believed that no matter their name or ideological identification, if these systems continue to marginalize and dehumanize, they must be fought, resisted, or critically amended to ensure equal opportunities for all. His message is profoundly relevant today, especially in the face of shared-digital economies that perpetuate inequities and provide inadequate social benefits. Don Milani’s call for the “empowerment” of individuals through an inclusive education that builds capacities is crucial in addressing the persistent Global North-Global South post-colonial and resource-dependent economies. These economies still operate on dynamics of exploitation and profit maximization for a few, while many are left without benefits. His teachings highlight the necessity of reforming these systems to promote social justice and economic equity, ensuring that every individual has the opportunity to thrive.
The connection between Don Milani’s inclusive education and Amartya’s capacity economic model is further illustrated in the book Lettera ad un consumatore del nord [Letter to a Consumer of the North]. Written by the Centro Nuovo Modello di Sviluppo in the straightforward style of the Barbiana School, this book calls for direct action against economic exploitation by highlighting the consumer’s role in perpetuating unjust systems. It challenges readers to transform their consumption habits into acts of solidarity and liberation for the oppressed, reflecting a deep understanding of economic co-responsibility.
Today, these messages are exemplified in the co-responsibility models of the Fair Trade movement that, in Italy, led to the creation of the Banca Etica [Ethical bank]. Operating on the principles of ethical finance, Banca Etica’s mission is to promote a just and fraternal society, ensuring that wealth production and distribution meet the needs of individuals and the community. This participatory and sustainable development model emphasizes the quality of life, respect for ecological balances, and the reduction of waste and resource use, aligning with Sen’s and Don Milani’s vision of an economy that integrates human and environmental well-being. The principles upheld by Banca Etica are similar to those that generated the fair trade movements and other economic popular, inclusive, and collective alternative models that embody the spirit of global economic responsibility that Don Milani championed. They remind us that we are all interconnected in the global financial and economic models of our economic systems, supply chains, and financial markets. These interconnections make us mutually responsible as “both the thief and the accomplice share responsibility for theft,” as in the notion of “global responsibility” hinted by Don Milani stated in his Lettera ai giudici [Letter to the judges].
In conclusion, this comparison shows how Amartya Sen’s emphasis on “capacity building” parallels Don Milani’s educational focus. While Sen’s economic theories provide a framework for understanding and measuring human development, Don Milani’s practical educational methods demonstrate how these theories can be implemented on the ground. Interestingly, Don Milani did not explicitly critique capitalism in his writings but consistently highlighted its marginalizing effects. He condemned a conformist liberal society that oppressed the poor and defended the rights of workers against exploitation. In essence, Don Milani’s educational practices at Barbiana provided a real-world application of Sen’s capability approach. Both advocated for an economic and educational system that recognizes the intrinsic worth and rights of every individual. This holistic view promotes stability and social cohesion, as inclusive education and economic models foster communities where everyone’s capacities are developed and valued.
As we face contemporary economic challenges, Don Milani’s teachings remind us that tackling issues in isolation is selfish. His ethic of care and commitment to social justice guide us towards creating a more equitable economy and a dignified society for all. His vision of an economy rooted in human rights and inclusive education offers a path forward, emphasizing the importance of empowering every individual to contribute meaningfully to society. This legacy calls for continued resistance against economic systems that marginalize and dehumanize, advocating instead for a just and inclusive world where everyone has the opportunity to succeed.
Suggested Citation: Tavanti, Marco, Elizabeth Wilp, and Julie Tavanti (2024). Education As Capability Approach: Amartya Sen and Don Milani’s Contributions to Empowerment and Human Capacity Development. Medium / Edutopia, October 14, 2023. https://medium.com/p/ec7df90ce9cf/
Explore More: The capability approach (also referred to as the capabilities approach) https://en.wikipedia.org/wiki/Capability_approach ; Economic Human Development Theory https://en.wikipedia.org/wiki/Human_development_(economics) ; Human Development and Capability Association (HDCA): https://hd-ca.org/ ; The Oxford Poverty and Human Development Initiative (OPHI): https://ophi.org.uk/ ; UNDP Human Development Reports: https://hdr.undp.org/ .
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About the Authors: Marco Tavanti is an Italian-born American professor who deeply appreciates Don Lorenzo Milani’s teaching methods. He learned about these methods near the Barbiana school early in his career. Marco’s work brings these impactful ideas into today’s teaching practices worldwide. Elizabeth Wilp is a researcher contributing to inclusive education, especially in curricula and classrooms with students from different cultures and backgrounds. Her research and experience provide important insights into how schools can be more effective and welcoming for all students. Julie Tavanti is a Chinese-born American student passionate about developing new ways to teach students who learn differently and helping more women get into STEM fields. Her unique background and dedication to diverse education shape her views and efforts.
