Question: When was the economic ideology that created the framework for social credit developed?

full_context: Document 1: Social credit: Social credit is an interdisciplinary distributive philosophy developed by C. H. Douglas (1879–1952), a British engineer, who published a book by that name in 1924. It encompasses economics, political science, history, and accounting. Its policies are designed, according to Douglas, to disperse economic and political power to individuals. Douglas wrote, "Systems were made for men, and not men for systems, and the interest of man which is self-development, is above all systems, whether theological, political or economic." Douglas said that Social Crediters want to build a new civilization based upon "absolute economic security" for the individual, where "they shall sit every man under his vine and under his fig tree; and none shall make them afraid." In his words, "what we really demand of existence is not that we shall be put into somebody else's Utopia, but we shall be put in a position to construct a Utopia of our own."
Document 2: Alberta Social Credit Party: The Alberta Social Credit Party was a provincial political party in Alberta, Canada, that was founded on social credit monetary policy put forward by Clifford Hugh Douglas and on conservative Christian social values. The Canadian social credit movement was largely an out-growth of the Alberta Social Credit Party. The Social Credit Party of Canada was strongest in Alberta, before developing a base in Quebec when Réal Caouette agreed to merge his Ralliement créditiste movement into the federal party. The British Columbia Social Credit Party formed the government for many years in neighbouring British Columbia, although this was effectively a coalition of centre-right forces in the province that had no interest in social credit monetary policies.
Document 3: Social Christians: The Social Christians (Italian: "Cristiano Sociali" , CS) are a Christian social-democratic faction within the Democratic Party, a political party in Italy. Before that, they were a party (1993–1998) and a faction of the Democrats of the Left (1998–2007).
Document 4: Associative economics: Associative economics is a term used variously by different people around the world. For some of these the work of Austrian philosopher and social thinker Rudolf Steiner is a reference. Steiner gave a course of lectures in 1922 in which he set out his view that with the advent of global economy, the science of economics would need to take a further step, which included an elaboration of the economic process, a more precise monetary analysis, and a clearer understanding of how, through the division of labour, the associative basis of economic life becomes apparent. "Associative economics" emphasizes the development of conscious coordination of producers, distributors, and consumers. It understands the global economy as a single unified domain, through which human beings meet one another's needs. It is called "associative economics" because its goal is an economic sector which is managed by associations of business corporations (industry associations) and consumer associations instead of by the Invisible Hand of the blind market (capitalist economics) and instead of by the government (socialist economics).
Document 5: Laudato si': Laudato si' (Medieval Central Italian for "Praise be to you") is the second encyclical of Pope Francis. The encyclical has the subtitle "On Care For Our Common Home". In it, the Pope critiques consumerism and irresponsible development, laments environmental degradation and global warming, and calls all people of the world to take "swift and unified global action".
Document 6: Economics and the Public Purpose: Economics and the Public Purpose is a 1973 book by Harvard economist John Kenneth Galbraith. Galbraith advocates a "new socialism" as the solution, nationalising military production and public services such as health care. He also advocates introducing disciplined wage, salary, profit and price controls on the economy to reduce inequality and restrain the power of giant corporations. Socialisation of the "unduly weak industries and unduly strong ones" together with planning for the remainder would allow the public interest to be accorded its rightful preference, argues Galbraith, over private interests. He adds that this can only be achieved when there is a new belief system that rejects the orthodoxy of economics in the past. The new socialism needs to be achieved through gradual democratic political change.
Document 7: Democratic capitalism: Democratic capitalism, also known as capitalist democracy, is a political, economic and social ideology that involves the combination of a democratic political system with a capitalist economic system. It is based on a tripartite arrangement of a private sector-driven market economy based predominantly on a democratic policy, economic incentives through free markets, fiscal responsibility and a liberal moral-cultural system which encourages pluralism. This ideology supports a capitalist economy subject to control by a democratic political system that is supported by the majority. It stands in contrast to corporatism by limiting the influence of special interest groups, including corporate lobbyists, on politics.
Document 8: Social contract: In both moral and political philosophy, the social contract or political contract is a theory or model, originating during the Age of Enlightenment, that typically addresses the questions of the origin of society and the legitimacy of the authority of the state over the individual. Social contract arguments typically posit that individuals have consented, either explicitly or tacitly, to surrender some of their freedoms and submit to the authority of the ruler or magistrate (or to the decision of a majority), in exchange for protection of their remaining rights. The question of the relation between natural and legal rights, therefore, is often an aspect of social contract theory. The term takes its name from "The Social Contract" ("Du contrat social ou Principes du droit politique"), a 1762 book by Jean-Jacques Rousseau that discussed this concept.
Document 9: The Spirit of Democratic Capitalism: The Spirit of Democratic Capitalism is a 1982 book by philosopher Michael Novak, in which Novak aims to understand and analyze the theological assumptions of democratic capitalism, its spirit, it values, and its intentions. Novak defines democratic capitalism as a pluralistic social system that contrasts with the unitary state of the traditional society and the modern socialist state. He analyzes it as a differentiation of society into three power centers: a political sector, an economic sector, and a moral-cultural sector. Each sector needs the others. Democracy needs the market economy and both need a pluralistic liberal culture. Against the continuing growth of democratic capitalism, modern socialism has contracted from a robust utopian program into vague “idealism about equality” and overwrought criticism of capitalism, most notably in the “liberation theology” of Latin America. Novak ends with the “beginnings of a theological perspective on democratic capitalism” illuminated by the journey from Marxism to realism of Reinhold Niebuhr.
Document 10: Distributism: Distributism (also known as distributionism or distributivism) is an economic ideology that developed in Europe in the late 19th and early 20th century based upon the principles of Catholic social teaching, especially the teachings of Pope Leo XIII in his encyclical "Rerum novarum" and Pope Pius XI in "Quadragesimo anno". Many Christian Democratic political parties have advocated for distributism in their economic policies.
Document 11: European Democrat Union: The European Democrat Union (EDU) is one of the three European wings of the International Democrat Union, along with the European People's Party (EPP) and the Alliance of European Conservatives and Reformists (AECR). Its members include Christian democratic, liberal conservative, and conservative political parties. It is only a nominal sub-entity of the IDU, since it ceased its activities in 2002.
Document 12: Centrist Democrat International: The Centrist Democrat International is Christian Democrat political international. Until 2001 it was known as the Christian Democrat International (CDI) and before that the "Christian Democrat and People's Parties International" (until 1999) (this earlier name is, since October 2000, still sometimes used colloquially). It was formed in 1961 in Santiago, Chile as the "Christian Democrat World Union", building on the legacy of other Christian Democrat internationals who tried to create a Christian-inspired third way alternative to the socialist internationals; in 1982 it was renamed for the first time Christian Democrat International. The name officially changed due to the participation of groups of various faiths. It is the global international political group dedicated to the promotion of Christian democracy. Although it gathers parties from around the globe, its members are drawn principally from Europe and Latin America. Some of them are also members of the International Democrat Union (IDU), although the CDI is closer to the political centre and more communitarian than the IDU.
Document 13: Mutualism (economic theory): Mutualism is an economic theory and anarchist school of thought that advocates a society where each person might possess a means of production, either individually or in purely voluntary collectives, with trade representing equivalent amounts of labor in the free market. Integral to the scheme is the establishment of a mutual-credit bank that would lend to producers at a minimal interest rate, just high enough to cover administration. Mutualism is based on a labor theory of value that holds that when labor or its product is sold, in exchange, it ought to receive goods or services embodying "the amount of labor necessary to produce an article of exactly similar and equal utility". Mutualism originated from the writings of philosopher Pierre-Joseph Proudhon.
Document 14: Social character: The social character is the central basic concept of the analytic social psychology of Erich Fromm. It describes the formation of the shared character structure of the people of a society or a social class according to their way of life and the socially typical expectations and functional requirements regarding socially adaptive behavior. Social character is essentially adaptive to the dominant mode of production in a society. According to Fromm, the concept integrates Marx's theory concerning how the mode of production determines ideology with Freud's concept of character.
Document 15: Socialism of the 21st century: Socialism of the 21st century (Spanish: "Socialismo del siglo XXI" ) is a political term used to describe the interpretation of socialist principles advocated first by Heinz Dieterich in 1996 and later by Latin American leaders like Hugo Chávez of Venezuela, Rafael Correa of Ecuador, Evo Morales of Bolivia, and Luiz Inácio Lula da Silva of Brazil. Socialism of the 21st century argues that both free-market industrial capitalism and twentieth-century socialism have failed to solve urgent problems of humanity, like poverty, hunger, exploitation, economic oppression, sexism, racism, the destruction of natural resources, and the absence of a truly participative democracy. Therefore, because of the local unique historical conditions, socialism of the 21st century is often contrasted with previous applications of socialism in other countries and aims for a more decentralized and participatory planning process. Socialism of the 21st century has democratic socialist elements, but primarily resembles Marxist revisionism.
ground_truth: late 19th and early 20th century