Radical or Realist? An Inquiry into the Social Ethics of John of Chrysostom as a Model for Resourcing the Tradition in Reflection on the Common Good

2015 ◽  
Author(s):  
Jeremy Kidwell
Keyword(s):  
Common Good ◽  
Social Ethics ◽  
The Common Good ◽  
The Social ◽  
The Common

What Theology Should and Should Not Learn from the Social Sciences About the Common Good

2017 ◽  
Author(s):  
Mary L. Hirschfeld
Keyword(s):  
Social Sciences ◽  
Common Good ◽  
Human Life ◽  
Social Thought ◽  
Extensive Literature ◽  
Human Flourishing ◽  
Catholic Social Thought ◽  
The Common Good ◽  
The Social ◽  
The Common

There are two ways to answer the question, What can Catholic social thought learn from the social sciences about the common good? A more modern form of Catholic social thought, which primarily thinks of the common good in terms of the equitable distribution of goods like health, education, and opportunity, could benefit from the extensive literature in public policy, economics, and political science, which study the role of institutions and policies in generating desirable social outcomes. A second approach, rooted in pre-Machiavellian Catholic thought, would expand on this modern notion to include concerns about the way the culture shapes our understanding of what genuine human flourishing entails. On that account, the social sciences offer a valuable description of human life; but because they underestimate how human behavior is shaped by institutions, policies, and the discourse of social science itself, their insights need to be treated with caution.

scholarly journals Dobro wspólne okiem socjologa — kilka uwag porządkujących

2017 ◽  
Vol 61 (4) ◽  
pp. 49-63
Author(s):  
Bartosz Mika
Keyword(s):  
Common Good ◽  
Social Good ◽  
The Common Good ◽  
Collective Ownership ◽  
The Third ◽  
Contemporary Sociology ◽  
The Social ◽  
The Common

This text can be defined as an attempt to look at the question of the common good through sociological glasses. The author suggests that many of the issues subsumed under  the term “the common good” have already been elucidated and described in detail on the basis of classical and contemporary sociology. If it is assumed that the common good can be understood triply, as (1) a postulate of the social good, (2) materially, as an object of collective ownership, and (3) as an effect of the individual’s life in society, then it must be admitted that, at least in the third case, reference to the collected achievements of sociology is necessary in order to describe the common good properly.

A Failure of Modernization: Police Reform, The “Common Good,” and Serfdom In Eighteenth-Century Russia

2015 ◽  
Vol 42 (3) ◽  
pp. 249-271
Author(s):  
Hugh D. Hudson
Keyword(s):  
Eighteenth Century ◽  
Social Relations ◽  
Social Order ◽  
Common Good ◽  
Max Weber ◽  
Political Organization ◽  
The Common Good ◽  
The Social ◽  
The Common ◽  
The Creation

For Russian subjects not locked away in their villages and thereby subject almost exclusively to landlord control, administration in the eighteenth century increasingly took the form of the police. And as part of the bureaucracy of governance, the police existed within the constructions of the social order—as part of social relations and their manifestations through political control. This article investigates the social and mental structures—the habitus—in which the actions of policing took place to provide a better appreciation of the difficulties of reform and modernization. Eighteenth-century Russia shared in the European discourse on the common good, the police, and social order. But whereas Michel Foucault and Michael Ignatieff see police development in Europe with its concern to surveil and discipline emerging from incipient capitalism and thus a product of new, post-Enlightenment social forces, the Russian example demonstrates the power of the past, of a habitus rooted in Muscovy. Despite Peter’s and especially Catherine’s well-intended efforts, Russia could not succeed in modernization, for police reforms left the enserfed part of the population subject to the whims of landlord violence, a reflection, in part, of Russia having yet to make the transition from the feudal manorial economy based on extra-economic compulsion to the capitalist hired-labor estate economy. The creation of true centralized political organization—the creation of the modern state as defined by Max Weber—would require the state’s domination over patrimonial jurisdiction and landlord control over the police. That necessitated the reforms of Alexander II.

The Student Movement in Chile 2011–12: Rearming the Critique of Capitalism

2015 ◽  
Author(s):  
Beatriz Silva Pinochet
Keyword(s):  
Educational System ◽  
Common Good ◽  
Structural Transformations ◽  
Student Movement ◽  
The Common Good ◽  
Political Critique ◽  
The Social ◽  
Liberal Capitalism ◽  
The Common ◽  
Spirit Of Capitalism

This chapter examines the critique invoked by Chile's student movement in 2011–2012 that challenges the premises of the current spirit of capitalism — that is, the mechanisms of accumulation and its specific justifications in terms of the common good. The chapter draws on the work of Luc Boltanski and Peter Wagner about modernity, capitalism, mobilisation, critique, and structural transformations. It first considers how the critique invoked by the student movement articulates itself by understanding how the educational system in Chile was built and identifying the premises that guided the profound transformation of Chilean society led by the dictatorship. It then explores how the discourse of neo-liberal capitalism emerged in Chile, and which structures or reality tests were built based on that discourse. It also discusses the different nuances contained in the social, artistic and political critique voiced by the student movement.

scholarly journals Global Challenges, the Economist, and the Common Good

2019 ◽  
Vol 23 (1) ◽  
pp. 6-12
Author(s):  
J. Tirole
Keyword(s):  
Common Good ◽  
Current Policy ◽  
The Common Good ◽  
Policy Debates ◽  
Global Challenges ◽  
The Social ◽  
The Common

This lecture was delivered in November 2018 at Financial university in Moscow, Russia, to the faculty and students. using some current policy debates as illustrations, it describes the social scientist’s mission, and how economics can deliver the common good.

scholarly journals The Principle of Subsidiarity: Lessons from the Social Teaching of the Catholic Church

2018 ◽  
pp. 42-48
Author(s):  
Sergiy   Prysukhin
Keyword(s):  
Catholic Church ◽  
Social Life ◽  
Social Practice ◽  
Common Good ◽  
Social Teaching ◽  
The Common Good ◽  
The Social ◽  
The Common ◽  
Proper Functions ◽  
The Catholic Church

The article by S. Prysukhin “The Principle of Subsidiarity: Lessons from the Social Teaching of the Catholic Church” analyzes the achievements of the Social Teaching of the Catholic Church, represented by the works of Leo XIII, Pius XI, Pius XII, John Paul II, revealing the meaningful characteristics of the concept of “the principle of subsidiarity”, its role and meaning in the system of Christian values. The principle of subsidiarity makes possible such relationships in social life, when the community of higher order does not interfere in the internal life of the community of the lower order, taking over the proper functions of that function; for the common good it gives it when necessary support and assistance, thereby coordinating its interaction with other social structures. The principle of subsidiarity guides social practice to the promotion of the common good in the human community. The spread and application of the principle of subsidiarity opposes the danger of "nationalization" of society and the most terrible manifestations of collectivism, restricts the absoluteization of power, bureaucratization of state and socio-cultural structures, becoming one of the guarantors of respect for the rights and freedoms of citizens of their country.

scholarly journals A terra como bem-comum na memória do Direito brasileiro

2018 ◽  
Vol 42 (1) ◽  
pp. 11-31
Author(s):  
Sandra Regina Martini ◽  
Vanessa Chiari Gonçalves ◽  
Bárbara Bruna de Oliveira Simões
Keyword(s):  
Social Movements ◽  
Common Good ◽  
Political Systems ◽  
The Common Good ◽  
The Social ◽  
The Common ◽  
The Law ◽  
The Right

 O artigo trata da terra,  memória e direito com o objetivo de reconsiderar a terra como bem comum da humanidade, as referências jurídico políticas e sociais utilizadas são as brasileiras até a década de 80, pois entendemos que a nova Constituição embora apresente avanços significativos, não é suficiente para enfrentar a complexidade do direito ao bem comum terra. O direito precisa retomar a memória para cumprir sua função de evitar e compor conflitos, ou seja, o direito tem uma função preventiva, deve operar prevenindo e compondo conflitos advindos das mais diversas instâncias, em especial, neste artigo, dos Movimentos Sociais, sem os quais não é possível pensar na terra como bem da comunidade, pois são os movimentos sociais que trazem para o cenário jurídico-político a conflitualidade da sociedade, por isso são sistemas autoreferenciais de comunicação, que se inserem nos sistemas jurídico e político como reação da própria sociedade diferenciada funcionalmente. Assim, constrói-se a ideia de terra como um bem comum da humanidade, passando pela cooperação entre o local e o global. Abstract The article deals with land, memory and law with the objective of reconsidering land as a common good of humanity, the legal and political references used are Brazilian until the 1980s, since we understand that the new Constitution does is sufficient to face the complexity of the right to the common good land. The law needs to retake the memory to fulfill its function of avoiding and composing conflicts, that is, the right has a preventive function, it must operate preventing and composing conflicts arising from the most diverse instances, especially in this article of the Social Movements, without which it is not possible to think of the land as a community good, because it is the social movements that bring to the juridical-political scenario the conflict of the society, for that reason they are self-referential systems of communication, that are inserted in the legal and political systems as a reaction of the own society functionally differentiated. Thus, the idea of land is constructed as a common good of humanity, through the cooperation between local and global.  

scholarly journals Caringly subjective agency of Volunteer Fire Brigade members expressing the benefits of gifts and sacrifice for local communities

2020 ◽  
Vol 10 ◽  
Author(s):  
Małgorzata Stochmal
Keyword(s):  
Social Action ◽  
Common Good ◽  
Special Kind ◽  
Social Solidarity ◽  
Cultural Dimension ◽  
The Common Good ◽  
The Social ◽  
Social Acts ◽  
The Common ◽  
Subjective Agency

In the paper, I undertake the exploration of pro-social subjectivity as a latent feature defining the catalog of instructions made by an individual concerning another human being or toward a wider social environment. These instructions are released in practice in the form of various forms of social action for the common good, shaped in specific situational contexts. I perceive pro-social subjectiv-ity here as an emerging or shaped construct of the predisposition of a subject reflectively acting for the common good. The construct of subjectivity is formed by external social influences embedded in the cultural dimension and showed in the form of numerous gifts. The subject adopts the role of cre-ative influence on the existing situational context, often overcoming structural limitations due to the power of reflectiveness. The person undertakes activities related to the transformation of the social en-vironment, reproduction of resources relevant to the social tissue, demonstrates a commitment to the community, co-shapes changes or implements grassroots initiatives. By pro-social orders, I understand here the tendency of the individual to commit acts of sacrifice, at the sources of which we will find the commitment that leads one to such a pattern of demeanor. These acts are specific determinants of attitudes that should be described as pro-social. In the progress of operationalization, I selected five theoretical types of agency in the field of pro-social activities: 1. the agency of civic involvement, 2. the subjective agency expressing attention for democracy, 3. the agency expressing self-gift, 4. the agency expressing the thing gift and 5. the agency in the interest of common good. The distinguished types of agency reflect the repertoire of attitudes toward the implementation (or lack thereof) of pro-social acts as a special kind of gifts for others. Regardless of the generalizations made, these gifts are given to other people, conducive ― and also demonstrative ― to specific forms of social solidarity. In the prog-ress of empirical research, the model of pro-social subjectivity revealed the existence of seven pro-so-cial orientations showing the reflectiveness of man in relation to the following concerns: 1. the direct involvement in co-creating relatively close social networks, 2. the civic level involvement, 3. expressing concerns for democracy, 4. the bond-forming potential of culture, 5. beneficent and charitable support showing the imperatives of generosity, 6. the strengthening of social bonds, a sense of solidarity and 7. self-gift. The dynamics of pro-social subjectivity shows the orientations of members of the Volunteer Fire Department, the research was conducted out in 2017 on a nationwide experiment of 620 people.

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