Aristotle

2020 ◽  
pp. 34-50
Author(s):  
Terence Irwin
Keyword(s):  
Common Good ◽  
Detailed Account ◽  
Virtuous Person ◽  
The Common Good ◽  
Rational Part ◽  
Human Good ◽  
The Common ◽  
The Right

Aristotle agrees with Plato that virtue requires the cooperation of the rational and the non-rational parts of the soul, and that the virtuous person is always better off than the non-virtuous, even though virtue alone is not sufficient for happiness. To strengthen Plato’s argument for this claim, he offers a more detailed account of the nature of happiness, and of the relation between virtue and happiness. Since happiness is the supreme human good, it should be identified with rational activity in accordance with virtue in a complete life, in which external circumstances are favourable. A virtue of character is the appropriate agreement between the rational and the non-rational parts of the soul, aiming at fine action (i.e., action that promotes the common good). This requirement of appropriate agreement distinguishes virtue from continence (mere control of the rational over the non-rational part). To show that a life of virtue, so defined, promotes the agent’s happiness, Aristotle argues that one’s own happiness requires the right kind of friendship with others, in which one aims at the good of others for their own sake.

Theology as Work: The Mandatum and the Rights of Labor

Horizons ◽  
2002 ◽  
Vol 29 (1) ◽  
pp. 128-134
Author(s):  
Patrick T. McCormick
Keyword(s):  
Academic Freedom ◽  
Working Conditions ◽  
Common Good ◽  
Catholic Social Teaching ◽  
Social Teaching ◽  
The Common Good ◽  
The Common ◽  
The Right ◽  
The Church ◽  
Safe Working

ABSTRACTMany oppose the mandatum as a threat to the academic freedom of Catholic scholars and the autonomy and credibility of Catholic universities. But the imposition of this juridical bond on working theologians is also in tension with Catholic Social Teaching on the rights and dignity of labor. Work is the labor necessary to earn our daily bread. But it is also the vocation by which we realize ourselves as persons and the profession through which we contribute to the common good. Thus, along with the right to a just wage and safe working conditions, Catholic Social Teaching defends workers' rights to a full partnership in the enterprise, and calls upon the church to be a model of participation and cooperation. The imposition of the mandatum fails to live up to this standard and threatens the jobs and vocations of theologians while undermining this profession's contribution to the church.

scholarly journals RECONFIGURANDO A TEOLOGIA EM VISTA DO BEM COMUM

2014 ◽  
Vol 44 (123) ◽  
pp. 275
Author(s):  
Ângelo Cardita
Keyword(s):  
Common Good ◽  
Religious Communities ◽  
Public Theology ◽  
Social Relevance ◽  
The Common Good ◽  
Human Good ◽  
The Common

Neste artigo, lançam-se as bases para uma reconfiguração da teologia científica em vista do bem comum. Defende-se que a teologia deve abandonar a intimidade das igrejas e comunidades religiosas e, portanto, o modelo confessional, para se reestruturar como teologia pública com pertinência social. Neste sentido, discute-se o modelo deliberativo de bem comum de Daniel Innerarity e analisamse as duas principais transformações epistemológicas, necessárias para a reconfiguração da teologia em vista do bem comum: a teologia como ciência das religiões, tal como propõe Pannenberg, e a estruturação transcendental do bem humano, integrando a própria questão de Deus, segundo Lonergan.ABSTRACT: In this article, there is an approach at the base levels for a reconfiguration of scientific theology in view of the common good. It is argued that theology should abandon the intimacy of the churches and religious communities and, therefore, the confessional model, to restructure itself as public theology with social relevance. In this sense, it discusses the deliberative model of common good of Daniel Innerarity and it analyzes the two main epistemological transformations required for the reconfiguration of theology in view of the common good: theology as a science of religions, such as proposed by Pannenberg, and the transcendental structuring of human good, integrating the issue of God, according to Lonergan.

The common good as an invisible hand: Machiavelli's legacy to public management

2008 ◽  
Vol 74 (3) ◽  
pp. 497-521 ◽  
Author(s):  
Claude Rochet
Keyword(s):  
Common Good ◽  
Public Management ◽  
Public Affairs ◽  
Invisible Hand ◽  
Comparative Case Study ◽  
The Common Good ◽  
Research Programmes ◽  
Complex Decision Making ◽  
The Common ◽  
The Right

Public management has been dominated by the quest for efficiency and has left us with fundamental ethical questions that remain unresolved. It is argued that Machiavellian thought may provide us with concepts and tools applicable to ruling societies confronted with uncertainties and change that are (1) in line with the most recent insights into institutional evolution and (2) appropriate to solve complex decision-making problems. The common good — a central concept of Machiavelli's thought — appears to be an invisible hand that lowers the transaction costs and acts as the keystone of complex public affairs thinking. This analysis is illustrated by a comparative case study of the two management projects of infrastructure crossing the Alps, the AlpTransit in Switzerland, and the Lyon Torino Link. It concludes with a proposal to upgrade the research program in public management that allows effectiveness (legitimacy of the ends) and effectiveness in its implementation. Points for practitioners The mainstream of public management theories and reform has been dominated by the quest of efficiency as a Holy Grail. I argue that theses reforms didn't deliver with their promises and left us with fundamental ethical questions unresolved: doing things right do not answer to the question of doing the right things. The main reason is a profound misunderstanding of the very nature of the ongoing change process that makes any kind one size fits all recipes inappropriate. Such a sea change occurred in the Renaissance era and Machiavelli bequeathed us a comprehensive understanding of how to rule a public body in a changing and uncertain world. I explain Machiavelli's misunderstood legacy and apply his teaching to analyzing two huge management projects of public infrastructures. I conclude on what has to be upgrade in the research programmes in public management to confront with the challenges of our era that call for a back to basics of classical political philosophy

The Ethics of Voting

2012 ◽  
Author(s):  
Jason Brennan
Keyword(s):  
Moral Obligation ◽  
Common Good ◽  
Democratic Process ◽  
Economic Policies ◽  
Civic Duty ◽  
The Common Good ◽  
Self Interest ◽  
The Common ◽  
Right To Vote ◽  
The Right

Nothing is more integral to democracy than voting. Most people believe that every citizen has the civic duty or moral obligation to vote, that any sincere vote is morally acceptable, and that buying, selling, or trading votes is inherently wrong. This book challenges our fundamental assumptions about voting, revealing why it is not a duty for most citizens—in fact, it argues, many people owe it to the rest of us not to vote. Bad choices at the polls can result in unjust laws, needless wars, and calamitous economic policies. The book shows why voters have duties to make informed decisions in the voting booth, to base their decisions on sound evidence for what will create the best possible policies, and to promote the common good rather than their own self-interest. They must vote well—or not vote at all. This book explains why voting is not necessarily the best way for citizens to exercise their civic duty, and why some citizens need to stay away from the polls to protect the democratic process from their uninformed, irrational, or immoral votes. In a democracy, every citizen has the right to vote. This book reveals why sometimes it's best if they don't. In a new afterword, “How to Vote Well,” the book provides a practical guidebook for making well-informed, well-reasoned choices at the polls.

In memory of N.I. Pirogov

1911 ◽  
Vol 11 (1-2) ◽  
pp. 5-9
Author(s):  
F. Ya. Chistovich
Keyword(s):  
Scientific Knowledge ◽  
Common Good ◽  
Spiritual Power ◽  
Human Culture ◽  
The Common Good ◽  
History Of ◽  
New Ideas ◽  
The Common ◽  
The Right

The significance of individual peoples in the history of human culture is determined by the outcome of scientific inventions and ideological conquests, which they brought to the general progress. The spiritual power of the nation is composed of the efforts of individuals working for the common good by disseminating scientific knowledge and moral ideas. But new ideas are not born every day; they are created by the creativity of outstanding people, national generations, whose spiritual influence does not stop with death, but experiences the personality and bears fruit in the course of centuries and generations. All cultural peoples can proudly read on the pages of their history those immortal names that gave them the right to go in the first ranks along the path of progress. People's heroes are the guarantee of the vitality of the whole nation.

What is the Common Good? The Case for Transcending Partisanship

Daedalus ◽  
2013 ◽  
Vol 142 (2) ◽  
pp. 84-94
Author(s):  
Mickey Edwards
Keyword(s):  
Political Parties ◽  
Common Good ◽  
Political System ◽  
General Election ◽  
Policy Outcomes ◽  
Men And Women ◽  
The Common Good ◽  
The Common ◽  
Definition Of ◽  
The Right

Even if most of us can agree on a definition of the “common good” (not a simple matter), there are substantial barriers to establishing public policies in accord with that agreement. The “democratic” element in our political system – the right of voters to choose the men and women who will create our laws – depends on the views of those voters being given considerable weight in determining eventual policy outcomes. Unfortunately, we have developed a political system – both in our elections and in the governing process – that gives disproportionate influence to relatively small numbers of voters (who are also the most partisan) and allows political parties through their closed procedures to limit the choices available to general election voters. Coupled with legislative rules that allow partisans to determine the makeup of legislative committees, the resulting process leaves the common good, however defined, a secondary consideration at best.

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.  

Sign in / Sign up

Export Citation Format

Share Document