scholarly journals Solidarity as a virtue: Attitudes and principles of human life in the thoughts of John Paul II from the pedagogical perspective

2016 ◽  
Vol 4 (1) ◽  
pp. 209-228
Author(s):  
Natialia Maria Ruman
Keyword(s):  
Young People ◽  
Social Life ◽  
Common Good ◽  
Human Life ◽  
Global Dimension ◽  
Social Dimension ◽  
Human Beings ◽  
John Paul Ii ◽  
The Common ◽  
The Individual

For the proper functioning of society and the peaceful coexistence of different groups of people, communities and the state, it is essential to educate young people towards the readiness for mutual solidarity. In the absence of willingness to show mutual solidarity, a society can neither function properly nor live, however small this willingness may be. The common objectives of a nation, cultural heritage and tradition build awareness of solidarity within the particular society or nation. Therefore, the functionally conditioned consciousness of solidarity should be rooted and ultimately motivated by the universal solidarity of all men. In his teaching, John Paul II deepened the motivation for solidarity as a human and Christian virtue, emphasising its social dimension. The pope drew attention to the theological understanding of solidarity, developing the theme of solidarity on the deep background of social issue and its global dimension. Young people should be educated to participate in social and cultural life in the spirit of solidarity. They should be led to realization that the welfare of the nation depends on their moral attitude, the will to survive, the fidelity to values which have shaped the history and culture of the community over the centuries. Solidarity is motivated by a natural openness of human beings to other persons with whom there is a need to cooperate in pursuit of the common good. Hence, there is a need for constant readiness to accept and complete the tasks which result from the participation of the individual in social life.

Thinking Collectively

2019 ◽  
Author(s):  
Paul Spicker
Keyword(s):  
Collective Action ◽  
Social Life ◽  
Common Good ◽  
Social Groups ◽  
Social Institutions ◽  
Human Beings ◽  
Democratic Deliberation ◽  
Wide Range ◽  
Working Together ◽  
The Common

Thinking collectively is a book about the meaning, implications and value of collectivism in social policy. Collectivism is not a single, unitary idea; it covers a wide range of approaches that depend on the importance of groups and organisations in social life. Substantive collectivism is the idea that we live, not as 'individuals', but as the members of social groups, like families, neighbourhoods and communities, and that many of our actions are done together with others in organisations and social institutions. Methodological collectivism looks for explanations and patterns of behaviour not in the actions of individual human beings, but in the actions of groups. Moral collectivism begins from the premise that collective social groups - families, businesses, institutions, governments and countries - are moral agents; that they have rights and responsibilities, that groups as well as individuals can take moral action, and that the morality of their actions can sensibly be assessed in those terms. Collective action is defined, not by what is to be done, but how. The practice of collective action, and the character of provision made, tend in their turn to influence the kinds of things that people want their services to do. Democratic deliberation, voice and empowerment become the expectation and practice of public services; co-operation, working together, sharing and solidarity come to be seen as virtues in themselves. The book makes a case for a collective approach to the common weal, based on society, the common good, solidarity, stewardship, rights, equality and a sense of common enterprise.

scholarly journals On Education & the Common Good

1994 ◽  
Vol 2 ◽  
pp. 11
Author(s):  
John Covaleskie
Keyword(s):  
Public Sphere ◽  
Human Nature ◽  
Social Life ◽  
Common Good ◽  
Human Life ◽  
The Public ◽  
The Common Good ◽  
The Common ◽  
The Public Sphere ◽  
Do So

This response to Coulson's recent EPAA piece, "Human Life, Human Organizations, and Education," argues that Coulson is wrong about "human nature," social life, and the effects of unregulated capitalist markets. On these grounds, it is argued that his call to remove education from the public sphere should be rejected. The point is that education is certainly beneficial to individuals who receive it, but to think of education as purely a private and personal good properly distributed through the market is seriously to misconstrue the meaning of education. We should not care to be the sort of people who do so.

scholarly journals Grundtvigs oplysningstanker - om at knytte bånd og løse knuder

2000 ◽  
Vol 51 (1) ◽  
pp. 154-171
Author(s):  
Ove Korsgaard
Keyword(s):  
High School ◽  
Common Good ◽  
Human Life ◽  
Human Being ◽  
The People ◽  
The World ◽  
Folk High School ◽  
The Common ◽  
The Individual ◽  
The University

Grundtvig's Educational Ideas - On tying bonds and cutting knotsBy Ove KorsgaardFormer reseach into Grundtvig’s ideas has concentrated mostly on his pedagogical ideas and the folk high school. A third category must be added - Grundtvig’s ideas regarding enlightenment.These ideas can be understood only in the light of the main complex of problems which occupied Grundtvig throughout his entire life, namely the question: What does it imply to be a human being, a human being in society and a human being in the world? The assignment is to »develop a complete enlightenment of man«, and »human life through thousands of years«. Grundtvig wanted to establish a school system based upon two columns: the people and mankind - a folk high school and a university.We now live in the era of the school - resulting in an individualization of man which may become dangerous if there is no agreement on »the common good«. Only true enlightenment will result in the triad between the individual, the people and mankind. The folk high school was to enlighten the people. The university was to be »a spiritual workshop«, striving towards a universal understanding and towards clarification. Grundtvig’s university was never established.However, in this time of globalization the need for research into Grundtvig’s ideas of enlightenment is as great as ever.

scholarly journals Etika Alquran Menuju Masyarakat Adil Dan Makmur

2017 ◽  
Vol 1 (2) ◽  
pp. 169
Author(s):  
Muhammad Chirzin
Keyword(s):  
Common Good ◽  
Human Life ◽  
Human Beings ◽  
Human Relationships ◽  
Happy Life ◽  
The Common ◽  
Just Society ◽  
Proper Group ◽  
The Right ◽  
Formal Justice

A fair, prosperous and happy life are the inner desire of every human being. In order to realize these ideals, human beings necessarily recognize each other's potential, advantages and / or disadvantages to complement each other; mutual learning, mutual giving and receiving.The presence of the prophets brought the Shari'ah of Allah SWT with the aim of establishing a just humanitarian system. The just society is reflected in the right and proper group life.In the context of human relationships, justice in the Quran contains three meanings. First, fair in the same sense. Second, fair in a balanced sense. Third, fair in the sense of attention to the rights of individuals and give those rights to each owner and get a social justice.A prosperous society is a prosperous, capable, and rich society.In the context of the state, prosperity is a state of affluence that encompasses the lives of all people.Islamic justice is superior to any formal justice of any human law. It penetrates deep down to the deepest feelings. One of the prerequisites to realize the harmony of human life is peace. When there is a dispute, it is necessarily settled in the most fair manner. For that every member of the community must be willing to sacrifice for the common good and strive for the common goal. Society will undoubtedly help each other to realize a just and prosperous life all of time.

scholarly journals The Common Good As A Social Debt and Patrimony of the Person

Lumen et Vita ◽  
2015 ◽  
Vol 6 (1) ◽  
Author(s):  
Justin Ilboudo SJ
Keyword(s):  
Social Order ◽  
Social Life ◽  
Common Good ◽  
Common Ground ◽  
Thomas Aquinas ◽  
Christian Theology ◽  
The Common Good ◽  
The Social ◽  
The Common ◽  
The Individual

Aristotle’s statement that the individual human being is a social or a political animal can be misguiding if we understand it as meaning that relationships between the individual and the society are natural and obvious. Individual’s dream of autonomy and ruthless struggle to access to scarce resources on one hand and liberal and competitive societies where there is no room for “lame ducks” on the other hand, can make relationships between the person and the society conflicting and violent. The consequences can be marginalization from the social order or rebellion against it.How can we strive to make person-society relationships more integrative and fecund? In other words, what skills, social ethics as a field of Christian theology and Catholic tradition does provide for the social integration of the person and the awakening of his or her social responsibility?  This paper would like to suggest and defend that the concept of the common good is a common ground for the person and the society mutual flourishing. The paragraph 26 of Gaudium et Spes defines the common good as “the sum of those conditions of social life which allow social groups and their individual members relatively thorough and ready access to their own fulfillment.” Interestingly also, Laudato Si’ builds up on the common good and defines it as “belonging to all and meant for all.” (Paragraph 23) In a more complex way, Thomas Aquinas elaborates the common good and locates it at the junction of distributive justice and piety as one’s love of his or her country. In the light of his thought, the common good as a dynamic interaction between the person and the society, becomes the cement of what Thomas Aquinas calls “civil communion.”

scholarly journals An Overview of the Common Moral Teachings Islam and Hinduism Based Religions

Fahm-i-Islam ◽  
2020 ◽  
Vol 3 (1) ◽  
pp. 147-158
Author(s):  
Dr. Rashida Parveen ◽  
Dr. Khadija Aziz
Keyword(s):  
Moral Education ◽  
Social Life ◽  
Religious Leaders ◽  
Human Beings ◽  
World Religions ◽  
The World ◽  
The Common ◽  
Moral Teachings ◽  
The Individual ◽  
Good And Evil

The study of world religions makes it clear that after the basic teachings of every religion, which had came into being after the arrival of human beings in this world, the moral teachings have been given the utmost importance. The improvement in the individual and collective life of people depends on moral education which gives them the feeling of an atmosphere of peace and tranquility in the world. The teachings of moral education also gives a sense of equality in a society in which everyone is assured of the protection of his/her rights and interests. Resultantly, in a society where the roots of "good morals" are strong, society never goes astray. The importance of morality for the individual and collective life of human beings could be gauged by the fact that all religious leaders of the world teach their followers good morals and human rights. The moral teachings also help in distinguishing lawful, unlawful, good, and evil. The religious leaders forbid followers to do things that make them or their social life suffer in the wrong way.

scholarly journals Terroryzm z perspektywy nauczania trzech papieży — Jana Pawła II, Benedykta XVI i Franciszka

2021 ◽  
Vol 43 (1) ◽  
pp. 243-261
Author(s):  
Joanna Brzezińska
Keyword(s):  
Catholic Church ◽  
Fundamental Problem ◽  
Human Life ◽  
Human Beings ◽  
Benedict Xvi ◽  
John Paul Ii ◽  
Personal Level ◽  
The Individual ◽  
Terrorist Acts ◽  
The Church

The aim of this study was to indicate the position taken on the phenomenon of terrorism in the teaching of the Catholic Church by three popes: John Paul II, Benedict XVI and Francis. It has been found that, apart from the common, unambiguously negative assessment of the analysed phenomenon by the hierarchy of the Church, each of them sets out his own observations on its nature and causes. In the teaching of John Paul II, the predominant conviction is that terrorism is an ideology of violence which spreads on the basis of technological and economic development and brings chaos on both a political and personal level. Benedict XVI states that terrorism promotes a civilisation of destruction, which above all questions the dignity of the individual, seeking their annihilation. Pope Francis, on the other hand, focuses on stressing the need for intercultural and interreligious dialogue in order to reduce the growing tensions that are the source of terrorist acts. All the Fathers of the Church, however, draw attention to the fundamental problem of the instrumental treatment of human life by terrorist organisations, for which human beings become a mere means to achieve their various aims.

scholarly journals ЕТИКА СПІВ-БУТТЄВОСТІ: УНІВЕРСАЛІЇ І МЕХАНІЗМИ БУТТЯ-РАЗОМ

2020 ◽  
pp. 56-65
Author(s):  
Юлія Бродецька
Keyword(s):  
Common Good ◽  
Human Life ◽  
The Other ◽  
Special Role ◽  
Human Being ◽  
Spiritual Values ◽  
The Common Good ◽  
The Common ◽  
The One ◽  
The Individual

The article focuses on the ontological aspects of the being ethics. Ethical knowledge as the fundamental mechanism for the reproduction of human being-together is implemented in universals such as values, norms, and customs. These structural elements of ethics, therefore, are responsible for the reproduction and translation of the coherence mechanisms of human co-existence both at the individual and social levels.It has been revealed that among all ethical universals, each element is focused on its functional predetermination. However, it is values that play a special role in the formation of human co-existence and the realization of the spiritual potential of the individual as well. In its historical perspective, the problem of values is formulated in the framework of the ancient tradition as the “philosophy of values” (axiology). A “philosophy of values” or ethics arises as a doctrine of good manners, that is, mechanisms and methods of forming a harmonious social personality and harmonious social relations.Socrates, like Plato, equates value with good. Good, in turn, is correlated by philosophers with the knowledge that forms our virtues. Therefore, the main thing for a person, according to most ancient philosophers, is the spiritual state of a person, his virtues, which are the essence of the human happiness condition. In this regard, the good cannot be defined as pleasure, because there are bad pleasures. One cannot call good that only benefits, because the same can harm another person. Good is what improves the inner nature of human.The sacred nature of value, its relation to transcendental being indicates that this phenomenon is a carrier of meanings. Meanings, essence, truth is that which fills, directs and organizes human being-together. Therefore, on the one hand, the ontological purpose of value is to fill a person with meanings, and thus, on the other hand, to form his involvement in co-existence, the common good. This task of values reflects their nature, in which these ethical universals (values-benefits, values-goals, self-worth), on the one hand, reveal the nature of the ontology of being (and this is its difference from non-existence), and on the other, reflect the existential potential of a person. It is about spiritual values.The mystery of this ethical element is that the nature of spiritual values, their assimilation and development exclude any manifestation of consumerism, appropriation, selfishness. Good cannot be only for me, cannot be personal, useful, cannot be relative. Good cannot be manipulated, cannot be used. Therefore, reflecting the essence, meaning, goals of human life, spiritual values cannot be a means of evaluation, that is, an instrument for achieving lofty goals. Value and appreciation is a binary opposition that reflects the pole aspects of life and existence. Otherwise, it is no longer a question of good, but of its simulations, which lead to the predominance and prosperity of evil - their own mercantile interests, goals, selfish aspirations, and hence the suffering of others.Spiritual values need internalization of their experience. Therefore, the way to reach the values-goals can only be an intuitive immersion (in meaning, essence), unity and involvement in this experience. As a result, there is a feeling of inner fullness, realization, happiness. So, it is in this immersion, acceptance, completeness, that our personal experience of harmonious being is laid, together, an order is formed that determines the contribution of each of us in realizing the value of the common good, being We. Thus, reflecting the meaning, goals of human existence, spiritual values cannot be means of human life, creativity, realization, that is, an assessment tool. Their metaphysical purpose requires going beyond pragmatic perception, liberation from the consumer desire to colonize the world around me.

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.

What Can Economists Contribute to the Common Good Tradition?

2017 ◽  
Author(s):  
Andrew M. Yuengert
Keyword(s):  
Common Good ◽  
Common Pool Resources ◽  
Economic Approach ◽  
Public And Private ◽  
Private Provision ◽  
The Public ◽  
The Common Good ◽  
The Common ◽  
The Individual ◽  
Insight Into

Although most economists are skeptical of or puzzled by the Catholic concept of the common good, a rejection of the economic approach as inimical to the common good would be hasty and counterproductive. Economic analysis can enrich the common good tradition in four ways. First, economics embodies a deep respect for economic agency and for the effects of policy and institutions on individual agents. Second, economics offers a rich literature on the nature of unplanned order and how it might be shaped by policy. Third, economics offers insight into the public and private provision of various kinds of goods (private, public, common pool resources). Fourth, recent work on the development and logic of institutions and norms emphasizes sustainability rooted in the good of the individual.

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