scholarly journals Teologi dan Etika Politik Dalam Gereja di Zaman Post-Modern

2018 ◽  
Vol 1 (1) ◽  
pp. 112-123
Author(s):  
Alter I Wowor
Keyword(s):  
Common Good ◽  
Human Life ◽  
Political Leader ◽  
Political Responsibility ◽  
Political Subject ◽  
Community Activities ◽  
Social Law ◽  
Political World ◽  
The Subject ◽  
The Common

Humans are essentially human politics (zoon politikon), so that all the dynamics of human life must always be related to politics, both as a political subject and as an object driven by politics itself. It can be clearly stated that the dynamics of human life in a country must be in circulation of the subject and object at once. Ideally, whether it is entrusted as a political leader or as a society controlled by politics itself, both are political subjects. That is, those who are entrusted with directing and regulating state politics are clearly a subject that always deals with politics in a concrete way, but the general public is also a subject, meaning that all aspects of life and community activities influence the political world both directly and indirectly, or with in other words it can be said that every activity of the community both in the world of education, religion, social, law, etc. is a political responsibility to organize, control, and direct all aspects of life for the common good, so that briefly it can be said that society is the determinant politics itself and as a function of political control, both directly and indirectly. AbstrakManusia pada hakikatnya adalah manusia politik (zoon politikon), sehingga seluruh dinamika kehidupan manusia pasti selalu berkenaan dengan politik, baik sebagai subjek yang berpolitik maupun sebagai objek yang digerakan oleh politik itu sendiri. Dengan jelas dapat dikatakan bahwa dinamika kehidupan manusia dalam suatu negara pasti berada dalam sirkulasi subjek dan objek sekaligus. Idealnya, baik yang dipercayakan sebagai pemimpin politik maupun sebagai masyarakat yang dikendalikan oleh politik itu sendiri, keduanya adalah subjek (pelaku) politik. Artinya, mereka yang dipercayakan mengarahkan dan mengatur politik negara jelas adalah subjek yang selalu bergelut dengan politik secara konkret , akan tetapi masyarakat umum juga adalah subjek, artinya segala aspek kehidupan dan aktivitas masyarakat membawa pengaruh bagi dunia politik baik  secara langsung maupun tidak langsung, atau dengan kata lain dapat dikatakan bahwa setiap aktivitas masyarakat baik dalam dunia pendidikan, agama, sosial, hukum, dan lain sebagainya menjadi tanggung jawab politik untuk menata, mengendalikan, dan mengarahkan semua aspek kehidupan tersebut demi kebaikan bersama, sehingga dengan singkat dapat dikatakan bahwa masyarakat adalah penentu politik itu sendiri dan sebagai fungsi kontrol politik, baik secara langsung maupun tidak langsung.

Проблема морального содержания права в концепции Дж. Финниса

2018 ◽  
Vol 13 (3) ◽  
pp. 71
Author(s):  
V. Yu. Perov ◽  
A. D. Sevastianova
Keyword(s):  
Natural Law ◽  
Common Good ◽  
Human Life ◽  
Legal Positivism ◽  
Human Flourishing ◽  
Moral Content ◽  
The Subject ◽  
The Common ◽  
Law And Morality ◽  
John Finnis

The law and morality the interrelation issue has been the subject for many discussions, recent works in the philosophy field and law ethics of renowned authors as H. Hart, L. Fuller and J. Finnis, who contributed significantly to the topic. The key question about the moral content of law is examined within the polemics between theorists of legal positivism and natural law legal theorists. This article touches upon this issue by the example of the concept of John Finnis, one of the most brilliant contemporary law philosophers, his neo-naturalistic concept of natural law includes some ideas of modern positivism. J. Finnis claims natural law appears as a set of principles of practical reasonableness for the ordering of human life and the human community. Law acts as a method to ensure “the common good” of the community and is based on seven self-evident, as he believes the basic human goods necessary for the human flourishing. The requirements of practical reasonableness compose the content of natural law, contain recommendations on how to carry out these self-evident goods. For Finnis, the aim of law is to provide conditions, according to the requirements of practical reasonableness, in which these seven goods can be realized. It is outlined that J. Finnis regards law as a social institute which purpose is to regulate human affairs, and thus to promote the creation of a community where everyone could realize the seven fundamental goods for humankind.

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.

Solidarity, the Common Good and Social Justice in the Catholic Social Teaching within the Framework of Globalization

2016 ◽  
Vol 81 (1) ◽  
pp. 14-31
Author(s):  
Rochus-Antonin (Roman) Gruijters
Keyword(s):  
Common Good ◽  
Human Life ◽  
Human Person ◽  
The Common Good ◽  
Academic Level ◽  
Religious Intolerance ◽  
Moral Perspective ◽  
The Common ◽  
Religious Problems ◽  
Globalized World

This article argues that when globalization is accompanied by such problems as religious intolerance, social injustice, poverty, disrespect for the human dignity and oppression, Catholics should address these challenges on a social and an academic level. The Catholic social tradition, as the single bearer of reflection on the meaning of the common good, envisions the idea of this common good in particularly useful ways by linking it to concepts of solidarity and justice. Furthermore, the Catholic Social Doctrine offers a vision of humanity which rejects intolerance and violence and proclaims that human life is sacred and that the dignity of the human person should be the foundation of a moral vision for society. In short, this article will expand how – from a Catholic intellectual and moral perspective on a globalized world – the concept of bonum commune can address contemporary social, cultural and religious problems.

Democracy Promotion through Multilateralism

2018 ◽  
pp. 95-129
Author(s):  
Tony Smith
Keyword(s):  
Common Good ◽  
International Institutions ◽  
League Of Nations ◽  
Democracy Promotion ◽  
Political Responsibility ◽  
The Common Good ◽  
The Common ◽  
Carry Over

This chapter explores Woodrow Wilson's ideas of fostering democracy through multilateralism in the League of Nations—the principles of which became the heart and soul of what was to become Wilsonianism. According to Wilson's vision of political responsibility, democratic people would presumably be the best members of the League for a commitment to the common good as decided by reasoned discussion and compromise was the essence of their character nationally and so could be counted on to carry over into international institutions as well. However, as Wilson quickly learned, there was no reason to think that just because states were democratic they would easily agree on how to handle essential issues. Nevertheless, the Covenant of the League of Nations affirmed in its Article 1 that only “self-governing” peoples pledged to the conditions laid out for membership might apply to join the association.

Guildsmen, religious reform and the search for the common good: the role of the guilds in the early Reformation in Augsburg

1996 ◽  
Vol 39 (3) ◽  
pp. 577-597 ◽  
Author(s):  
P. J. Broadhead
Keyword(s):  
Case Studies ◽  
Common Good ◽  
Religious Reform ◽  
The Common Good ◽  
The Reformation ◽  
The Subject ◽  
The Common ◽  
Urban Commons ◽  
Capital Intensive

ABSTRACTThis article examines the forces that shaped the responses of the urban commons to the Reformation in Augsburg. Developing work by Blickle and others, it considers the extent to which traditional communal ideals were reflected in measures to construct a system of ‘sacral corporatism’. An examination of the attitudes of guildsmen towards communal values and institutions shows variation in their views, even on such basic points as the identification and imposition of the ‘common good’. Case studies show how predominantly poor weavers were attracted to the call to enforce communal principles as a means of defending their status and incomes. To this end they welcomed evangelical teaching, for it provided scriptural and ethical endorsements of corporate action. In contrast, members of the butchers' guild, who were involved in a capital intensive occupation, resisted communal restraints on their freedom to trade and make profits. The butchers' opposition to the Reformation rested more on their rejection of ‘sacral corporatism’, as advocated by reformers in Augsburg, than on support for Catholicism. Augsburg shows the significance of communal values in the urban Reformation, but it demonstrates that these were neither static nor uniformly accepted. On the contrary they were themselves the subject of dispute.

The Purpose and Practice of a Public Theology in a Time of Climate Change

2010 ◽  
Vol 4 (3) ◽  
pp. 356-372 ◽  
Author(s):  
Clive Pearson
Keyword(s):  
Climate Change ◽  
Common Good ◽  
Public Theology ◽  
The Public ◽  
The Common Good ◽  
Public Agenda ◽  
The Subject ◽  
The Common ◽  
Level Of Concern ◽  
Opinion Polls

AbstractThe nature of a public theology is to concern itself with the common good and the flourishing of all. The subject of climate change is to the forefront of the public agenda. Now and then the level of concern can slip down the opinion polls and it does attract a concerted degree of scepticism. It is nevertheless an issue that can allow us to consider the purpose and practice of a public theology. This article sets out to draw upon the insights of others who have contributed to this issue of the International Journal of Public Theology. It also sets out to place this work inside other discussions on what is a public theology and its intersection with an ecotheology.

scholarly journals Rhythms of Nature and Culture in the Art of M. K. Ciurlionis

2012 ◽  
Vol 21 (26) ◽  
pp. 151-160
Author(s):  
Wiesna Mond-Kozłowska
Keyword(s):  
Human Life ◽  
Laws Of Nature ◽  
Research Field ◽  
Olivier Messiaen ◽  
Constitutional Principle ◽  
Nature And Culture ◽  
Functional Quality ◽  
The Subject ◽  
The Common ◽  
Metaphysical Truth

This article aims to grasp the ontological constitutional principle known as correspondances des artes. The affinity of arts is usually interpreted as a functional quality, while the author holds that it is of ontic character as well. This results from the shared ontological reference of all natural phenomena of human life and, consequently, human creative work. Experimental knowledge of this metaphysical truth, according to the composer-synaesthetic Olivier Messiaen, is within the reach of very few people, even less so amongst the artists themselves. Mikalojus Konstantinas Čiurlionis, the Lithuanian composer and painter, was one of those very few. The main argument of the article, which is developed in the realm of the ontology of a piece of art, is the premise that the rhythm factor can serve as grounds for discussion to investigate the nature of the correspondances des artes. This was also the subject matter of the French phenomenologist Mikel Dufrenne’s writings (Dufrenne 1992, pp. 323–324).In addition, the author argues that all so-called organic aesthetics (Tatarkiewicz 1985, p. 84), those who claim that the laws of the creative process depend on the laws of nature, prove the existence of the common and shared ontic base of the world, logos. This base belongs to both natural and created ontological phenomena. The synaesthetic pictorial and musical oeuvre of Čiurlionis is the research field for inferring the initial argument of the paper.

An Ideal Religion for an Ideal State

2020 ◽  
Vol 12 (4-2) ◽  
pp. 330-350
Author(s):  
Anna Afonasina ◽  
Keyword(s):  
Common Good ◽  
Human Life ◽  
Popular Religion ◽  
Physical Structure ◽  
Negative Energy ◽  
Religious Practices ◽  
Ideal State ◽  
The Common ◽  
The One ◽  
The City

All of us have an idea of the ideal conditions in which we would like to live. They will vary according to the degree of ambition and level of education. However, people have common wishes since we don’t live in isolation (perhaps with rare exceptions) and we require guarantees from other people that they are willing to accept certain rules and conditions for the best possible coexistence. Plato was the first to look for such general or even necessary requirements to create an ideal social structure. He considers different aspects of social reality – the division of society into classes, the specifics of upbringing and education, even the physical structure of the city and its religion. The article is devoted to the consideration of religious practices, associated cult activities and holidays. In ancient Greece, religion permeated all areas of human life. It would be more correct to say that religion simply did not exist separately from everyday life. Of course, we can distinguish major religious events in the form of solemn organised processions marking the change of seasons, dedicated to the harvest or some other memorable dates. But more often, religious practices were tightly woven into people’s lives, so that even political and military actions were accompanied by an offering to the gods or consultation with the oracle. Understanding the role that religious activity plays in educating citizens, Plato does not seek to create an entirely new popular religion, but as a philosopher interested in the common good, he begins to interpret the images of traditional Greek gods differently. He focuses most of his attention on Zeus, Dionysus and Aphrodite. By comparing traditional notions of the gods with the way Plato portrays them, we conclude that the philosopher has done serious work to rationalise their images. Zeus ceases to be a famous womanizer and head of Olympus, and acquires the traits of a creator, the only good god who is incapable of any evil or injustice. The raucous fun, dancing and intoxication that used to be the cause of many misfortunes and associated with Dionysus are now being declared useful in terms of testing strength and honesty on the one hand, and, on the other, are understood as a necessary means of getting rid of negative energy and bringing people together. The uncontrolled erotic desire sent by Aphrodite is seen by Plato as behavior that is unacceptable in the citizens of an ideal state, and so he develops the doctrine of the two Aphrodites, heavenly and vulgar, in which the heavenly Aphrodite is declared to be a certain stimulus that leads the soul to the supreme good.

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.

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