3. On Building a University for the Common Good1

2020 ◽  
Vol 2 (1) ◽  
pp. 45-68 ◽  
Author(s):  
Tim Ingold
Keyword(s):  
Higher Education ◽  
Knowledge Economy ◽  
Research Universities ◽  
Common Good ◽  
Teaching And Research ◽  
Precarious Employment ◽  
The Common Good ◽  
The World ◽  
The Future ◽  
The Common

<?page nr="45"?>Abstract Around the world, universities have been converted into agents of globalization, competing for business in the markets of the knowledge economy. To an ever-increasing extent, they are managed like corporations. The result has been a massive betrayal of the underlying principles of higher education. In both teaching and research, universities have reneged on their founding commitment to the pursuit of truth, and to the service of the common good. With their combination of overpaid managers, staff in precarious employment and indebted students, they are manifestly unsustainable. Rather than waiting for them to collapse, however, we need to start now to build the universities of the future, and to restore their civic purpose as necessary components of the constitution of a democratic society. This article first sets out the four principles—of freedom, trust, education and community—on which any university must be built, if it is to meet the challenges of our time. It will then go on to consider the meaning of the common good, and how universities of the future can be of service to it.

scholarly journals Sumienie socjalistyczne

Etyka ◽  
1999 ◽  
Vol 32 ◽  
pp. 113-127
Author(s):  
Jacek Hołówka
Keyword(s):  
Common Good ◽  
Cognitive Faculty ◽  
The Common Good ◽  
The World ◽  
The Future ◽  
The Common

It is a fairly widespread conviction that conscience offers not only a yardstick for moral evaluations but constitutes a cognitive faculty that helps one learn something about the world. If so much is true, and, as it seems to be the case with Henryk Jankowski, one is equipped with a socialist conscience, the resulting position is equally informed by certain evaluative and epistemological premises. A conscientious socialist sees the world as a vast terrain of opportunities that can be used to make the world a socially better world. This attitude can be very strong, deep rooted, intransigent and good natured. It may sometimes desensitize its representative to the implications of many facts that are incompatible with his vision of the future, but it can also make him a loyal, ingenious, honest and tireless defender of the common good. An example of Henryk Jankowski is adduced, on the seventieth anniversary of his birth, as a particularly admirable embodiment of the socialistic ideals, motivated by ethical rather than political reasons.

Maß- und Gradfragen im Wirtschaftsrecht

2021 ◽  
Keyword(s):  
Common Good ◽  
80Th Birthday ◽  
Commercial Law ◽  
Legal Scholar ◽  
Academic Teaching ◽  
The Common Good ◽  
Great Breadth ◽  
The World ◽  
The Common ◽  
Lasting Influence

On the occasion of his 80th birthday, the liber discipulorum honors the great legal scholar and outstanding economist Wernhard Möschel. The volume takes the reader into the world of academic teaching, combines scientific insight with wisdom, pays tribute to the great breadth of the jubilarian's oeuvre through a variety of contributions on commercial law, and thus shows what great and lasting influence a scientist can have who persistently and undauntedly fights for the common good.

Theology through Eschatological Story

2021 ◽  
Vol 30 (1) ◽  
pp. 54-60
Author(s):  
Joseph M. Lear
Keyword(s):  
Common Good ◽  
Theological Reflection ◽  
Former Yugoslavia ◽  
The Common Good ◽  
The World ◽  
The Common ◽  
Theological Task

Abstract Daniela Augustine’s The Spirit and the Common Good is a preachable theology because it is story – the story of the coming kingdom made present by the Spirit’s outpouring on Pentecost. Her book finds a fruitful locus of theological reflection in the former Yugoslavia’s Third Balkan War, by which she confronts the protological narrative of human violence with the counternarrative of the Scriptures, the Spirit, and the glorious transformation at the end of the age. In order to put flesh on Christian hope in the contemporary contexts, Augustine turns to hagiographical stories in the former Yugoslavia. Hagiography is not without perils for the theological task, not least in that it can downplay the sinfulness of the saints’ lives. But, as in the practice of Pentecostal testimony, Augustine’s work gives glory to God, not humans for the work of God in the world.

Ethics and Reality

1998 ◽  
pp. 150-155
Author(s):  
Alison Roberts Miculan
Keyword(s):  
Common Good ◽  
Ethical Theory ◽  
Alasdair Macintyre ◽  
The Common Good ◽  
The World ◽  
The Common ◽  
Good For ◽  
The Individual ◽  
The Way

One of the most pervasive problems in theoretical ethics has been the attempt to reconcile the good for the individual with the good for all. It is a problem which appears in contemporary discussions (like those initiated by Alasdair MacIntyre in After Virtue) as a debate between emotivism and rationalism, and in more traditional debates between relativism and absolutism. I believe that a vital cause of this difficulty arises from a failure to ground ethics in metaphysics. It is crucial, it seems to me, to begin with "the way the world is" before we begin to speculate about the way it ought to be. And, the most significant "way the world is" for ethics is that it is individuals in community. This paper attempts to develop an ethical theory based solidly on Whitehead’s metaphysics, and to address precisely the problem of the relation between the good for the individual and the common good, in such a way as to be sympathetic to both.

scholarly journals Losing Real Life: James Baldwin and the Ethics of Trauma

2018 ◽  
Vol 4 (1) ◽  
pp. 114-127
Author(s):  
Mikko Tuhkanen
Keyword(s):  
Common Good ◽  
Real Life ◽  
James Baldwin ◽  
Native Son ◽  
The Common Good ◽  
Present Essay ◽  
Sarah Schulman ◽  
The World ◽  
The Common ◽  
The Cost

This essay proposes that we turn to James Baldwin’s work to assess the cost of, and think alternatives to, the cultures of traumatization whose proliferation one witnesses in contemporary U.S. academia. Beginning with some recent examples, the essay briefly places these cultures into a genealogy of onto-ethics whose contemporary forms arose with the reconfiguration of diasporic histories in the idioms of psychoanalysis and deconstructive philosophy in 1990s trauma theory. Baldwin speaks to the contemporary moment as he considers the outcome of trauma’s perpetuation in an autobiographical scene from “Notes of a Native Son.” In this scene—which restages Bigger Thomas’s murderous compulsion in Native Son—he warns us against embracing one’s traumatization as a mode of negotiating the world. In foregoing what Sarah Schulman has recently called the “duty of repair,” such traumatized engagement prevents all search for the kind of “commonness” whose early articulation can be found in Aristotle’s query after “the common good” (to koinon agathon). With Baldwin, the present essay suggests the urgency of returning to the question of “the common good”: while mindful of past critiques, which have observed in this concept’s deployment a sleight-of-hand by which hegemonic positions universalize their interests, we should work to actualize the unfinished potential of Aristotle’s idea. Baldwin’s work on diasporic modernity provides an indispensable archive for this effort.

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