Human Rights in the Roman Catholic Tradition

1979 ◽  
pp. 145-166
Author(s):  
John T. Pawlikowski ◽  
Keyword(s):  
Human Rights ◽  
Roman Catholic ◽  
Catholic Tradition

Democratic Rights in The Roman Catholic Tradition

1946 ◽  
Vol 15 (3) ◽  
pp. 195-219
Author(s):  
W. E. Garrison
Keyword(s):  
Human Rights ◽  
Roman Catholic ◽  
Important Place ◽  
Cultural Climate ◽  
Democratic Rights ◽  
Democratic Principles ◽  
Catholic Tradition

The concept of “democratic rights” does not greatly differ, I suppose, from that of human rights as these are understood by persons of democratic mind and temper. But the existence of human rights is recognized also by persons who could not, even with the most elastic use of words, be described as favorable to democratic principles. Some ambiguities and some prejudicial implications might have been avoided if the term “democratic” had not been used in the title. It seems to presuppose the superiority of a democratic order. That is a popular idea in our political and cultural climate, and I myself hold it with strong conviction; but it is not an axiom upon which a discussion of the rights of man can be based. Particularly, it is not an axiom from which one may profitably or properly begin a consideration of human rights as defined and defended in the Roman Catholic tradition. For while the idea of human rights has an important place in the general course of that tradition, the concept of democracy has a very small place.

scholarly journals Subsidiarity in Private Law?

2020 ◽  
Vol 24 (1) ◽  
pp. 1-25
Author(s):  
Mat Campbell
Keyword(s):  
European Union ◽  
Human Rights ◽  
English Language ◽  
Catholic Social Teaching ◽  
Roman Catholic ◽  
Social Teaching ◽  
Private Law ◽  
Human Rights Law ◽  
European Union Law ◽  
Legal Rules

This is the first English language paper seriously to examine the meaning of subsidiarity from the perspective of private law, in which it might be used to understand legal rules, or the interaction of different kinds of claim. Since there are so few relevant sources in English, this article casts a wide net for consensus. It offers six propositions about what it means to designate a rule or relationship (between legal regimes, say) as one of subsidiarity. These are formulated by reference, principally, to thinking about subsidiarity outwith private law; and, secondarily, to (i) miscellaneous literature about subsidiarity, (ii) the general French private law literature about subsidiarity, and (iii) what little can be gleaned from relevant unjust enrichment discourse in English. The state of play in that discourse is summarised, before the choice of Roman Catholic social teaching, European Union law, and European human rights law as settings to examine for their conceptions of subsidiarity is explained, and subsidiarity in each of these contexts is sketched out. Succeeding sections then outline each proposition, and clarify how it may be derived from the sources. The paper concludes by reflecting guardedly on the potential of subsidiarity in private law, as a way to model the interrelation of private law claims and doctrines.

Fides et Ratio: Approaches to a Roman Catholic Political Philosophy

2000 ◽  
Vol 62 (1) ◽  
pp. 49-75 ◽  
Author(s):  
James V. Schall
Keyword(s):  
Political Philosophy ◽  
Roman Catholic ◽  
The Political ◽  
Catholic Tradition ◽  
The Relationship ◽  
Fides Et Ratio

The relationship between philosophy, revelation, and politics is a basic intellectual theme, either at the forefront or in the background, of all political philosophy. The 1998 publication of John Paul II's encyclicalFides et Ratiooccasioned much reflection on the relation of reason and revelation. Though not directly concerned with political philosophy, this encyclical provides a welcome opportunity to address many theologicalpolitical issues that have arisen in classic and contemporary political philosophy. The argument here states in straightforward terms how philosophy and theology, as understood in the Roman Catholic tradition, can be coherently related to fundamental questions that have legitimately recurred in the works of the political philosophers.

Roman Catholic Tradition and Ritual and Business Ethics

2001 ◽  
pp. 69-85
Author(s):  
Barbara Hilkert Andolsen
Keyword(s):  
Work Force ◽  
Roman Catholic ◽  
Business Leaders ◽  
Contingent Work ◽  
Clerical Workers ◽  
Work Arrangements ◽  
Catholic Social Teachings ◽  
Table Fellowship ◽  
Catholic Tradition ◽  
Social Teachings

Clerical workers are an important segment of the work force. Catholic social teachings and eucharistic practice shed useful moral light on the increase in contingent work arrangements among clerical workers. The venerable concept of "the universal destination of the goods of creation" and a newer understanding of technology as "a shared workbench" illuminate the importance of good jobs for clerical workers. However, in order to apply Catholic social teachings to issues concerning clerical work as women's work, sexist elements in traditional Catholic social teachings must be critically assessed. Participation in the Eucharist helps shape a moral stance of inclusivity and sensitivity to forms of social marginalization. While actual practice fails fully to embody gender or racial inclusivity, participation in the inclusive table fellowship of the Eucharist should make business leaders question treating contingent workers as a peripheral work force.

Dignity Rather than Rights

2013 ◽  
Author(s):  
John Milbank
Keyword(s):  
Human Rights ◽  
Social Exchange ◽  
Social Role ◽  
Catholic Social Teaching ◽  
Social Teaching ◽  
External Work ◽  
Internal Reserve ◽  
Liberal Tradition ◽  
Catholic Tradition

This chapter argues that the yoking together of ‘dignity’ and ‘rights’ is unstable, reflecting the ongoing incompatibility of respectively the liberal and the Catholic traditions of human rights. Both traditions adopt an ‘internal’ and ‘external’ understanding of dignity. The liberal tradition aporetically focuses on subjective right and on circumstances of convenience or pleasure. The Catholic tradition reconciled the ancient but uneasy melding of ‘dignity’ as ‘internal’ reserve and as ‘external’ work or social exchange through reference to persona—the adoption of a role in relationship to God. This discourse of ‘dignity’ is perpetuated in Catholic social teaching. The chapter finally suggests the Catholic tradition must continue, through its blend of corporatism and personalism, to emphasize both hierarchy and social role, contrary to the liberal tradition, as central to the dignity of persons.

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