Natural Rights or Political Prudence? Francis Hutcheson on Toleration

2013 ◽  
Author(s):  
Knud Haakonssen
Keyword(s):  
Common Good ◽  
Natural Rights ◽  
Moral Life ◽  
Political Control ◽  
Francis Hutcheson ◽  
The Common ◽  
Moral Faculty ◽  
The Right ◽  
The Church

Francis Hutcheson is commonly seen as a theorist of natural rights, including the right to a free conscience. However, his notion of conscience is of a moral faculty that is subject to education and, under certain circumstances, to political control. By distinguishing between the possession and the exercise of a right, Hutcheson is able to argue that the right to toleration of the individual's conscience is dependent upon social and political circumstances and is, in fact, a matter of prudence, not of transcendent status. This argument coheres with Hutcheson>'s emphasis on the fundamental role of the common good in the moral life, with his aesthetic and providentialist idea of morality, and with his Erastian view of the church in general and of the Scottish Kirk in particular. This chapter shows that these ideas made Hutcheson the centre of contemporary controversy.

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 Myśl Wincentego Granata wobec problemów współczesności

2021 ◽  
Vol 17 ◽  
pp. 179-198
Author(s):  
Jakub Majchrzak
Keyword(s):  
Catholic Church ◽  
Common Good ◽  
State Level ◽  
Body Of Christ ◽  
Social Challenges ◽  
Christian Humanism ◽  
The Common ◽  
Final Answer ◽  
The Church

The aim of the article is to present relevance of the personalistic Granat’s thought in the context of contemporary social challenges. In the article, I analyze the topic of Christian humanism in Granat’s thought. I point out that he saw the sources of this concept in man’s aspirations to learn the full truth about himself. Granat saw the final answer to these desires in the relation of man and the sense of his existence to the person of Christ. I also consider Granat’s opinion about the role of the Catholic church today. I would like to draw your attention to the fact that Granat clearly emphasized the deep spiritual and apostolic dimension of the Church, pointing out that the Church is above all the Mystical Body of Christ. Therefore, the fundamental task of the Church is to unite God’s children around Christ. The Church also has a duty to proclaim to man that he cannot understand himself without Christ. The Church accomplishes these goals by administering the sacraments and moderating interreligious dialogue. I consider the issue of peace in his philosophical refl ection as well. According to Granat the source of peace is God. Man drawing his strength from his closeness with God can contribute to peace through mutual respectful relationships. At the state level the key role is played by the concern of each country for the common good and international cooperation in this field. In conclusion, I formulate summarizing remarks.

The power of karma yoga in human development

2014 ◽  
Vol 13 (3) ◽  
pp. 242-249
Author(s):  
Shelley Brown
Keyword(s):  
Common Good ◽  
Design Methodology ◽  
Content Type ◽  
Human Endeavor ◽  
Self Development ◽  
Prophetic Vision ◽  
One Step ◽  
The Common ◽  
The Right

Purpose – The purpose of this paper is to focus on Swami Vivekananda’s teachings on higher self-development through karma yoga – spiritualizing contemporary life in today’s fast-paced world – and on evolving a more humane civilization through the service of enlightened citizens. Design/methodology/approach – Stressing the essential role of self-development in human progress, Swami Vivekananda taught Vedanta to East and West as a practical dynamic philosophy. Findings – With his prophetic vision, he adapted ancient wisdom for modern living in his concept of karma yoga. Extending the idea of “holy” to the whole of human endeavor, whether exploring truths in the world or discovering the light of the soul within, Vivekananda deemed every struggle sacred when pursued with sincere, selfless intent. Originality/value – Each action taken in the right spirit, Vivekananda taught, can manifest our innate divinity and bring us one step closer to our sublime nature, which acts in the common good.

Beyond Strict Justice: Hugo Grotius on Punishment and Natural Right(s)

2014 ◽  
Vol 76 (4) ◽  
pp. 559-588 ◽  
Author(s):  
Jeremy Seth Geddert
Keyword(s):  
Political Thought ◽  
Common Good ◽  
Natural Rights ◽  
Individual Rights ◽  
Natural Right ◽  
The Common Good ◽  
Hugo Grotius ◽  
The Future ◽  
The Common ◽  
The Right

AbstractHugo Grotius is often seen as reducing justice to the systematic protection of individual rights. However, this reading struggles to account for the surprisingly robust place he accords to punishment. An offender cannot plausibly claim punishment as a right, and the right to punish gives little direction about how best to carry out punishment. These difficulties point toward Grotius's little-noticed bifurcation of justice into “expletive” and “attributive” categories. While expletive (or “strict”) justice provides a grounding for the right to punish, its subsequent exercise must be governed by attributive justice. This higher justice considers persons and situations; requires imagination and prudential judgment; looks to the future; aims for the common good; acknowledges the importance of virtue; and never claims perfect solutions. Thus, Grotius's supposedly modern understanding of natural rights is best understood within an account of his specifically political thought—one that acknowledges an overarching framework of classical natural Right.

Engaging with the State for the Common Good: Some Reflections on the Role of the Church

2009 ◽  
Vol 11 (2) ◽  
pp. 169-180
Author(s):  
Peter Smith
Keyword(s):  
Human Rights ◽  
Common Good ◽  
Social Issues ◽  
The State ◽  
Fundamental Rights ◽  
European Convention ◽  
The Common Good ◽  
The Common ◽  
The Right ◽  
The Church

The Canon Law of the Roman Catholic Church establishes the right of the Church to proclaim the Gospel and expound it, and to proclaim moral principles especially when this is required by fundamental rights or ‘for the salvation of souls’ (Canon 747). While this was taken for granted for centuries, society and culture have undergone rapid and extensive changes, especially over the last forty years. From what was once a Christian society and culture, we have moved to a multicultural and secular society, and have seen the rise of ‘ideological secularism’. The place of religion and religious values in the public forum is being questioned, and an aggressive secularism seeks to reduce religion and its practice to the private sphere. However, a healthy secularity should recognise both the autonomy of the state from control by the Church and also the right of the Church to proclaim its teaching and comment on social issues for the common good of humanity. This right is recognised in the 1948 Universal Declaration of Human Rights and the 1950 European Convention for the Protection of Human Rights and Fundamental Freedoms. From the Church's point of view, this right was recognised for all religions in the Second Vatican Council's ‘Declaration on Religious Liberty’. We must defend that right because the Church exists not for its own sake but for the sake of humanity.

Property Rights for the Common Good

2019 ◽  
pp. 231-249
Author(s):  
Rowan Cruft
Keyword(s):  
Property Rights ◽  
Common Good ◽  
Natural Rights ◽  
Free Markets ◽  
The Common Good ◽  
The Common ◽  
The Right

Where Chapter 12 established that property belonging to those with reasonable wealth cannot be ‘natural’ rights grounded for the right-holder’s sake, Chapter 13 argues that such property is, rather, groundable on the common good, as outlined by classical liberals like Hayek, Hume, and Smith. Surprisingly, this approach gives us reason to stop seeing most property as an individual right, but rather as duties-owed-to-the-community, duties that individuals control. This is because property—unlike many other rights that are not ‘for the right-holder’s sake’—does not wear on its face its ground in the common good. Owners’ rights are not like those of a teacher, say: rights clearly protecting an other-serving role. Conceiving property as a right therefore carries a major risk that it will be seen as ‘natural’, grounded by the right-holder’s own good. To avoid this, the chapter argues that we should start conceiving free markets as involving ‘controllership’, in which duties-not-to-trespass are owed to the community rather than to particular owners.

On everyday academic research

2017 ◽  
pp. 98-134 ◽  
Author(s):  
J. Tirole
Keyword(s):  
Common Good ◽  
Academic Research ◽  
Research Quality ◽  
Economic Research ◽  
Relevant Research ◽  
The Common ◽  
Verification Of Models ◽  
Science And Research

In the fourth chapter of the book “The economy of the common good”, the nature of economics as a science and research practices in their theoretical and empirical aspects are discussed. The author considers the processes of modeling, empirical verification of models and evaluation of research quality. In addition, the features of economic cognition and the role of mathematics in economic research are analyzed, including the example of relevant research in game theory and information theory.

Contributions of Contemporary Political Science to an Understanding of the Common Good

2017 ◽  
Author(s):  
S.J. Matthew Carnes
Keyword(s):  
Political Science ◽  
Common Good ◽  
Scientific Theory ◽  
Theory Building ◽  
Catholic Theology ◽  
Politics And Government ◽  
The Common Good ◽  
The Common ◽  
Nature And Society

The transformation of political science in recent decades opens the door for a new but so far poorly cultivated examination of the common good. Four significant “turns” characterize the modern study of politics and government. Each is rooted in the discipline’s increased emphasis on empirical rigor, with its attendant scientific theory-building, measurement, and hypothesis testing. Together, these new orientations allow political science to enrich our understanding of causality, our basic definitions of the common good, and our view of human nature and society. In particular, the chapter suggests that traditional descriptions of the common good in Catholic theology have been overly irenic and not sufficiently appreciative of the role of contention in daily life, on both a national and international scale.

Development within the limits of order, 1820–70

2017 ◽  
Author(s):  
John Toye
Keyword(s):  
French Revolution ◽  
Political Institutions ◽  
Common Good ◽  
Natural Rights ◽  
The Common Good ◽  
The Poor ◽  
Nineteenth Century France ◽  
The Common ◽  
State List ◽  
The French Revolution

After the upheavals of the French Revolution, Enlightenment thinkers were blamed for loosening the bonds of society. In nineteenth-century France, Saint-Simon advocated a social compromise whereby scientists and artists planned the path of progress while the propertied classes retained political power albeit acting as trustees for the interests of the poor. Comte called for a scientific sociology to inform the design of political institutions. In Britain, Bentham rejected the doctrine of natural rights in favour of the principle of utility, while J. S. Mill flirted with Comte’s positivism briefly. Marx made little impact and socialism came in the guise of Fabianism and middle-class trusteeship for the poor. In Germany, Hegel interpreted the French Revolution as a phase in a moral struggle for freedom and called for freedom to be reconciled with the idea of the common good embodied in the state. List envisaged the common good as protectionist trade policy.

Clergy

2018 ◽  
Author(s):  
Mark Hill QC
Keyword(s):  
Employment Status ◽  
Church Of England ◽  
The Status ◽  
The Right ◽  
The Church ◽  
And Training

This chapter focuses on the clergy of the Church of England. It first explains the process of selection and training for deacons and priests, along with their ordination, functions, and duties. It then considers the status and responsibilities of incumbents, patronage, and presentation of a cleric to a benefice, and suspension of presentation. It also examines the institution, collation, and induction of a presentee as well as unbeneficed clergy such as assistant curates and priests-in-charge of parishes, the authority of priests to officiate under the Extra-Parochial Ministry Measure, the right of priests to hold office under Common Tenure, and the role of visitations in maintaining the discipline of the Church. The chapter concludes with a discussion of clergy retirement and removal, employment status of clergy, vacation of benefices, group and team ministries, and other church appointments including rural or area deans, archdeacons, diocesan bishops, suffragan bishops, and archbishops.

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