The Need for a Collective Social Conscience

2020 ◽  
Vol 1 (1) ◽  
Author(s):  
Mohamed Nabil Fahmy
Keyword(s):  
Common Good ◽  
Balance Of Power ◽  
Lessons Learned ◽  
Global Culture ◽  
Social Conscience ◽  
The Public ◽  
The Common Good ◽  
The Social ◽  
The Common ◽  
Balance Of Interest

As the public orders in the global community, in particular being liberal or illiberal, have lost their “social conscience”, we build on lessons learned to create better circumstances, rather than simply making historic judgements. All while striving to reinvigorate the “social conscience” with a greater sense of collectiveness to provide a more comprehensive order for a new global culture. The goal here is to determine how best to regenerate a wider understanding of the “common good” amongst our societies, and how to ensure that we as “peoples” appreciate and embrace collectiveness and determine that our decisions will increasingly have a greater “social conscience” collectively. In a world of globalization, it is important to understand the interconnectedness of people and systems alike. Decisions built on an understanding of the “common good” and “social conscience” will ultimately have a wider influence on a potential global culture willing to reap benefits of individual assets and achievements. Changing from a “balance of power and authority” driven systems to ones driven by different systems is an attempt to achieve a “balance of interest” is due. A paradigm shift should be in force, whereby marginalization and inequality will be reduced; yet not erased. With this critical juncture in the 21st century, it is imperative to rethink the common good. As well as, reinvigorate the “social conscience” and collective sense which are essential to facing the ever-changing global order.

scholarly journals LA TEOLOGÍA Y EL ÁMBITO PÚBLICO

2017 ◽  
Vol 49 (3) ◽  
pp. 631
Author(s):  
Kreti Sanhueza Vidal
Keyword(s):  
Common Good ◽  
The Public ◽  
The Common Good ◽  
The Social ◽  
Public Actor ◽  
The Common

RESUMEN: En este escrito se exponen algunos razonamientos acerca del por qué le compete a la Teología intervenir en el ámbito público. Si bien, la relación de la Teología y lo público es algo que ya se está dando, lo importante aquí se busca explicitar qué es lo que fundamenta que la primera no sólo se relacione, sino le sea necesario operar en el ámbito público. En vista de ello, se delimitan algunos principios filosóficos y teológico-cristológicos que sustentan la necesidad que la Teología, en cuanto disciplina, sea considerada un actor público. La teología, tanto por su objeto como por su tarea, debe disponerse a participar en el ámbito público, por cuanto tiene algo que proponer a la convivencia en sociedad y a la búsqueda del bien común.ABSTRACT: This text expounds some reasons about why it is also a concern to Theology to intervene in the public field. Although the relation between Theology and the public field is something that already is given on, the important here is to specify the bases that the first one not only relates to, but is necessary to operate in the public field. In view of this, some philosophical and theologically main ele­ments are delimited to sustain that Theology, as discipline, consider itself as public actor. Theology, with its purpose and its task, must be available to participate in the public field, because it has something to offer in the social coexistence and at the search for the common good.

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.

Translating for the Commonwealth

2018 ◽  
Author(s):  
Neil Rhodes
Keyword(s):  
Common Good ◽  
Nation Building ◽  
The Public ◽  
The Common Good ◽  
Bible Translation ◽  
The Common ◽  
Modern Europe

This chapter begins by presenting translation as an aspect of the Erasmian legacy in England, and it argues that translation helps to heal the division discussed in Chapter 3 by enabling Protestantism and humanism to work together. Translation was part of a Protestant programme of nation-building and spreading the word for the common good, but it was also the means through which the literature of antiquity and of modern Europe was communicated to the public at large. Erasmus’ Paraphrases, Grimald's Cicero, and Hoby's Courtier are discussed in these two contexts. Translation points towards the Renaissance, as an insular purism based on Protestant fears of contamination and adulteration was superseded by a hospitality towards the foreign. The chapter ends by arguing that by the 1580s it is Protestant Bible translation that it is accused by Catholics of being literary.

Corporate Politics in the Public Sphere: Corporate Citizenspeak in a Mass Media Policy Contest

2017 ◽  
Vol 59 (4) ◽  
pp. 579-611 ◽  
Author(s):  
Daniel Nyberg ◽  
John Murray
Keyword(s):  
Public Sphere ◽  
Common Good ◽  
Mining Industry ◽  
Political Activity ◽  
Corporate Political Activity ◽  
Political Actors ◽  
The Public ◽  
The Common Good ◽  
The Common ◽  
The Public Sphere

This article connects the previously isolated literatures on corporate citizenship and corporate political activity to explain how firms construct political influence in the public sphere. The public engagement of firms as political actors is explored empirically through a discursive analysis of a public debate between the mining industry and the Australian government over a proposed tax. The findings show how the mining industry acted as a corporate citizen concerned about the common good. This, in turn, legitimized corporate political activity, which undermined deliberation about the common good. The findings explain how the public sphere is refeudalized through corporate manipulation of deliberative processes via what we term corporate citizenspeak—simultaneously speaking as corporate citizens and for individual citizens. Corporate citizenspeak illustrates the duplicitous engagement of firms as political actors, claiming political legitimacy while subverting deliberative norms. This contributes to the theoretical development of corporations as political actors by explaining how corporate interests are aggregated to represent the common good and how corporate political activity is employed to dominate the public sphere. This has important implications for understanding how corporations undermine democratic principles.

scholarly journals Dobro wspólne okiem socjologa — kilka uwag porządkujących

2017 ◽  
Vol 61 (4) ◽  
pp. 49-63
Author(s):  
Bartosz Mika
Keyword(s):  
Common Good ◽  
Social Good ◽  
The Common Good ◽  
Collective Ownership ◽  
The Third ◽  
Contemporary Sociology ◽  
The Social ◽  
The Common

This text can be defined as an attempt to look at the question of the common good through sociological glasses. The author suggests that many of the issues subsumed under  the term “the common good” have already been elucidated and described in detail on the basis of classical and contemporary sociology. If it is assumed that the common good can be understood triply, as (1) a postulate of the social good, (2) materially, as an object of collective ownership, and (3) as an effect of the individual’s life in society, then it must be admitted that, at least in the third case, reference to the collected achievements of sociology is necessary in order to describe the common good properly.

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.

A Failure of Modernization: Police Reform, The “Common Good,” and Serfdom In Eighteenth-Century Russia

2015 ◽  
Vol 42 (3) ◽  
pp. 249-271
Author(s):  
Hugh D. Hudson
Keyword(s):  
Eighteenth Century ◽  
Social Relations ◽  
Social Order ◽  
Common Good ◽  
Max Weber ◽  
Political Organization ◽  
The Common Good ◽  
The Social ◽  
The Common ◽  
The Creation

For Russian subjects not locked away in their villages and thereby subject almost exclusively to landlord control, administration in the eighteenth century increasingly took the form of the police. And as part of the bureaucracy of governance, the police existed within the constructions of the social order—as part of social relations and their manifestations through political control. This article investigates the social and mental structures—the habitus—in which the actions of policing took place to provide a better appreciation of the difficulties of reform and modernization. Eighteenth-century Russia shared in the European discourse on the common good, the police, and social order. But whereas Michel Foucault and Michael Ignatieff see police development in Europe with its concern to surveil and discipline emerging from incipient capitalism and thus a product of new, post-Enlightenment social forces, the Russian example demonstrates the power of the past, of a habitus rooted in Muscovy. Despite Peter’s and especially Catherine’s well-intended efforts, Russia could not succeed in modernization, for police reforms left the enserfed part of the population subject to the whims of landlord violence, a reflection, in part, of Russia having yet to make the transition from the feudal manorial economy based on extra-economic compulsion to the capitalist hired-labor estate economy. The creation of true centralized political organization—the creation of the modern state as defined by Max Weber—would require the state’s domination over patrimonial jurisdiction and landlord control over the police. That necessitated the reforms of Alexander II.

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