scholarly journals ЕТИКА СПІВ-БУТТЄВОСТІ: УНІВЕРСАЛІЇ І МЕХАНІЗМИ БУТТЯ-РАЗОМ

2020 ◽  
pp. 56-65
Author(s):  
Юлія Бродецька
Keyword(s):  
Common Good ◽  
Human Life ◽  
The Other ◽  
Special Role ◽  
Human Being ◽  
Spiritual Values ◽  
The Common Good ◽  
The Common ◽  
The One ◽  
The Individual

The article focuses on the ontological aspects of the being ethics. Ethical knowledge as the fundamental mechanism for the reproduction of human being-together is implemented in universals such as values, norms, and customs. These structural elements of ethics, therefore, are responsible for the reproduction and translation of the coherence mechanisms of human co-existence both at the individual and social levels.It has been revealed that among all ethical universals, each element is focused on its functional predetermination. However, it is values that play a special role in the formation of human co-existence and the realization of the spiritual potential of the individual as well. In its historical perspective, the problem of values is formulated in the framework of the ancient tradition as the “philosophy of values” (axiology). A “philosophy of values” or ethics arises as a doctrine of good manners, that is, mechanisms and methods of forming a harmonious social personality and harmonious social relations.Socrates, like Plato, equates value with good. Good, in turn, is correlated by philosophers with the knowledge that forms our virtues. Therefore, the main thing for a person, according to most ancient philosophers, is the spiritual state of a person, his virtues, which are the essence of the human happiness condition. In this regard, the good cannot be defined as pleasure, because there are bad pleasures. One cannot call good that only benefits, because the same can harm another person. Good is what improves the inner nature of human.The sacred nature of value, its relation to transcendental being indicates that this phenomenon is a carrier of meanings. Meanings, essence, truth is that which fills, directs and organizes human being-together. Therefore, on the one hand, the ontological purpose of value is to fill a person with meanings, and thus, on the other hand, to form his involvement in co-existence, the common good. This task of values reflects their nature, in which these ethical universals (values-benefits, values-goals, self-worth), on the one hand, reveal the nature of the ontology of being (and this is its difference from non-existence), and on the other, reflect the existential potential of a person. It is about spiritual values.The mystery of this ethical element is that the nature of spiritual values, their assimilation and development exclude any manifestation of consumerism, appropriation, selfishness. Good cannot be only for me, cannot be personal, useful, cannot be relative. Good cannot be manipulated, cannot be used. Therefore, reflecting the essence, meaning, goals of human life, spiritual values cannot be a means of evaluation, that is, an instrument for achieving lofty goals. Value and appreciation is a binary opposition that reflects the pole aspects of life and existence. Otherwise, it is no longer a question of good, but of its simulations, which lead to the predominance and prosperity of evil - their own mercantile interests, goals, selfish aspirations, and hence the suffering of others.Spiritual values need internalization of their experience. Therefore, the way to reach the values-goals can only be an intuitive immersion (in meaning, essence), unity and involvement in this experience. As a result, there is a feeling of inner fullness, realization, happiness. So, it is in this immersion, acceptance, completeness, that our personal experience of harmonious being is laid, together, an order is formed that determines the contribution of each of us in realizing the value of the common good, being We. Thus, reflecting the meaning, goals of human existence, spiritual values cannot be means of human life, creativity, realization, that is, an assessment tool. Their metaphysical purpose requires going beyond pragmatic perception, liberation from the consumer desire to colonize the world around me.

scholarly journals Od kulture sebičnosti prema kulturi solidarnosti

2017 ◽  
Vol 72. (3.) ◽  
pp. 385-385
Author(s):  
Josip Jelenić
Keyword(s):  
Common Good ◽  
The Other ◽  
Human Being ◽  
Contemporary Society ◽  
The Common Good ◽  
Social Nature ◽  
Course Of Action ◽  
The Social ◽  
The Common ◽  
The One

The author reflects on the phenomenon in contemporary society called the culture of egoism which has become the ideology of modern man. This ideology always excludes the other, the one who is different, because it is concerned with one–way egotistical activities based on domination. The result is division in society causing permanent conflict and ending, as a rule, in self–destruction. Instead of a culture of egoism, always ideology–based, a culture of solidarity is recommended as the way in which to live and work for one’s personal and also the common good. Here solidarity is understood and accepted as a basic value which evolves into a principle and a mandatory course of action. After all, it is solidarity, and not egoism, which is the expression of the social nature of the human being.

scholarly journals Grundtvigs oplysningstanker - om at knytte bånd og løse knuder

2000 ◽  
Vol 51 (1) ◽  
pp. 154-171
Author(s):  
Ove Korsgaard
Keyword(s):  
High School ◽  
Common Good ◽  
Human Life ◽  
Human Being ◽  
The People ◽  
The World ◽  
Folk High School ◽  
The Common ◽  
The Individual ◽  
The University

Grundtvig's Educational Ideas - On tying bonds and cutting knotsBy Ove KorsgaardFormer reseach into Grundtvig’s ideas has concentrated mostly on his pedagogical ideas and the folk high school. A third category must be added - Grundtvig’s ideas regarding enlightenment.These ideas can be understood only in the light of the main complex of problems which occupied Grundtvig throughout his entire life, namely the question: What does it imply to be a human being, a human being in society and a human being in the world? The assignment is to »develop a complete enlightenment of man«, and »human life through thousands of years«. Grundtvig wanted to establish a school system based upon two columns: the people and mankind - a folk high school and a university.We now live in the era of the school - resulting in an individualization of man which may become dangerous if there is no agreement on »the common good«. Only true enlightenment will result in the triad between the individual, the people and mankind. The folk high school was to enlighten the people. The university was to be »a spiritual workshop«, striving towards a universal understanding and towards clarification. Grundtvig’s university was never established.However, in this time of globalization the need for research into Grundtvig’s ideas of enlightenment is as great as ever.

Method in Ecumenism

2018 ◽  
Author(s):  
William J. Abraham
Keyword(s):  
Common Good ◽  
The Other ◽  
Organic Unity ◽  
The Common Good ◽  
Church Unity ◽  
Messianic Judaism ◽  
The Common ◽  
The Creation ◽  
The One ◽  
The Church

Method can mean either the steps taken to achieve church unity or the principles appropriate to the study of ecumenism. Most ecumenists have sought organic unity; they have hoped that agreement on the issue of authority would further this end. This turned out to be impossible, and recently there has been a shift from epistemology to pneumatology. This shift allows for a third option beyond the claims of Catholicism and Orthodoxy, on the one hand, and Magisterial Protestantism, on the other, as regards ecclesial continuity. We can think of the creation of the church as the reinstantiation of primitive Christianity in the wake of Pentecost. Messianic Judaism provides telling warrant for pursuing this option. This shift also provides fresh hope for ecumenism by moving beyond conciliar conversations about doctrine, and calling instead for gift-sharing—that is, the realistic sharing of what we actually think are gifts for the common good.

Obstacles to the Establishment of Political Legitimacy in Communist Poland

1982 ◽  
Vol 12 (2) ◽  
pp. 125-147 ◽  
Author(s):  
Paul G. Lewis
Keyword(s):  
Public Interest ◽  
Common Good ◽  
Political Legitimacy ◽  
The Other ◽  
Modern State ◽  
Political Condition ◽  
The Common Good ◽  
The Common ◽  
The One

Legitimacy may be defined as that political condition in which power-holders are able to justify their holding of power in terms other than those of the mere fact of power-holding. According to one view such justifications are increasingly tenuous due to the conditions under which the modern state has arisen and the means it employs in order to persist. Theories of legitimacy typically view power from two aspects – from that of its origins and from that of its ends. More concretely, this invariably involves, on the one hand, some discussion of the degree to which a regime of a government.can be said to rest on democratic consent and, on the other, of the extent to which the regime or government guides its actions by some notion of the common good or public interest. Neither of these focuses, in Schaar's view, are likely to provide adequate justifications for power under modern conditions: ‘criticism and hard events have done their work: both concepts have been reduced to rubble’.

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.

scholarly journals Evangelical and Catholic Timespace in Work: An Argument against a Homeless Eschatology

Religions ◽  
2021 ◽  
Vol 12 (3) ◽  
pp. 199
Author(s):  
Maria Ledstam
Keyword(s):  
Empirical Study ◽  
Common Good ◽  
Ethnographic Study ◽  
The Other ◽  
Faith Based ◽  
Business As Mission ◽  
Achievable Goal ◽  
The Common ◽  
The One ◽  
The Relationship

This article engages with how religion and economy relate to each other in faith-based businesses. It also elaborates on a recurrent idea in theological literature that reflections on different visions of time can advance theological analyses of the relationship between Christianity and capitalism. More specifically, this article brings results from an ethnographic study of two faith-based businesses into conversation with the ethicist Luke Bretherton’s presentation of different understandings of the relationship between Christianity and capitalism. Using Theodore Schatzki’s theory of timespace, the article examines how time and space are constituted in two small faith-based businesses that are part of the two networks Business as Mission (evangelical) and Economy of Communion (catholic) and how the different timespaces affect the religious-economic configurations in the two cases and with what moral implications. The overall findings suggest that the timespace in the Catholic business was characterized by struggling caused by a tension between certain ideals on how religion and economy should relate to each other on the one hand and how the practice evolved on the other hand. Furthermore, the timespace in the evangelical business was characterized by confidence, caused by the business having a rather distinct and achievable goal when it came to how they wanted to be different and how religion should relate to economy. There are, however, nuances and important resemblances between the cases that cannot be explained by the businesses’ confessional and theological affiliations. Rather, there seems to be something about the phenomenon of tension-filled and confident faith-based businesses that causes a drive in the practices towards the common good. After mapping the results of the empirical study, I discuss some contributions that I argue this study brings to Bretherton’s presentation of the relationship between Christianity and capitalism.

Can Communities Protect Autonomy? Ethical Dilemmas in HIV Preventative Drug Trials

1995 ◽  
Vol 4 (4) ◽  
pp. 516-523 ◽  
Author(s):  
Deborah Zion
Keyword(s):  
Advance Directive ◽  
Common Good ◽  
Ethical Dilemmas ◽  
Drug Trials ◽  
The Common Good ◽  
Gay Community ◽  
The Common ◽  
The Individual ◽  
Trial Participants

Before sailing past the sirens' “flowery meadow,” Ulysses instructed his sailors to lash him to the mast so that he would not succumb to the siren's singing. His advance directive demonstrated that he valued his dispositional or long-term autonomy over his unquestioned right to make decisions. He also indicated to his oarsmen that he understood the nature of temptation and his inability to resist it. Ideas of autonomy and sexual choice are central to this discussion of new AIDS treatments, especially the trials of preventative vaccines. Questions arise over the rights of individuals and the extent that these should be limited by concerns of the gay community. Should the gay community intervene in the risky decisions of individuals if no explicit advance directive exists? If so, how do they justify their paternalism? Could their aims not be better served through strengthening the individual dispositional autonomy of trial participants rather than making specific claims about the common good?

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.

scholarly journals Thomas Aquinas’ influences inInfanteD. Pedro’ “Virtuosa Benfeitoria”: Scholastic tradition in History and History of Education

2016 ◽  
Vol 39 (1) ◽  
pp. 9
Author(s):  
Terezinha Oliveira
Keyword(s):  
Common Good ◽  
Thomas Aquinas ◽  
Human Relationships ◽  
The Common Good ◽  
History Of ◽  
The Common ◽  
Social Project ◽  
Methodological Principles ◽  
The One ◽  
The University

The considerations on the book “VirtuosaBenfeitoria” aim atevaluating the relevance of a social project to guide the actions of the ruler and theindividuals, with a view to practical actions that converge to the common good. The infant D. Pedro, also known as the Duke of Coimbra, wrote the work. The central focus of the book is to address the sense of improvement and how the prince should practice and bestow it and how the subjects would receive and practice it. The arguments of D. Pedro to deal with the good and the society are strongly influenced by classical authorities and authors of scholasticism, especially Thomas Aquinas. In this sense, on the one hand our study seeks to show that such knowledge was essential for him to understand the plots that build human relationships, whose premises, to him, should be the ones leading society towards the common good;on the other hand, the goal is to analyze the work we regard as essential theoretical and methodological principles of history that allow us to recover, through memory, historical events that potentially guide us through paths that show the relevance of the Master of the University, as a vector in the organization of a given society. 

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