The Common Good and Christian Ethics rethinks the ancient tradition of the common good in a way that addresses contemporary social divisions, both urban and global. David Hollenbach draws on social analysis, moral philosophy, and theological ethics to chart new directions in both urban life and global society. He argues that the division between the middle class and the poor in major cities and the challenges of globalisation require a new commitment to the common good and that (...) both believers and secular people must move towards new forms of solidarity if they are to live good lives together. Hollenbach proposes a positive vision of how a reconstructed understanding of the common good can lead to better lives for all today, both in cities and globally. This interdisciplinary study makes both practical and theoretical contributions to the developing shape of social, cultural, and religious life today. (shrink)

ABSTRACTDrawing upon the theoretical debate on the concept of common good involving, in particular, Sison and Fontrodona, I aim to show how the common good principle can serve as the basis for a new diversity perspective. Each of the three dominant diversity approaches—equality, diversity management, and inclusion—runs the ethical risk of focusing on community or individual levels, or on particular disciplines—economic, social, or moral. This article demonstrates that the common good principle could mitigate the ethical risks inherent (...) to each of these diversity approaches. There are three positive aspects to a comprehensive common good perspective: 1) it includes considering different community levels, which it connects by subsidiarity, 2) it embraces the moral, social, and economic fields, which it connects by teleological hierarchy, and 3) it avoids the risk of exclusion by generating a sense of solidarity. (shrink)

This book offers a major reinterpretation of the `secularization' of medieval ideas by examining scholastic discussions on the nature of the common good. It challenges the view that the rediscovery of Aristotle was the primary catalyst for the emergence of a secular theory of the state. A detailed exposition of the content and the context of late scholastic political and ethical thought reveals that the roots of medieval 'secularization' were profoundly theological.

ABSTRACT:This article proposes a theory of the firm based on the common good. It clarifies the meaning of the term “common good” tracing its historical development. Next, an analogous sense applicable to the firm is derived from its original context in political theory. Put simply, the common good of the firm is the production of goods and services needed for flourishing, in which different members participate through work. This is linked to the political common good through (...) subsidiarity. Lastly, implications and challenges arising from the positing of work as the common good of the firm are explored. (shrink)

It is notable how some papal social encyclicals have interchangeably used the terms ' common good ' and 'human rights.' This article analyzes the papal common good teaching and its contemporary shift to include human rights. I also explore the differential nuances between the common good and the human rights. Human rights as advocated by civil societies are understood as arising from a conception of the nature of the human person. The common good has been expressed (...) in practical ways through human rights, especially the right to work and receive a just wage. The papal social encyclicals are viewed here as relevant to our contemporary world where extreme capitalism and unrestrained consumerism have led to the accumulation of wealth and power in the hands of a few people. (shrink)

In conventional thinking, the promise of scientific progress gives automatic and unquestioned legitimacy to any new development in biotechnology. It is the nearest thing we have in a morally relativistic society to the concept of the common good. This chapter begins by examining a recent case study, so-called ‘mitochondrial transfer’ or three-person IVF, in which policymakers appeared to accept that this new technology should be effectively deregulated because that would serve UK national scientific progress and the national interest, despite (...) serious unanswered concerns about its effectiveness and safety. The historical and philosophical underpinnings of the concept of the common good should make us more sceptical of the manner in which the concept can be perverted by particular interests. But there are also hopeful signs that the common good and the biomedical commons are being taken seriously in new models for governance of genomics and biotechnology more generally. (shrink)

Businesses have long been admonished for being unduly focused on the pursuit of profit. However, there are some organizations whose purpose is not exclusively economic to the extent that they seek to constitute common good. Building on Christian ethics as a starting point, our article shows how the pursuit of the common good of the firm can serve as a guide for humanistic management. It provides two principles that humanistic management can attempt to implement: first, that community good (...) is a condition for the realization of personal good, and second, that community good can only be promoted if it is oriented towards personal good. To better understand which community good can favor personal good and how it can be achieved, we examine two recent humanistic movements—Conscious Capitalism and Economy of Communion—that strive to participate in the common good. From the analysis of these two movements, we identify a shared managerial willingness to adopt the two principles. Moreover, we also reveal that Conscious Capitalism and Economy of Communion present different ways of linking community good and personal good, and therefore, different means exist for firms to participate in the common good. (shrink)

In this book, Amitai Etzioni, public intellectual and leading proponent of communitarian values, defends the view that no society can flourish without a shared ...

The author explores how Catholic social teaching and the principle of the common good can be successfully deployed in the public sphere, be it in relation to education, economics, democracy or civil rights.

NATURAL LAW ARGUMENTS CONCERNING the political order characteristically appeal, at some point or other, to the common good of the political community. To take the clearest example: Aquinas, perhaps the paradigmatic natural law theorist, appeals to the common good in his accounts of the definition of law, of the need for political authority, of the moral requirement to adhere to the dictates issued by political authority, and of the form political authority should take. But while united on the (...) point that arguments for normative political conclusions must take the common good as a principle, natural law theorists have not been united in their understanding of the nature of the common good. The differences among natural law views on the character of the common good are not trivial: they concern such deep issues as whether the common good should be understood as an intrinsic or an instrumental good, and whether the common good should be understood in relation to the good of individuals of that community or solely in relation to the good of the community as a whole. If one aims to develop a natural law account of the political order, then, one cannot remain neutral with respect to the various natural law understandings of the common good, for these various understandings are almost certain to yield differing conclusions on the source, functions, and limits of political authority. (shrink)

"Using the criteria of the common good, Fr. Riordan seizes the bull by the horns and confronts the controversial issues hounding the newly-installed Duterte administration. Fr. Riordan's theological and philosophical explorations provide a guide in helping us evaluate the three-pronged program of the Duterte administration in eradicating the drug problem, criminality, and corruption in the country." -- Back cover.

Common Good, Uncommon Questions explores a variety of moral issues.

The notion of the common good has been one of the leading themes of Machiavelli scholarship, yet there is no systematic study devoted to it. The aim of this article is to explore Machiavelli's understanding of the common good and to demonstrate how problematic his approach is. First, even in its form as an ideal the notion has an ambiguous meaning that can easily become intrinsically discrepant. Second, political reality makes the ideal practically impossible to embody. Third, as (...) a motivational goal of political activity and patriotic inspiration the common good is blurred by partial and individual interests. Finally, it can be an instrument of deception and exploitation. It seems that these difficulties severely constrained Machiavelli's use of the notion of the common good which for him was probably too obscure to be a principal idea of political thinking. (shrink)

In a previous essay (Sison and Fontrodona 2012), we defined the common good of the firm as collaborative work, insofar as it provides, first, an opportunity to develop knowledge, skills, virtues, and meaning (work as praxis), and second, inasmuch as it produces goods and services to satisfy society’s needs and wants (work as poiesis). We would now like to focus on the participatory aspect of this common good. To do so, we will have to identify the different members (...) of the firm as a community, drawing from corporate citizenship literature and stakeholder theory. Afterward, we will explore both the manner and the intensity of these different members’ participation and its impact on the firm’s common good. (shrink)

. The ‘common good’ spirituality of Louis-Joseph Lebret and his influence in the Constitution and development thinking in Brazil. Journal of Global Ethics: Vol. 17, Lebret and the Projects of Économie Humaine, Integral Human Development, and Development Ethics, Guest Editors Des Gasper and Lori Keleher, pp. 185-203.

The common good -- Good for all -- Who decides? -- Get the word out -- Promoted by the people -- The U.S. common good -- How can you help? -- Changing the common good -- The best for everyone -- Your community needs you!

Grace and human response -- The common good -- Conscience -- Faithfully practicing virtue -- Our bodies and our issues -- Responsible sexuality -- Social justice -- Conclusion : and, in the end ....

Analysis of 'the common good' reveals moral elements in the concept. The common good, Traditionally regarded as a major political goal, Is served by measures that promote the interests of all citizens equitably, Within the limitations of 'the accepted morality'. Measures for the common good thus often impose moral restraints on individuals' interests, As numerous examples show. Positivist analyses are generally defective because they do not give the normative elements their proper place.

The argument between Jacques Maritain and Charles de Koninck over the primacy of the common good is well known. Yet, even though Mary Keys has carefully arbitrated this debate, it still remains problematic for Alasdair MacIntyre, particularly because of the role rights play in both Maritain and Catholic Social Thought. I examine Keys’ argument and, in addition, Deborah Wallace’s account of MacIntyre’s criticism of rights in Catholic social thought. I argue, in the end, that what Maritain, and in consequence (...) Keys and Wallace, miss about the common good is its relationship to practical reasoning, and that MacIntyre highlights both that relationship and the role of the common good in human dignity. (shrink)

This article offers a critical examination of the notion of the common good in Catholic social ethical teaching, comparing this concept with utilitarianism and examining parallels between them and common critiques of both. Rather than focusing on the common good and trying to reach agreement on its content as a maximum standard for persons and communities in society, we argue that it is preferable to focus on the common harm. The common harm serves as a (...) minimum standard of what causes harm to individuals and communities in society and should be avoided. The common harm provides both a conceptually sound and practically achievable construct for contributing positively to the social ethical discussion in an increasingly secular society. National Catholic Bioethics Quarterly 13.4 : 617–623. (shrink)

If the answer is yes, then we should to be able to demonstrate that an individual sacrifice has a real effect on the common good. If my single, personal sacrifice can alter the final result, then I can say that my sacrifice produces more in rewards than my personal costs. But if my sacrifice makes no difference to the final result, why should I make it, especially if I receive the benefits of the sacrifice of others even if I (...) make no personal sacrifice? (shrink)

This article responds to the theory of Common Good Constitutionalism as posited by Adrian Vermeule. He argues that a powerful centralized government composed of wise rulers must use law to direct the public towards a proper political and substantive morality to achieve the ends of the common good. This article then explores the broader concept of Integralism, in which Common Good Constitutionalism is rooted, similar in its belief that politics must be concerned with the human good through (...) the centralization of sovereign power. Natural law adherents created Common Good Constitutionalism and Integralism to combat the legitimate societal threat of modern liberal individualism and reintroduce the spiritual common good into our political and legal discourse. Though these arguments have some appeal, both theories are misguided in their understanding of the nature of politics, law, and the United States as a constitutional republic. This article instead suggests a more authentically Catholic salve for the societal wounds inflicted by acidic individualism; a true natural law understanding of the common good which respects the decentralized history and tradition of our country, the limits of political authority, the social priority of local communities above the state, and most importantly, the reality that man’s ultimate end is God’s gift of salvation. (shrink)

Despite the expansion of the regulatory state, we continue to witness widespread unethical practices across society. This paper addresses these challenges of ethical failure, misalignment, and dissonance by developing a conceptual framework that provides an explicit basis for understanding virtuousness and the common good directed toward the goal of eudaimonia or human flourishing. While much of the literature on virtuousness has focused on the organization, this paper uses a more comprehensive understanding that also incorporates the agent and the economy (...) examined through their relational order. The common good provides direction for guiding behavior of all the various stakeholders and the context for understanding virtuousness, while it is through virtuousness that the common good is effectively realized. Virtuousness and the common good are therefore in effect ‘two sides of the same coin.’ This paper develops a virtuousness–common good conceptual framework which explores the basis for harmonizing the goals of the individual, organization, and the economy. (shrink)

The good -- Common goods and the obligatory -- Is there a supreme good, a Summum bonum? -- Common goods and public goods -- Shared meaning as a common good -- Shared meaning as a global common good -- The common good in current international relations -- Collective action for global objectives -- The law of peoples -- Global justice as a global common good -- Global human rights as common goods.

This open access volume provides an in-depth analysis of philosophical discussions concerning the common good and its relation to self-interest in the history of Western philosophy. The thirteen chapters explore both renowned and lesser-known thinkers from the Middle Ages to the eighteenth century, covering also the relevant ancient background. By bridging the gap between the medieval and early modern periods, they provide fresh insights into how moral and political philosophers understood the concepts of the common good and self-interest, (...) along with their ethical and political implications. The concept of the common good occupies a central role in philosophical reflections on the public and private dimensions of moral and social life in contemporary debates. By exploring the rich and diverse ways in which the relationship between the common good and self-interest has been understood, this volume has the potential to contribute to our ongoing efforts to critically discern the possibilities and limitations of these concepts in the present. Thus, the volume will be useful for scholars interested in the multi-layered role of the notion of the common good both in the history of philosophy and in contemporary moral and political philosophy. (shrink)

Defining the common good -- Assessing the impact of proposed actions on human happiness and well-being -- Protecting and enhancing public goods -- Identifying today's major social problems -- Activists, reformers and social movements -- Key tools for advancing the common good -- What can businesses do to advance the common good? -- What can government do to advance the common good? -- What can nonprofit organizations do to advance the common good?

This book addresses the Confucian philosophy of common good and deals with the comparative philosophy on eastern and western understandings of common good. The common good is an essentially contested concept in contemporary moral and political discussions. Although the notion of the common good has a slightly antique air, especially in the North Atlantic discussion, it has figured prominently in both the sophisticated theoretical accounts of moral and political theory in recent years and also in the (...) popular arguments brought for particular political policies and for more general orientations toward policy. It has been at home both in the political arsenal of the left and the right and has had special significance in ethical and political debates in modern and modernizing cultures. This text will be of interest to philosophers interested in Chinese philosophy and issues related to individualism and communitarianism, ethicists and political philosophers, comparative philosophers, and those in religious studies working on Chinese religion. (shrink)

Some virtue ethicists are reluctant to consider principles and standards in business ethics. However, this is problematic. This paper argues that realistic Personalism can be integrated into virtue-based business ethics, giving it a more complete base. More specifically, two principles are proposed: the Personalist Principle (PP) and the Common Good Principle (CGP). The PP includes the Golden Rule and makes explicit the duty of respect, benevolence, and care for people, emphasizing human dignity and the innate rights of every human (...) being. The CGP entails cooperation to promote conditions which enhance the opportunity for the human flourishing of all people within a community. Both principles have practical implications for business ethics. (shrink)

This study investigates the function of the common good in the political theory of thomas aquinas. it concludes that at every point in his political theory the concept of the common good plays a significant, if not determinative role. his moderate position between collectivism and individualism recognizes that the individual lives in social relationships which include social responsibilities.

This paper is an insighful critique of the shareholder and stakeholder models of organizational purpose. The authors emphasize that both these models fail to serve as an adequate basis for explaining the purpose of an organization and are unable to capture a fuller meaning of living in an organizational community. The paper thus endeavours to introduce into the mainstream of discussion a third model, based on the idea of the common good which draws inspiration from the communitarian Catholic tradition. (...) The first part of this paper traces the idea of common good as it relates to organizations. The second part engages the common good tradition with the shareholder and stake holder models. The paper goes on to describe common good within the organization through three propositions: fundamentality, excellence and integration. The authors reiterate, however, that the idea of the common good does not provide a micro-blueprint for managers, but rather an orientation or moral compass that directs organizational activity towards human development. (shrink)

Obiora F. Ike’s impressive amount of research texts on ethics can be found on Globethics.net Library. In general, there is no need to search for a justification of a life work and commitment to values, when a person reaches beyond a certain level of experience in life, in any field of professional work, even more in spiritual and ethical development. In the following lines I shall focus on the value of the common good for a person who not only (...) had precise notions about a philosophical and theological concept, but taught by the example, believing integrity matters and integral development can be a life-long mission and altruistic commitment, even if life can be either simple or complicate. (shrink)

The foundations of research ethics are riven with fault lines emanating from a fear that if research is too closely connected to weighty social purposes an imperative to advance the common good through research will justify abrogating the rights and welfare of study participants. The result is an impoverished conception of the nature of research, an incomplete focus on actors who bear important moral responsibilities, and a system of ethics and oversight highly attuned to the dangers of research but (...) largely silent about threats of ineffective, inefficient, and inequitable medical practices and health systems. -/- In For the Common Good: Philosophical Foundations of Research Ethics, Alex John London defends a conception of the common good that grounds a moral imperative with two requirements. The first is to promote research that generates the information necessary to enable key social institutions to effectively, efficiently, and equitably safeguard the basic interests of individuals. The second is to ensure that research is organized as a voluntary scheme of social cooperation that respects its various contributors' moral claims to be treated as free and equal. Connecting research to the goals of a just social order grounds a framework for assessing and managing research risk that reconciles these requirements and justifies key oversight practices in non-paternalistic terms. Reconceiving research ethics as resolving coordination problems and providing credible assurance that these requirements are being met expands the issues and actors that fall within the purview of the field and provides the foundation for a more unified and coherent approach to domestic and international research. -/- This is an open access title available under the terms of a CC BY-NC-ND 4.0 license. It is free to read at Oxford Scholarship Online and offered as a free PDF download from OUP and selected open access locations. (shrink)

This paper discusses three generic types or ways of understanding the common good found in the literature, and then describes the implications of the integral common good for seven key practices of humanistic management. In particular, compared to conventional management, an approach to humanistic management based on the integral common good tends to: 1) have institutional mission and vision statements that are developed by multiple stakeholders that emphasize social and ecological well-being ahead of financial well-being; 2) have (...) a strategic orientation that emphasizes collaboration, “minimizer” and “transformer” generic strategies, a Radical Resource Based View, and uses Porter’s five forces as a way to foster collaboration; 3) structure organizations based on experimentation, sensitization, dignification, and participation ; 4) develop control systems based on value loops that seek to enhance the flourishing of multiple stakeholders; 5) emphasize multi-directional multi-stakeholder communication; 6) invite all stakeholders to participate in making decisions, including developing and choosing alternatives; 7) foster leadership based on socialized power, a focus on SMART 2.0 goals, a desire to ensure everyone is treated fairly, and an emphasis on relationships that nurture community and the integral common good. Implications for research and teaching are discussed. (shrink)

La 4e de couverture indique : "The common good and how it can be pursued is a contested question in every polity. It touches upon the core principles of a society and shapes political debates and processes, institutional logics and constitutional settings. The nature and potential finality of the European integration project cannot be understood without taking the question into account. Despite the success story of European integration, it is still an open question wether the Union is in fact (...) more than the sum total of fragmentary compromises between and among the Member states. Is there a European Common Good beyond peace? The current controversies over collective responsibilities and values that surfaced in the financial crisis make a discussion of the common good within the European context compelling.". (shrink)

This volume explores whether the concept of the common good might be retrieved and become central in contemporary religious social thought. Contributors include: Charles C. West, John J. Collins, Ralph McInerny; J. Philip Wogaman, Charles E. Curran, Richard John Neuhaus, Dennis P. McCann, Ernest Bartell, Michael Novak, Charles K. Wilber, John W. Cooper, Gar Alperovitz, Richard T. DeGeorge, Gerald Cavanagh, William J. Cunningham, Peter Mann, Bette Jean Bullert and David Vogel. Co-published with the Notre Dame Center for Ethics and (...) Religious Values in Business. (shrink)

While dominant management thinking is steered by profit maximisation, this paper proposes that sustained organisational growth can best be stimulated by attention to the common good and the capacity of corporate leaders to create commitment to the common good. The leadership thinking of Kautilya and Ashoka embodies this principle. Both offer a common good approach, emphasising the leader's moral and legal responsibility for people's welfare, the robust interaction between the business community and the state, and the importance (...) of moral training of leaders in identifying and promoting the common good. We argue that the complex process of re-orientating corporate priorities towards the common good requires alertness and concerted effort if both business and society are to truly benefit. As Ashoka said: ‘A good deed is a difficult thing’. (shrink)

While dominant management thinking is steered by profit maximisation, this paper proposes that sustained organisational growth can best be stimulated by attention to the common good and the capacity of corporate leaders to create commitment to the common good. The leadership thinking of Kautilya and Ashoka embodies this principle. Both offer a common good approach, emphasising the leader's moral and legal responsibility for people's welfare, the robust interaction between the business community and the state, and the importance (...) of moral training of leaders in identifying and promoting the common good. We argue that the complex process of re‐orientating corporate priorities towards the common good requires alertness and concerted effort if both business and society are to truly benefit. As Ashoka said: ‘A good deed is a difficult thing’. (shrink)

Caritas in Veritate (CV) poses a challenge to the business community when it asks for “a profoundly new way of understanding business enterprise” (CV 40). The paper proposes the concept of the “common good” as a starting point for the discussion and sketches a definition of the common good of business as the path toward an answer for this challenge. Building on the distinction between the material and the formal parts of the common good, the authors characterize (...) profit as the material part of the common good of business and work as the formal part that expresses the essential significance of business. (shrink)

The 2016 US presidential election exposed rising xenophobic and nationalist sentiment within the United States and other democratic countries. As populist movements grow, democratic freedoms erode. We Resist demonstrates that the things we often take for granted--safety, family, employment, health, a promising future--are under attack, and we must fight to preserve these resources before it's too late. We are currently witnessing the dismantlement of social programs, growing disinterest in international cooperation, and the devaluation of evidence-based knowledge. This disturbing shift in (...) politics is leading to increased national security measures, violations to basic human rights, and widening social and economic inequalities. The rise of far-right populism brings with it intolerance of ethnic, sexual, and all other minority groups, and a rejection of democratic society. We Resist gathers the compelling perspectives of scholars and activists who are deeply embedded within political and community struggles, who participate in policy decisions, and who are engaged in research that advances those struggles. An essential and timely book, We Resist confronts the problems we face as a human community and impels a cross-sectoral movement to defend our rights and revitalize the common good. "Into a world of bully-boy heads of state and the rise of xenophobic right-wing populism, comes this important collection reminding us that the common good is still attainable, if fragile. It depends on our ability to work collectively, to build community and to cherish our diversity, always advocating for human rights, respect and dignity. This collection of the best of Canadian values is a gift to the world in its time of need." Maude Barlow, chairperson for the Council of Canadians and author of Boiling Point: Government Neglect, Corporate Abuse, and Canada's Water Crisis. (shrink)

Alex John London’s new book, For the Common Good: Philosophical Foundations of Research Ethics highlights the fact that establishing just social arrangements is not only a matter of incentivizing popular will to act for the common good; it also requires filling in informational gaps about which policies, arrangements, and interventions will advance the basic interests of members in an equitable, effective and efficient manner. Promoting justice requires, in part, acquiring the knowledge for how to do so. In developing (...) this point, London carefully traces these missteps in the main philosophical debates and then resuscitates the importance of questions of justice at the heart of research ethics. In doing so, it provides a transformative corrective for the field. This review critically examines one of the central pillars of London’s egalitarian research imperative approach: the way in which the social value of research is closely linked with minimizing uncertainty among reasonable experts. (shrink)

Even in the increasingly individualized American medical system, advocates of 'personalized medicine' claim that healthcare isn't individualized enough. With the additional glamour of new biotechnologies such as genetic testing and pharmacogenetics behind it, 'Me Medicine'-- personalized or stratified medicine-- appears to its advocates as the inevitable and desirable way of the future. Drawing on an extensive evidence base, this book examines whether these claims are justified. It goes on to examine an alternative tradition rooted in communitarian ideals, that of the (...) common good as a goal in medicine. (shrink)

In our contemporary post-modern context, it has become increasingly awkward to talk about a good that is shared by all. This is particularly true in the context of mammoth multi-national corporations operating in global markets. Nevertheless, it is precisely some of these same enormous, aggrandizing forces that have given rise to recent corporate scandals. These, in turn, raise questions about ethical systems that are focused too myopically on self-interest, or the interest of specific groups, locations or cultures. The obvious traditional (...) alternative to moral bellybutton gazing is the common good, which challenges the modern business enterprise to realize non-instrumental values that can only be attained in our life together. The common good dictates that leadership should be judged, first of all, according to moral criteria rather than professional competence. It helps correct the distorted prioritization of the maximization of profit in every business decision, recognizing that businesses have a multitude of rights and responsibilities, and the common good reminds us that the first of these is not always profit-making. (shrink)

The theme of this book is the crisis of the early modern state in eighteenth-century Britain. The revolt of the North American colonies and the simultaneous demand for wider religious toleration at home challenged the principles of sovereignty and obligation that underpinned arguments about the character of the state. These were expressed in terms of the 'common good', 'necessity', and 'community' - concepts that came to the fore in early modern European political thought and which gave expression to the (...) problem of defining legitimate authority in a period of increasing consciousness of state power. The Americans and their British supporters argued that individuals ought to determine the common good of the community. A new theory of representation and freedom of thought defines the cutting edge of this revolutionary redefinition of the basic relationship between individual and community. (shrink)

The notion of the common good has been cited as a key constituent of citizenship education in England, within which the development of a concern for the common good represents a key disposition. The term has, however, received little critical attention to date within the discourse of the subject, either in terms of its theoretical basis or its educational function and form. For this reason to develop the common good represents an ill‐defined aim of the citizenship education (...) in schools. This article seeks to redress this by critically engaging with different formulations of the common good within recent civic republican political theory. More specifically, it attempts to delineate between notions of the common good that are essentially moral and notions that emphasise political understandings of the term, and which, in so doing, minimise the moral. On the basis of this exploration a number of issues are raised for citizenship education in England and it is suggested that to fail to view the common good as a moral enterprise is inherently problematic. (shrink)

This volume compares the writings of Aristotle, St. Thomas Aquinas, Jacques Maritain, and Charlis De Koninck on the dignity of the individual and the common good, topics fundamental to Catholic social teaching.