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)

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)

In this paper we report on empirical research which investigates social capital of Small and Medium Sized Enterprises (SMEs). Bringing an international perspective to the work, we make a comparison between 30 firms located in West London and Munich in the sectors of food manufacturing/production, marketing services and garages. Here we present 6 case studies, which we use to illustrate the early findings from this pilot project. We identify differences in approach to associational membership in Germany and the U.K., (...) with a greater propensity to "belong" to an official group in Germany. We distinguish clear sectoral similarities across the countries, and indications that certain personality types will seek out engagement and find time beyond busy work life schedules, often merging work/home/leisure life and friends. Some of our cases illustrate that formal institutions, networks and mutual relationships can develop social capital for the SME, although we should take care not to assume a universal win-win situation for those who are engaged and contribute to the common good. Some of the obstacles to cooperation and civic engagement are outlined. (shrink)

The field, as Steven Cooper describes it, is comprised of the inextricably related worlds of internalized object relations and interpersonal interaction. Furthermore, the analytic dyad is neither static nor smooth sailing. Eventually, the rigorous work of psychoanalysis will offer a fraught opportunity to work through the most disturbing elements of a patient's inner life as expressed and experienced by the analyst - indeed, a disturbance in the field. How best to proceed when such tricky yet altogether common therapeutic situations (...) arise, and what aspects of transference/countertransference should be explored in the service of continued, productive analysis? These are two of the questions that Steven Cooper explores in this far-ranging collection of essays on potentially thorny areas of the craft. His essays try to locate some of the most ineffable types of situations for the analyst to take up with patients, such as the underlying grandiosity of self-criticism; the problems of too much congruence between what patients fantasize about and analysts wish to provide; and the importance of analyzing hostile and aggressive aspects of erotic transference. He also tries to turn inside-out the complexity of hostile transference and countertransference phenomena to find out more about what our patients are looking for and repudiating. Finally, Cooper raises questions about some of our conventional definitions of what constitutes the psychoanalytic process. Provocatively, he takes up the analyst's countertransference to the psychoanalytic method itself, including his responsibility and sources of gratification in the work. It is at once a deeply clinical book and one that takes a post-tribal approach to psychoanalytic theory - relational, contemporary Kleinian, and contemporary Freudian analysts alike will find much to think about and debate here. (shrink)

In this study, edited on the basis of a critical review of domestic and foreign literature, as well as authors’ own analyzes, previously presented in several articles (Słodowa-Hełpa 2015; Gorynia 2021 and 2022), mainly in two shorter texts published in popular magazines with a range of Poland (Gory-nia and Słodowa-Hełpa 2022a, 2022b), selected aspects of the concept of the common good from the perspective of the Covid-19 pandemic were presented. The authors’ conviction that in the process of searching (...) for cures to overcome civilization turbulences, the common good cannot be eliminated from the social, political, economic and moral space, was the inspiration to take up this issue. Therefore, the search for answers to the following four questions was considered leading: Will pandemic experiences catalyze a better understanding of the common good? How can they reduce its deficit? To what extent can a return to the concept of the common good, offering real forms of participation and shared responsibility, help in overcoming the painful effects of the present and future threats to civilization? Can respecting the principles of the common good be considered an imperative in the process of overcoming problems of an increasingly global scope? In view of the ambiguity of the category of the common good and the related interpretation difficulties, it was deemed necessary to place the main part of the study in the background of the most general approach to the essence of the analyzed category and its status in philosophical and economic terms. The summary outlines conclusions and postulates concerning the conditions for the functioning of global common goods and the possibility of using them in international cooperation. (shrink)

This paper aims to strengthen the liberal theory of public justification defended by John Rawls and his followers, by arguing that advocates of political liberalism can have more to say about how citizens can come to endorse and give priority to liberal justice than has been commonly supposed. The political conception of the person, complete with the two powers of moral personality, contains within it all the resources we need to illustrate why reasonable persons would have at least one (...) class='Hi'>good reason to endorse and uphold liberal justice, and to make it regulative of their pursuit of their conceptions of the good. This is achieved by citizens’ feelings of care and affective concern toward their higher-order interests—their sense of justice, and their conception of the good. (shrink)

Contents -- Acknowledgments -- Introduction -- The foundations of Hobbes's natural law philosophy -- Hobbesian moral and civil science : rereading the doctrine of severability -- Hobbes and the good of life -- The legal character of the laws of nature -- The essence of Leviathan : the person of the commonwealth and the common good -- Hobbes's natural law account of civil law -- Conclusion -- Notes -- Index.

This is an open access title available under the terms of a CC BY-NC-ND 4.0 International licence. It is free to read at Oxford Scholarship Online and offered as a free PDF download from OUP and selected open access locations. This book characterizes a notion of type that covers both linguistic and non-linguistic action, and lays the foundations for a theory of action based on a Theory of Types with Records (TTR). Robin Cooper argues that a theory of language (...) based on action allows the adoption of a perspective on linguistic content that is centred on interaction in dialogue; this approach is crucially different to the traditional view of natural languages as essentially similar to formal languages such as logics developed by philosophers or mathematicians. At the same time, he claims that the substantial technical advantages made by the formal language view of semantics can be incorporated into the action-based view, and that this can lead to important improvements in both intuitive understanding and empirical coverage. This enterprise uses types rather than possible worlds as commonly employed in studies of the semantics of natural language. Types are more tractable than possible worlds and offer greater potential for understanding the implementation of semantics both on machines and in biological brains. (shrink)

This article argues that in the ordinary course of events, most parents routinely practice “reproductive teleology” in that they attempt to manipulate the physical and psychological characteristics of children, and they do so as part of the process of good parenting. Furthermore, such attempts are socially approved of and encouraged. With these two considerations in mind, it is argued that common objections to technological interventions, especially with respect to designer babies— based on the grounds that such processes would (...) promote despotic parenting, deny children an open future, and interfere with the designed child's sense of self—should be seen in the context of reproductive teleology. The implications of this argument encourage an orientation toward the salience of social pressures that promote reproductive teleology. (shrink)

Kids in the Middle: The Micro-Politics of Special Education takes the reader on a fascinating journey through special education in the past, present, and future. On this journey, the micro-politics of special education are seen through the eyes and experiences of children with disabilities, their parents and advocates, adult educators, and school administrators. Supplementing these perspectives to develop an understanding of special education that goes beyond its administrative and political aspects, such as the Individuals with Disabilities Education Act , are (...) scholars with expertise in special education law, administration, severe and profound disabilities, ethics, finance, teaching, and disability rights. Together, these voices explain the micro-political issues that affect how children with disabilities are educated. Kids in the Middle promotes a new model of special education to help transform special education. Instead of perpetuating a system grounded in the concepts of promises, privilege, and power, this book considers how to build a system based on caring, compassion, and the common good, a system that will elevate the status of special education children who are lost in the middle. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:"To make a difference...":Narrative Desire in Global MedicineByron J. Good and Mary-Jo DelVecchio GoodIf, as Arthur Frank (2002) writes, "moral life, for better and worse, takes place in storytelling," this collection of narratives written by physicians working in field settings in global medicine gives us a glimpse of some aspects of moral experience, practice, and dilemmas in settings of poverty and low health care resources. These essays are (...) written from the midst of practice, in diverse settings in Africa, South Asia, Latin America, the Caribbean, and the United States. The majority of the writers are practitioners of contemporary 'global medicine'—physicians from North America or Europe who spend part of their lives flying into settings of poverty or special need to practice medicine and work with on-going collaborative clinical and public health systems—while a smaller number are working in the societies in which they were born. Although a few work for classic humanitarian organizations or have developed their own local NGO's, the great majority are engaged in the 'hybrid life' described by Robert Riviello and noted by Renée Fox, moving between academic medical centers and distant health care systems that are supported by local governments, major international organizations and funding agencies, and international NGO's like Partners in Health. These diverse forms of practice have become a common model for contemporary clinicians engaged in what has emerged as a new discipline of global health or global medicine, and these narratives give us a glimpse of some of the enduring, as well as newly emerging, forms of moral practice and ethical dilemmas characteristic of today's global medicine.Many of these stories are filled with the tension and pathos that makes clinical narratives powerful to read. Physicians are forced to make unfathomable decisions about whether to resuscitate and keep a baby alive, using all means available, or to let the infant die, whether to carry out a procedure that will save an infant in birth but would put the mother at risk, about how to deal with a cancer found in a very advanced state. However, virtually all of the stories transcend these classical stories of the decisions physicians are forced to make by being placed in settings of great scarcity of resources, which stand in particular contrast to the academic medical settings in North America or Europe where many of these global medicine specialists have trained and many continue to practice. The unspeakable inequality of resources emerges throughout these narratives as a kind of master theme, as the underlying moral, as opposed to plot, which gives meaning and sense to the stories. For those who practice medicine in such settings, global inequalities and scarcity of medical resources are deeply felt. They produce the rage that Jeffrey Deal describes. ("I learned to despise American churches during that time, a time when my world encompassed a dying newborn in Sudan, as well as the air conditioned padded seats [End Page 121] of our affluent suburban church.") They produce the distinctive experiences of helplessness and pain felt by clinicians who cannot separate how they would be able to treat such a patient at home from how they have to practice in these settings. For those clinicians working in their own societies, scarcity of resources often produces deep anger at the corrupt governments that fail to support basic human services for the great majority of their population. ("We were temporary actors performing in the cynical play of scarcity on permanent display in Port-au-Prince," writes Haitian physician Paul Pierre about his experience prior to joining Partners in Health.)But for those who regularly travel back and forth across the divide between rich and poor, whether across national boundaries or within their own society, the challenge to live a moral life is unendingly complicated. While becoming a part of a struggle for global justice with colleagues and advocates from both sides of the divide, few of the narrators can avoid personal feelings of ambivalence and guilt at being able to easily move from one side of that divide to the other back home. Many fantasize about giving up their lives in the north to devote themselves... (shrink)

Interacting with others frequently involves making common-sense inferences linking context, background knowledge, and beliefs to utterances in the dialogue. As language users we are generally good at this kind of dialogical reasoning, and might not even be aware we are involved in it while we engage in a conversation. However, sometimes it is not obvious how a particular contribution should be interpreted in terms of the underpinning assumptions warranting an inference. In dialogue involving participants who demonstrate atypical linguistic (...) behavior, such as patients with schizophrenia, the effects may be even more marked. (shrink)

This book moves beyond seeing the commons in the past tense, an entity passed over from the public into the private, to reimagine the commons as a process, a contest of force, a reconstitution, and a site of convening practices. It highlights new spaces of gathering opening up, such as the digital commons, and new practices of being in common, such as community economies and solidarity networks. The commons is seen as a contested domain of the collective and as (...) a changing way of being in common, with the balance poised in the tensile play between political economy and social innovation. The book focuses on the possibility of recovering a future in which more can be held by the many, focusing on three concepts: nation and nature as a commons, publics and rights, and bodies, concerning the management of lives and livelihoods. Across these three passage points, the book finds evidence of a commons under attack but also defended in fragile though promising ways. With contributions from leading scholars, this thought provoking book will be of great interest to students and scholars in geography, environmental studies, politics, anthropology, and cultural studies. (shrink)

International organisations are actors capable of bearing moral responsibilities and ought to be accountable for their failures in doing so. However, we should understand these responsibilities and respond to their failures in the light of fuller considerations about morality and the common good. The article argues that the international community should ensure victims are attended to, but also that defaulting institutions may themselves need rehabilitation for different kinds of international common purposes to be achievable. (...) Further, the ways in which both goals are agreed and undertaken must recognise multiple perspectives, else the possibilities for durable peaceable cooperation internationally will be damaged. Even in a world of plural views, we can find sufficient proximity on matters of ‘good’ and ‘bad’ to move toward further agreement. Drawing on Braithwaite, Rawls, and Sunstein, the article argues we should search out and build on such ‘islands of agreement’ on wrongs in international life and on mutually respectful ways of responding to them. (shrink)

A constructivist approach to global public goods -- Accounting for tastes : the social construction of utility and preferences -- Utility, preferences, and the individual public goods decision -- Leadership and the global monetary system -- Collective security as a global public good -- The individual decision to provide collective security : Romania and the Kosovo campaign -- Human rights : consensus, norms, and public bads -- Identities, utilities, and public goods decisions.

This book considers traditional public economy theory of public goods provision as oversimplified, because it is state centered and fiscally focused.

While the idea of worker-owned cooperatives is centuries-old, the network of over 300 such enterprises in the Basque region of Spain and founded upon Catholic social justice teachings, is the most successful and impressive in history. The central claim of this paper is that the worker-owned, Mondragon cooperatives demonstrate not only how economic institutions can be structured so as to promote the common good but also how participation in them can engender a concern for the common (...) class='Hi'>good among individual participants in those institutions, which spills over into their broader participation as citizens in the larger community. The paper advances this thesis by, first, providing a brief history of the Mondragon cooperatives, from their founding in the 1950s by Father Jose Arizmendiarrieta, the parish priest in the village of Mondragon, trained in economics. Second, it outlines the central principles of Catholic social justice teachings regarding economy that form the foundation for the Mondragon cooperatives and how those teachings have been institutionalized in the cooperatives’ democratic managerial practices and their creative financial structures. While Father Arizmendiarrieta drew mainly from Pope Leo XIII’s Rerum Novarum, this paper shows how Mondragon’s policies and practices are also in keeping with later Church teachings, as put forward especially by Popes John Paul II, Benedict XVI, and Francis I. Third, the paper contrasts the understanding of the common good in Catholic social teachings and the Mondragon cooperatives, on the one hand, to the notion of the common good found in mainstream classical and neoclassical economics. The latter sees society as merely the sum of its individual members and hence the common good as but the sum of individual goods, or aggregate utility. The former, by contrast, sees society as a living organism, the whole of which is greater than the sum of its parts, and hence it understands the common good as greater than the sum of individual goods, but also including the organic relationships among individuals. Fourth, the paper describes how participation in the cooperatives engenders, cultivates, and deepens worker-members’ sense and understanding of the common good and their commitment to it. (shrink)

ABSTRACT The “symmetry assumption” in public-choice theory—the idea that people act just as selfishly in the political sphere as they do in the economic sphere—is a good theory that runs afoul of much of the evidence. The public-choice theorists in this symposium, Munger and Mueller, have thus retreated from claiming that public choice explains most political behavior, with Munger positing it as an ideal type that, in principle, might explain no behavior at all. For example, Berman suggests that even (...) politicians who say and do “anything” to be elected or re-elected may well do so in order to acquire the power they think they need if they are to enact policies that will serve the public good. The normative project of “constitutional political economy” into which the original, empirical version of public choice seems to have evolved may or may not tell us how to structure institutions to prevent greedy actors from using politics as a means to their personal aggrandizement. But that project cannot, even hypothetically, produce the public-choice “findings” of widespread self-interestedness in politics that my book found were nonexistent. (shrink)

ABSTRACT The “symmetry assumption” in public-choice theory—the idea that people act just as selfishly in the political sphere as they do in the economic sphere—is a good theory that runs afoul of much of the evidence. The public-choice theorists in this symposium, Munger and Mueller, have thus retreated from claiming that public choice explains most political behavior, with Munger positing it as an ideal type that, in principle, might explain no behavior at all. For example, Berman suggests that even (...) politicians who say and do “anything” to be elected or re-elected may well do so in order to acquire the power they think they need if they are to enact policies that will serve the public good. The normative project of “constitutional political economy” into which the original, empirical version of public choice seems to have evolved may or may not tell us how to structure institutions to prevent greedy actors from using politics as a means to their personal aggrandizement. But that project cannot, even hypothetically, produce the public-choice “findings” of widespread self-interestedness in politics that my book found were nonexistent. (shrink)

Despite a common agenda of normative analysis of the international order, philosophical work on international political morality and international law and legal scholarship have, until recently, worked at a distance from one another.The mutual suspicion can be traced to different aims and methodologies, including a divide between work on matters of deep structure, on the one hand, and practical institutional analysis and prescription, on the other. Yet international law is a key part of the normative (...) practices ofstates, has a direct effect on state behavior, and, as a meth-odological matter, can contribute to good theorizing onmatters of international ethics. Recently, philosophical workhas demonstrated a greater engagement with the moral aspects of international law. One strand of scholarship has treated the rules of international law as a proper subject for philosophical inquiry. Another has used international legal rules to support moral arguments about aspects of the international order. Future dialogue and cooperation would benefit both fields, in particular on the challenges to global cooperation from nationalism and on strategies for allocating responsibilities among global actors for rectifying global harms. (shrink)

The author sets out a realist defense of the claim that in the absence of an international enforcement agency, multinational corporations operating in a competitive international environment cannot be said to have a moral obligation to contribute to the international common good, provided that interactions are nonrepetitive and provided effective signals of agent reliability are not possible. Examples of international common goods that meet these conditions are support of the global ozone layer and (...) avoidance of the global greenhouse effect. Pointing out that the conclusion that multinationals have no moral obligations in these areas is deplorable, the author urges the establishment of an international enforcement agency. (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. (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)

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)

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)

Pricing policies and fair-trade practices are critical for sustaining commercial relationships between firms and customers. Nevertheless, in current business practices, fairness has been mistakenly reduced to a minimalistic ethic wherein justice only demands legal and explicit norms to which commercial parties voluntarily agree. Aimed at giving a different explanation of commercial agreements, this paper will introduce a Virtue Ethics (VE) explanation of the relationship between pricing and the common good by taking up classical concepts related to justice in (...) commerce. In particular, we will explore three principles associated with the notion of fairness in commerce as defined in Neo-Aristotelian ethics towards a relationship between a common good and justice in pricing, i.e., proportionality, benevolence and well-being. To exemplify how these criteria of justice apply to decision-making in commercial practices, we will discuss several cases of fair and unfair commercial relationships. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:The Cosmic Common Good: Religious Grounds for Ecological Ethics by Daniel P. ScheidJohn J. FitzgeraldThe Cosmic Common Good: Religious Grounds for Ecological Ethics Daniel P. Scheid new york: oxford university press, 2016. 264 pp. $31.95Published shortly after the first encyclical to focus on the environment (Pope Francis's Laudato Si'), Daniel Scheid's first book is a significant advance in Christian ethics and religious ecology. Scheid (...) argues that resources in Catholic social thought and other religious traditions can move one to an appreciation of a common good that includes the "more than human world" (xiv). In particular, he "aim[s] (1) to extend Catholic social thought ecologically, and (2) to extend Catholic ecological ethics comparatively" (8).The argument begins by broadening the notion of the common good into a "Catholic cosmic common good," which "emphasizes the centrality of God, the goodness of creation, and humanity's dignified and privileged but contextualized role within the story of creation" (32). This vision is then informed by Augustine, Aquinas, and Thomas Berry. Next, Scheid widens solidarity, a virtue that (per John Paul II) involves "commit[ting] oneself to the common good" (86), into "Earth solidarity," which attends to all ecosystems and species, particularly those most impacted by environmental damage. Solidarity cannot be exercised without respecting others' rights, and Scheid contends that these include "Earth rights" of biota, abiota, and ecosystems. Finally, in order to really "test the potential for the cosmic common good as a ground for interreligious ecological ethics" (124–25), he turns to three non-Abrahamic traditions that each support, augment, and challenge elements of his vision. A Hindu dharmic ecology is theocentric and blurs the line between humans and nonhumans, Buddhist traditions are nontheistic and highlight how all are [End Page 197] interrelated, and American Indians (specifically the Lakota) condemn individualism and demonstrate certain advantages of a more spatial (rather than simply temporal) perspective.The Cosmic Common Good covers an impressive range of thought in under two hundred pages of main text. While the argumentation is intricate, the logical ordering of chapters, the repetition of important points, and some vivid examples assist the reader in following along. The case for Earth rights is especially bold and well argued; Scheid considers objections to them and shows that they can be intelligibly grounded (as prima facie and proportionately weighted) in self-governance and creaturely dignity. This is a very promising development in Catholic social thought, as recent key magisterial teachings do not explicitly affirm that animals have dignity (or rights) but limit themselves to the notion that harming animals is "contrary to human dignity" (see Laudato Si', §§ 92, 130, quoting Catechism of the Catholic Church, § 2418).While the book is generally comprehensive, there are a few surprising lacunae. First, although Scheid himself recognizes that "a properly Catholic ecological ethics would certainly not dismiss the centrality of the Bible" (198n16), there is very little reference to it. The author briefly alludes to the Psalms' portrayal of the natural world (47, 181), but more integration of the Old and New Testaments would have been illuminating. And while The Cosmic Common Good makes a commendable last-minute effort to incorporate insights from Laudato Si', Francis's predecessor Benedict XVI (often dubbed "the Green Pope") receives too-short shrift. Benedict's ecological views are referenced only on one page, perhaps because they are somewhat more anthropocentric than the "Earth-centered or cosmos-centered" ethic developed by Scheid (24). Regardless, the former pope's frequent calls for environmental responsibility to the poor, future generations, and animals would surely lend some healthy support to the cosmic common good. But these omissions do not detract much from the merits of this book, which should be read "not as a definitive conclusion but as an invitation to generate greater interreligious dialogue and cooperation on an issue that demands extensive and immediate action" (11). Professional academics, graduate students, and others who are somewhat versed in the sophisticated issues Scheid raises would do well to take up his invitation. [End Page 198]John J. FitzgeraldSt. John's University (New York)Copyright © 2018 Society of Christian Ethics... (shrink)

The proper object of global health governance should be the common good, ensuring that all people have the opportunity to flourish. A well-organized global society that promotes the common good is to everyone’s advantage. Enabling people to flourish includes enabling their ability to be healthy. Thus, we must assess health governance by its effectiveness in enhancing health capabilities. Current GHG fails to support human flourishing, diminishes health capabilities and thus does not serve the common (...) class='Hi'>good. The provincial globalism theory of health governance proposes a Global Health Constitution and an accompanying Global Institute of Health and Medicine that together propose to transform health governance. Multiple lines of empirical research suggest that these institutions would be effective, offering the most promising path to a healthier, more just world. (shrink)

I Deliberation, Practical Syllogisms , and Intuition. Introduction Aristotle's views on moral reasoning are a difficult and much disputed subject. ...

This article examines the nature of individual goods, public goods, and the common good in the context of the Coronavirus Disease 2019 (COVID). ‘Common’ in ‘common good’ is what applies to all persons without exception, and ‘good’ is what contributes to human flourishing. The common good is regarded as the communion of persons in good living. Addressing the relationship between the economy and society, it is proposed that the marketplace subsists within (...) society. Acknowledging that we are deeply connected, the article employs the philosophies of MacIntyre, Maritain and Sandel to highlight the importance of reciprocity, relationships, and generosity as characteristics of the common good. Two narratives in the public discourse are observed in these COVID days – one characterised by fear and selfishness, the other by hope and generosity. The author recognises that this pandemic can be conceived as a ‘wicked’ problem in a ‘volatile, uncertain, complex, and ambiguous’ world, and implications for leaders and citizens in managing COVID are suggested. (shrink)

Confucian education is best captured by the programme described in the Great Learning. Education is presented first as the process of self-cultivation for the sake of developing virtuous character. Self-cultivation then allows for virtue to be cultivated in the familial, social and international dimensions. My central thesis is that Confucianism can serve as a universal framework of educating people for the common good in its promotion of personal cultivation for the sake of human progress. On this account (...) the common good specifically refers to the social order accomplished by the virtuous behaviour found in the members of society. In this paper I argue that the Confucian notion of “lesser learning” sheds light on the concept of general education and the notion of “greater learning” improves our understanding of liberal education. Under this analysis the necessity of general education is assured although its importance should not be overly exaggerated. Furthermore, the objectives of liberal education deserve greater emphasis due to their historical importance and enduring relevance to promoting the common good of universal humanity. (shrink)

Rousseau’s project in his Social Contract was to construct a conception of human subjectivity and political institutions that would transcend what he saw to be the limits of liberal political theory of his time. I take this as a starting point to put forward an interpretation of his theory of the general will as a kind of social cognition that is able to preserve individual autonomy and freedom alongside concerns with the collective welfare of the community. But whereas many have (...) seen Rousseau’s ideas as a prelude to communitarianism or authoritarianism, we should instead see his project as articulating an alternative model of moral-cognitivist reasoning. In order to provide a framework for this interpretation, I propose reading his conception of the general will through the theory of collective intentionality and social ontology. I end with a consideration of how this interpretation of the general will can provide a more satisfying understanding of political and practical rationality contemporary debates over republicanism and liberalism. (shrink)

In his _Natural Law and the Nature of Law_, Jonathan Crowe has written an important and interesting book, one that should be read by people interested in jurisprudence, ethics, and political philosophy. Its distinctive strength is in the way Crowe shows how much can be done within a natural law framework that does not assume a theological background. A distinctive feature of Crowe's approach to natural law, one that distinguishes it from other well-known approaches, is its argument that only a (...) minimal state, if any state at all, is required by or even compatible with natural law. It is this claim that I focus on in this paper. I show that these anti-state arguments do not work, and that a much more robust, largely state-like, type of political society is necessary if the requirements of natural law that Crowe accepts are to be met. In doing this, I also draw some related conclusions about the proper understanding and reach of the common good. In arguing for this conclusion I do not attack Crowe's general approach, but rather make what I hope to be an internal critique of the argument. If I am successful in this, then there will be reason for people who are sympathetic to the overall project to reject some of Crowe’s sub-conclusions, even if they wish to remain working in the natural law tradition overall. And, there will be reason to accept that something like the modern state will be necessary - at least for some time and for people like us - if we are to live good lives. (shrink)

Common knowledge, intersubjectivity, and false intersubjective beliefs -- Détente -- The Anti-Ballistic Missile Treaty -- The decline of détente.

Thomas Hobbes’s radical tendency to view natural law as a means of individual self-preservation sparked critical responses among natural law theorists in England and continental Europe. This chapter compares how two of Hobbes’s immediate successors and critics – Richard Cumberland and Samuel Pufendorf – dealt with the potential conflict between self-interest and the requirements of natural law. The chapter shows how both intended to reply to Hobbes in their own distinctive ways by attempting to show that the ultimate aim of (...) natural law, imposed by God, obligated people to promote the common good of humankind as a whole rather than mainly function as the means for individual and social utility. They did not, however, consider self-interest to be merely destructive for social cooperation and natural law. Both argued in their distinct ways that self-interest is the most effective motivation for people to consider the advantage of others and it leads them to promote the common good. This chapter also points out notable differences between Cumberland’s and Pufendorf’s treatment of the relation between the private good and the common good. (shrink)

Collaborative economy emerged as a response to the need of people to exchange, produce and share in a more humane and cooperative manner. However, the growth of collaborative economy organizations and the terminological confusion have led to debates about their possible effects, both positive and negative. In this study, we have created a guideline that can be used to evaluate the contribution of organizations considered within collaborative economy to common good. We used the conceptualization of common (...) class='Hi'>good, which, from its Aristotelian-Thomist philosophy, was developed by the personalist-humanist perspective of management. Our analysis leads us to conclude that the evaluation of the contribution of any organization to the common good must take into account how the participants develop their virtues, the creation of the community and its impact on the common good of society. At the end of the article, we present the aspects that society must take into account regarding collaborative economy. Firstly, society, in general, must approach collaborative economy as a tool that must complement others in the search for solutions to economic and social problems and, secondly, the governance of the platform-network is essential to foster organizational models that favour the common good. (shrink)

COVID-19 pandemic has claimed thousands of lives around the world. Among the casualties are doctors, nurses, and other health care professionals. Those who defy the danger of death and continue to render their services have to deal with psychological and mental stress due to the lack of protective measures and equipment, the overwhelming number of patients, and the experience of discrimination. In fact, some left their job. In this paper, I will argue that the motivation of health care professionals and (...) the outcome of their sacrifices, as against assuring personal safety, can be explained by the principle of the common good. First, they are faithful to their oath as health care professionals since it is their commitment as part of an institution that assumes the responsibility of providing health care to people in need. Second, restoring the patients’ condition goes beyond health issues since the recovery of each COVID-19 patient diminishes the spread of the virus, which, if not for the care of HCPs, could worsen the situation with snowballing consequences to society as a whole. While it is expected for any health care professional as a frontliner in times of pandemic, their motivation to serve exemplifies the greater value for the common good. (shrink)

This article proposes a theory of the firm based on the concept of common good provided by the Aristotelic-Thomistic and Catholic Social Thought traditions, with particular attention given to the concept of work. We argue that the incorporation of a concept of work, based on the A-T and CST traditions, provides a better understanding of the firm´s common good in terms of sociability, cooperation, personal fulfillment and friendship. In this manner, taking into account an A-T and (...) CST concept of work, we provide a better understanding of different aspects in which the common good can be achieved within the firm. (shrink)

Contemporary advances in the fields of globalization and technologies raise the question of the relationship between international business and the global common good. Half of the hundred biggest economies in the world are now corporations. Nation-states were tradi- tionally viewed as the guarantors of the common good; however, the current historical stage is marked by the waning of the role of government, and reveals an emerging situation characterized by a co-responsibility of multiple agents in this (...) respect. Three major evolu- tions are likely to induce multinational corporations (MNCs) to take the global common good into account: the imperative of the preservation of our biosphere, the rise of an anti-globalization sentiment with all its potential consequences, and the necessity to design a global social contract. Besides, these three phenomena are interconnected, which adds to the pressure on MNCs to change their policies. ba. (shrink)