Acting For The Common Good

The goods that we pursue in our lives are for us, first and foremost, goods that are particular and personal, and thus goods that are immediate to our attention. Not readily apparent to us are goods necessary for the flourishing of our lives but that can be attained by us only in consort with others and thus realized only through collective action. Such goods are common goods. The wider the good, the more extensive must be the human cooperation to realize the good. A stable, orderly society and a habitable planetary environment are common goods that can be realized only in and through the cooperation of all for the benefit of all. That all contribute to the shared good of the whole is a matter of justice—social justice. Acting for the Common Good undertakes the study of social justice in light of the common good—this from the viewpoint of Catholic social teaching, which draws upon the tradition of the common good that is articulated classically in the philosophy of Aristotle and the theology of Thomas Aquinas and in the modern-day social thought and authoritative teachings of the Catholic Church.

Robert B. Reich makes a powerful case for the expansion of America’s moral imagination. Rooting his argument in common sense and everyday reality, he demonstrates that a common good constitutes the very essence of any society or nation. Societies, he says, undergo virtuous cycles that reinforce the common good as well as vicious cycles that undermine it, one of which America has been experiencing for the past five decades. This process can and must be reversed. But first we need to weigh the moral obligations of citizenship and carefully consider how we relate to honor, shame, patriotism, truth, and the meaning of leadership. Powerful, urgent, and utterly vital, this is a heartfelt missive from one of our foremost political thinkers.

What can justice and sustainability mean, pragmatically speaking, in today’s cities? Can justice be the basis on which the practices of city building rely? Can this recognition constitute sustainability in city building, from a pragmatic perspective? Today, we are faced with a mountain of reasons to lose hope in any prospect of moving closer to justice and sustainability from our present position in civilization. Pragmatic Justifications for the Sustainable City: Acting in the Common Place offers a critical and philosophical approach to revaluating the way in which we think and talk about the "sustainable city" to ensure that we neither lose the thread of our urban history, nor the means to live well amidst diversity of all kinds. By building and rebuilding better habits of urban thinking, this book promotes the reconstruction of moral thinking, paving the way for a new urban sustainability model of justice. Utilizing multidisciplinary case studies and building upon anti-foundationalist principles, this book offers a pragmatic interpretation of sustainable development concepts within our emerging global urban context and will be a valuable resource for both undergraduate and postgraduate students, as well as academics and professionals in the areas of urban and planning policy, sociology, and urban and environmental geography.

The way that Americans understand their Constitution and wider legal tradition has been dominated in recent decades by two exhausted approaches: the originalism of conservatives and the “living constitutionalism” of progressives. Is it time to look for an alternative? Adrian Vermeule argues that the alternative has been there, buried in the American legal tradition, all along. He shows that US law was, from the founding, subsumed within the broad framework of the classical legal tradition, which conceives law as “a reasoned ordering to the common good.” In this view, law’s purpose is to promote the goods a flourishing political community requires: justice, peace, prosperity, and morality. He shows how this legacy has been lost, despite still being implicit within American public law, and convincingly argues for its recovery in the form of “common good constitutionalism.” This erudite and brilliantly original book is a vital intervention in America’s most significant contemporary legal debate while also being an enduring account of the true nature of law that will resonate for decades with scholars and students.

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 enables 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 claim 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. The result is a new understanding of research ethics that resolves coordination problems that threaten these goals and provides credible assurance that the requirements of this imperative are being met.--

The goods that we pursue in our lives are for us, first and foremost, goods that are particular and personal, and thus goods that are immediate to our attention. Not readily apparent to us are goods necessary for the flourishing of our lives but that can be attained by us only in consort with others and thus realized only through collective action. Such goods are common goods. The wider the good, the more extensive must be the human cooperation to realize the good. A stable, orderly society and a habitable planetary environment are common goods that can be realized only in and through the cooperation of all for the benefit of all. That all contribute to the shared good of the whole is a matter of justice—social justice. Acting for the Common Good undertakes the study of social justice in light of the common good—this from the viewpoint of Catholic social teaching, which draws upon the tradition of the common good that is articulated classically in the philosophy of Aristotle and the theology of Thomas Aquinas and in the modern-day social thought and authoritative teachings of the Catholic Church.

For astronaut Ron Garan, living on the International Space Station was a powerful, transformative experience—one that he believes holds the key to solving our problems here on Earth. On space walks and through windows, Garan was struck by the stunning beauty of the Earth from space but sobered by knowing how much needed to be done to help this troubled planet. And yet on the International Space Station, Garan, a former fighter pilot, was working work side by side with Russians, who only a few years before were “the enemy.” If fifteen nationalities could collaborate on one of the most ambitious, technologically complicated undertakings in history, surely we can apply that kind of cooperation and innovation toward creating a better world. That spirit is what Garan calls the “orbital perspective.” Garan vividly conveys what it was like learning to work with a diverse group of people in an environment only a handful of human beings have ever known. But more importantly, he describes how he and others are working to apply the orbital perspective here at home, embracing new partnerships and processes to promote peace and combat hunger, thirst, poverty, and environmental destruction. This book is a call to action for each of us to care for the most important space station of all: planet Earth. You don't need to be an astronaut to have the orbital perspective. Garan's message of elevated empathy is an inspiration to all who seek a better world.

One of the most influential works in the history of political theory, Aristotle's Politics is a treatise in practical philosophy, intended to inform legislators and to create the conditions for virtuous and self-sufficient lives for the citizens of a state. In this Companion, distinguished scholars offer new perspectives on the work and its themes. After an opening exploration of the relation between Aristotle's ethics and his politics, the central chapters follow the sequence of the eight books of the Politics, taking up questions such as the role of reason in legitimizing rule, the common good, justice, slavery, private property, citizenship, democracy and deliberation, unity, conflict, law and authority, and education. The closing chapters discuss the interaction between Aristotle's political thought and contemporary democratic theory. The volume will provide a valuable resource for those studying ancient philosophy, classics, and the history of political thought.