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.

An entertaining, accessible history of the iconic Newman’s Own brand that also serves as a roadmap for foundations and charitable organizations looking to do the most good they can with what they have. Shameless exploitation has never been more fun nor done more good for more people than when done by Newman’s Own—the first green food company to use all-natural ingredients, and still the most successful. It was 1982 when Paul Newman and A. E. Hotchner made their foray into local gourmet shops with bottles of their homemade salad dressing. The venture was intended to be a lark, a way to poke fun at the traditional way the market operates. Hurdling obstacle after obstacle, they created the first company to mass-market all-natural products, eliminating the chemicals, gums, and preservatives that existed in food at the time. This picaresque saga is the inspiring story of how the two friends parlayed the joke into a multimillion-dollar company that gives all its profits to the less fortunate without spending money on galas, mailings, and other expensive outreaches. Told in alternating voices, Newman and Hotchner have written a zany tale that is a business model for entrepreneurs, an inspirational book, and just plain delightful reading.

This volume consists of papers derived from the Ninth International Conference on Studies in Economic Ethics and Philosophy (SEEP), held at Trent University in Peterborough, Ontario, Canada, in June of 2002. Let me take this opportunity to express my appreciation to Professor Peter Koslowski for his original stimulus, encouragement, and continual assistance in making the Conference a success. I would also like to thank my Trent colleague, Professor David Holdsworth, for his steadfast help in the management of the Conference and the papers resulting from it. I am obliged to Mr. Louis Taylor of North George Studios in Peterborough for his expert professional service in preparing the manuscript for printing. Finally, let me gratefully acknowledge the generous financial sponsorship of the Conference by the Social Sciences and Humanities Research Council of Canada, and Trent University's Department of Philosophy and Graduate Centre for the Study of Theory, Culture, and Politics. Bernard Hodgson Department of Philosophy Trent University Peterborough, Ontario, Canada May 2004 Contents Preface . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . IX Introduction BERNARD HODGSON . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 1 Part One Setting the Problem Chapter 1 Public Interest and Self-Interest in the Market and the Democratic Process PETER KOSLOWSKI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 13 Chapter2 The Invisible Hand and Thinness of the Common Good RICHARD DE GEORGE . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 38 CONTENTS Part Two Constraining the Invisible Hand Chapter 3 Hiring Invisible Hands for Public Works EDWARDJ. NELL . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 51 Chapter4 A Market Failures Approach to Business Ethics JOSEPH HEATH . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 69 Chapter 5 Abstractions and Conceptual Automata in Economics and Non-Economics STEPHEN REGOCZEI . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . .

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 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.

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.

This book examines the normative principles that guide the governance of education, in particular the notion of education as a public good. Determining whether this concept is still valid is a topic of growing importance, especially considering the phenomena of increasing privatisation and marketisation in the sector. The author posits that the prioritisation of economic aspects of education may lead to the weakening of the role of the State in ensuring equality of opportunity and social justice, and thus to a significant risk of considering education as merely a private, marketable good. The volume argues that considering education as a common good can lead to the strengthening of democratic and participatory approaches to educational governance, based on the recognition of education as a shared endeavour and responsibility. It will be of interest and value to students and scholars of education as a public good, social justice, and the wider neoliberalisation of the education sector.