Common Goods

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.

As European countries become more interdependent, the provision of common goods increasingly must be organized across national boundaries, levels of government, and sectors. In addition, former adversaries in the public and private sectors must learn to collaborate rather than compete. These changing paradigms call for new institutional and instrumental arrangements that move beyond existing modes of national governance. Offering a unique focus on the emerging role of private actors, this volume explores the evolving challenge of governing common goods in an increasingly transnational environment. The first systematic analysis of institutional solutions for providing common goods, this book shows how hierarchies established over centuries of nation-state rule have become obsolete, while negotiation and self-regulation have grown in importance. The contributors explore innovative solutions to the collective action problems countries encounter when clear lines of traditional authority dissolve.

In the face of globalized ecological and economic crises, how do religion, the postsecular, and political theology reconfigure political theory and practice? As the planet warms and the chasm widens between the 1 percent and the global 99, what thinking may yet energize new alliances between religious and irreligious constituencies? This book brings together political theorists, philosophers, theologians, and scholars of religion to open discursive and material spaces in which to shape a vibrant planetary commons. Attentive to the universalizing tendencies of “the common,” the contributors seek to reappropriate the term in response to the corporate logic that asserts itself as a universal solvent. In the resulting conversation, the common returns as an interlinked manifold, under the ethos of its multitudes and the ecology of its multiplicity. Beginning from what William Connolly calls the palpable “fragility of things,” Common Goods assembles a transdisciplinary political theology of the Earth. With a nuance missing from both atheist and orthodox religious approaches, the contributors engage in a multivocal conversation about sovereignty, capital, ecology, and civil society. The result is an unprecedented thematic assemblage of cosmopolitics and religious diversity; of utopian space and the time of insurrection; of Christian socialism, radical democracy, and disability theory; of quantum entanglement and planetarity; of theology fleshly and political.

Patrick Riordan takes a different approach to the questions of global ethics by following the direction of questioning initially pioneered by Aristotle; for him the most basic question of ethics is 'what is the good life'? So in the context of contemporary global ethics the Aristotelian questioner wonders about the good life on a global scale. Global Ethics and Global Common Goods fills the gap in existing literature caused by the neglect of the topic of the good in global ethics. Beginning by outlining answers to questions such as 'what is good?' and 'is there a highest good?' Riordan demonstrates the value of a common good perspective in matters of universal human rights and their institutions and practices, the study of international relations and the construction of global institutions, and debates about global justice between cosmopolitanism, nationalism and economic globalization. Philosophical questions provoked by these debates are identified and pursued, such as the question of a common human nature which seems presupposed by the language of universal rights. For experienced students of political philosophy and international relations this is a crucial text in the literature exploring the possibilities for politics on a world scale, while the perspective of the common good adds a new and distinctive dimension to current debates on global security and the challenges of managing conflict.

This books analyzes international financial markets and environmental problems as typical examples of transnational common goods and considers the factors affecting the strategic constellations of countries in common goods provision, in particular the strategic effects of multi-level governance.

What is the relationship between evangelical Christianity and democracy in America? In Good News for Common Goods, sociologist Wes Markofski explores how multicultural evangelicals across the United States are addressing race, poverty, inequality, politics, and religious and cultural difference in America's increasingly plural and polarized public arena. Based on extensive original research on multicultural evangelicals active in faith-based community organizing, community development, political advocacy, and public service organizations across the country-including over 90 in-depth interviews with racially diverse evangelical and non-evangelical activists, community leaders, and neighborhood residents-Markofski shows how the varieties of public religion practiced by evangelical Christians are not always bad news for non-evangelicals, people of color, and those advancing ethical democracy in the United States. Markofski argues that multicultural evangelicals can and do work with others across race, class, religious, and political lines to achieve common good solutions to public problems, and that they can do so without abandoning their own distinctive convictions and identities or demanding that others do so. Just as ethical democracy calls for a more reflexive evangelicalism, it also calls for a more reflexive secularism and progressivism.

International law has long been dominated by the State. But it has become apparent that this bias is unrealistic and untenable in the contemporary world as the rise of the notion of common goods challenges this dominance. These common goods – typically values (like human rights, rule of law, etc) or common domains (the environment, cultural heritage, space, etc) – speak to an emergent international community beyond the society of States and the attendant rights and obligations of non-State actors. This book details how three key areas of international law – human rights, culture and the environment – are pushing the boundaries in this field. Each category is of current and ongoing significance in legal and public discourse, as illustrated by the Syrian conflict (human rights and international humanitarian law), the destruction of mausoleums and manuscripts in Mali (cultural heritage), and the Deepwater Horizon oil spill (the environment). Each exemplifies the need to move beyond a State-focused idea of international law. This timely volume explores how the idea of common goods, in which rights and obligations extend to individuals, groups and the international community, offers one such avenue and reflects on its transformative impact on international law.

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.