Recovering Common Goods

Writings that explore current affairs from the vision put forward by Catholic Social Teaching.

Catholic Social Teaching and Labour Law explores the contribution that religious ethics makes to debates on justice in working life. Many faiths include beliefs about the significance of work to human development and the need for work to be performed under conditions that uphold dignity, equality, and solidarity . This book considers how the substantive provisions of labour law reflect prior ethical choices about how workers should be treated, and how beliefs from Catholicism influence these. This book provides a thorough account of the principles found in Catholic Social Teaching (CST), and how these impact human work and labour rights . It tests the contemporary relevance of its principles by applying them to current debates, using EU labour law as a case study. Specifically, it examines CST on the right to a just wage, the right to rest, worker participation, and equality and discrimination. The book finds that CST offers fresh insights on long-standing injustices in the labour market, such as low wages or poor working conditions, and also sheds light on emerging challenges such as ensuring rest in an era of digital connectivity. The book recognizes that tensions arise in areas where the Church's beliefs diverge from those that prevail in a secular understanding of human rights. This is particularly evident in debates relating to equality. It concludes that faith-based perspectives should be included in pluralistic dialogue on the future of labour law.

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. ​

Common Goods for Health (CGH) are the core population-based functions or interventions that are essential to the health and well-being of entire societies. They necessitate public financing and public action as they are public goods or have large social externalities, and thus will not arise through market forces alone. The objectives of this guidance document are to clearly define CGH, to discuss CGH’s connections with other critical health agendas to build more responsive and resilient health systems, and to address financing issues associated with CGH at national, sub-national, and community levels. This document establishes a nomenclature that delineates relevant CGH categories, sub-categories, and functions, which can aid in policy discussions, budget dialogues (including prioritization processes in countries), and health expenditure tracking processes as means of monitoring and accountability. The document is intended to be used primarily by national and sub-national finance and health authorities, as well as by other government entities, global and regional organizations, civil society, and academic institution.

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.

A deeply considered examination of the “common good” reconciling Catholic Social Thought with secular politics and philosophy The Second Vatican Council invites dialogue about the common good as the set of economic, political, legal, and cultural conditions for human flourishing, whether as individuals or as communities. However, some contemporary Catholic authors jeopardize this dialogue by polarizing liberalism and the common good, interpreting the commitment to individual liberty as incompatible with commitment to the common good. Human Dignity and Liberal Politics clarifies the meaning of the common good through the three lenses of Aristotelian practical philosophy, twentieth-century Catholic Social Thought, and political liberalism. It makes the case that embracing the common good does not entail a rejection of liberalism, but that a commitment to liberal politics is compatible with faithful adherence to the Catholic tradition. The book argues that liberal political philosophy is not only compatible with Catholic Social Teaching but may also be the most appropriate framework for communicating the richness of the Church’s tradition today. Furthermore, accepting political liberalism can facilitate collaboration in political life between those who hold different worldviews and foster an enriched discussion of democracy, human rights, and religious liberty. Students and scholars of Christian ethics and political philosophy will benefit from this response to the challenges of dialogue about the “common good” in the context of the resurgence of this topic.

This book offers an innovative approach to the recovery of areas degraded by international seabed mining, one that considers the feasibility of a standard that would allow mining in these areas in apparent antinomy with their other potential present and future uses. The book begins by identifying and explaining the legal norms that allow mining in these areas and the rights and obligations in mining exploitation concomitant to other uses of them, based on an analysis of mining operations’ duty of Recovery of Degraded Areas. It reveals an antinomy in international law, namely the compatibility of degraded areas and their various present and future uses with the mining of the international seabed. The freedom to mine these areas could destroy the least impacted biome on the planet and undermine the international law system represented by the Cultural Heritage of Mankind and the Third United Nations Convention on the Law of the Sea (“UNCLOS III”). Recovery of Degraded Areas is an obligation in mining and, as such, requires structural changes in the reading of UNCLOS III; recognizing international roles other than those related to sovereignty; projecting the law into the future; and rereading it in light of international environmental law and its instruments.