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Amitai Etzioni argues that societies must find a way to balance individual rights and the common good. This point of balance may change as new technologies develop, the natural and international environments change, and new social forces arise. Some believe the United States may be unduly short-changing individual rights that need to be better protected. Specifically, should the press be granted more protection? Or should its ability to publish state secrets be limited? Should surveillance of Americans and others be curtailed? Should American terrorists be treated differently from others? How one answers these questions, Etzioni shows, invites a larger fundamental question: Where is the proper point of balance between rights and security? Etzioni implements the social philosophy, "liberal communitarianism." Its key assumptions are that neither individual rights nor the common good should be privileged, that both are core values, and that a balance is necessary between them. Etzioni argues that we need to find a new balance between our desire for more goods, services, and affluence, particularly because economic growth may continue to be slow and jobs anemic. The key question is what makes a good life, especially for those whose basic needs are sated.
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.
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.
Human Rights and Common Good collects John Finnis's wide-ranging work on central issues in political philosophy. The subjects explored include the general theory of political community and justice; the nature and role of human rights; economic justice; the justification of punishment; and the public control of euthanasia, abortion, and marriage.
This is a provocative new book that examines the relationship between individual rights and social responsibilities. The book's thirty essays explore the foundations of communitarian thought as well as the implications of communitarian ideas for contemporary public and social policy. The essays also discuss how communities can be strengthened and consider how society can be more responsive to the needs of individuals and communities.
Arguing that in many cases the concept of the common good (as articulated in the communitarian perspective as developed by Amitai Etzioni) takes precedence over the concept of individual liberty, the author offers an argument on how to prioritize issues of the common good. The examination takes place primarily within the context of the national park system, with specific cases provided to illustrate the issues. Annotation copyrighted by Book News, Inc., Portland, OR
"How adroitly he cuts through the crap and really says something", describes "The Village Voice" of world-famous political writer and lecturer Noam Chomsky. In his latest report on the state of the world, Chomsky discusses a breathtaking variety of topics, ranging from Japan's trade policies to the "war" on drugs, corporate welfare, and much more.
A range of contributors discuss biblical and theological interpretations of human rights issues and consider the "radical critique provided by liberation theology".
Volume Three of Ernest Fortin: Collected Essays discusses the current state of Christianity--especially twentieth-century Catholic Christianity--and the problems with which it has had to wrestle in the midst of rapid scientific progress, profound social change, and growing moral anarchy. In this volume, Fortin discusses such topics as Christianity and the liberal democratic ethos; Christianity, science, and the arts; Ancients and Moderns; papal social thought; virtue and liberalism; pagan and Christian virtue; and the American Catholic church and politics.
A radically unorthodox theory of rational action is the central idea in a reformulation of Kant's ethical and political thought, wherein rational action can be determined simply by principles, regardless of consequences.