Common Good

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Common Good

That which is seen as best for a whole community and not simply for any individual or small group within that community. This may be seen in purely utilitarian ways, but it may be founded upon natural law theory. The ideas behind law and democracy assume that the common good is something that can be achieved, or at least should be pursued. Proponents of both regulation and deregulation (or almost any other policy) believe their views best suit the common good.
References in periodicals archive ?
Furthermore, NB seems to think that since some people do not actualize their potentialities, then our account of human good as fully actualized individual flourishers is somehow not based on human nature.
Intellectualists may counter that people who were badly habituated, and now misrepresent the good, still wish for the real human good and feel inner conflicts due to their apparent good not matching the real good.
But like the egoistic claim that acting for the common human good is always good for me, the convergence hypothesis is poorly supported by evidence.
(18) What a sharp contrast this provides to the defective mentality that argues that the liturgy is primarily a means of fulfilling one's self and expressing the community's values and interests, as if the human good were the measure of all things.
A theory of practical reasonableness, of forms of human good, and of practical principles, such as the theory Aquinas adumbrated but left insufficiently elaborated, is untouched by the objections which Hume (and after him the whole Enlightenment and post-Enlightenment current of ethics) was able to raise against the tradition of rationalism eked out by voluntarism.
If religion (or righteousness) is a human good, its value is contingent on its being freely pursued.
And Stemagen's motives appear to be primarily driven by the pursuit of the greatest possible human good and welfare.
In light of what I have already said about how natural law theorists understand human nature and the human good, it should be no surprise that natural law theorists typically reject both strict individualism and collectivism.
BIOTECHNOLOGY AND THE HUMAN GOOD charts the latest arguments over recent developments in reproductive and genetic science, building a case for stewardship routed in Judeo-Christian theism.
While readers will likely be as entranced with mystery of Birthday as are his fictional protagonists, they, too, must be patient with its twisting plot to grasp Suzuki's cautionary message about life, human good and evil, and the inevitability of aging and death.
Aristotle's ethics famously moves from an understanding of the human good as excellence (eudamonia) to an account of virtue, which instantiates the human good, to a description of the highest activity of contemplation.
How to give proper expression to the human good and human flourishing when there are few if any "life-plans" left to pursue and when the experience of time becomes the daily round in the nursing home instead of a straight path stretching ahead toward the future?

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