A communitarian reconstruction of human rights: contributions from Catholic tradition

Hollenbach, David

doi:10.1017/cbo9780511627965.007

Cited by 8 publications

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“…This right is usually inherent in the right to an adequate standard of living for health and well-being [ 50 ], where food adequacy refers to both food quality and food quantity. It is one of those rights that provides an individual with the ability to function properly in order to participate in society’s affairs [ 51 ]. For us, this right should be explicit in its provisions to ensure people with the important dimensions of well-being.…”

Section: The Common Good Traditionmentioning

confidence: 99%

“…National governments have the duty, under international law, to respect, protect, and fulfill the right to adequate food. The right to food is grounded in the respect for equality between persons, which is affirmed as the foundation for all human rights [ 51 ]. The concept of equality is not just a conclusion derived from philosophical premises, but refers to the absolute necessity to consider a fellow human being always as an end and never as a means to any social endeavor [ 51 ].…”

Section: The Common Good Traditionmentioning

confidence: 99%

“…The right to food is grounded in the respect for equality between persons, which is affirmed as the foundation for all human rights [ 51 ]. The concept of equality is not just a conclusion derived from philosophical premises, but refers to the absolute necessity to consider a fellow human being always as an end and never as a means to any social endeavor [ 51 ]. The reification of human dignity is fundamentally unjust from the standpoint of international law; fundamental equality, stated by the preamble of the UDHR [ 52 ], is at stake when some people are marginalized and do not have access to health-promoting foods.…”

Section: The Common Good Traditionmentioning

confidence: 99%

“…The access to healthy food emerges as a requirement of justice, based on the uncompromised worth that every human enjoys by the fact of being a human being. It is not given to someone by another person; instead, it is a quality one enjoys by virtue of being part of the human family [ 8 , 9 , 20 , 51 ]. Whatever interferes with human worth cannot be tolerated.…”

Section: The Common Good Traditionmentioning

confidence: 99%

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Access to nutritious food, socioeconomic individualism and public health ethics in the USA: a common good approach

Azétsop

Joy

2013

Philos Ethics Humanit Med

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Good nutrition plays an important role in the optimal growth, development, health and well-being of individuals in all stages of life. Healthy eating can reduce the risk of chronic diseases, such as heart disease, stroke, diabetes and some types of cancer. However, the capitalist mindset that shapes the food environment has led to the commoditization of food. Food is not just a marketable commodity like any other commodity. Food is different from other commodities on the market in that it is explicitly and intrinsically linked to our human existence. While possessing another commodity allows for social benefits, food ensures survival. Millions of people in United States of America are either malnourished or food insecure. The purpose of this paper is to present a critique of the current food system using four meanings of the common good--as a framework, rhetorical device, ethical concept and practical tool for social justice. The first section of this paper provides a general overview of the notion of the common good. The second section outlines how each of the four meanings of the common good helps us understand public practices, social policies and market values that shape the distal causal factors of nutritious food inaccessibility. We then outline policy and empowerment initiatives for nutritious food access.

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Section: The Common Good Traditionmentioning

confidence: 99%

Section: The Common Good Traditionmentioning

confidence: 99%

Section: The Common Good Traditionmentioning

confidence: 99%

Section: The Common Good Traditionmentioning

confidence: 99%

See 2 more Smart Citations

Access to nutritious food, socioeconomic individualism and public health ethics in the USA: a common good approach

Azétsop

Joy

2013

Philos Ethics Humanit Med

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“…The modern liberal, while not necessarily concerned with the duties that give meaning to rights, nonetheless is engaged in a project that attempts to preserve a domain of liberty for activities concerning which the state is not competent to judge. 28 Finally, this concern for rights is a reflection of the distinction between society and government. Modern liberalism is noted for its abstract and impersonal conception of government, for the separation of government from the private realm of spontaneous social organization.…”

Section: The Medieval Roots Of Modern Liberalismmentioning

confidence: 99%

Transcendence and Human Freedom: Modernity and the Right to Truth

Krom¹

2010

Catholic Social Science Review

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reviewing the notion of the human person found in the modern liberal tradition, this essay seeks to give an account of the possible tensions between modern liberal political life and human fulfillment as understood in Catholic tradition. Resolving any such tensions would require showing that the philosophical underpinnings of modern liberalism are compatible with man's "transcendent dignity" to pursue and live the Truth. By way of conclusion, the Church's rapprochement with modern liberalism is discussed in light of Benedict XVI's comments on and praise of American civil life made during his recent visit to the U.S. While recent years have witnessed increasing criticism of the extent to which modern liberalism as a social and political project has lived up to its aspirations to secure personal freedom, the modern impetus to use human, civil, or natural rights as a bulwark against the encroachment of the state remains a dominant feature of contemporary discourse. Despite the criticism, then, that aspect of the modern political tradition that grounds the emergence of civil community in an account of those rights that the state exists to protect remains strong. In light of modernity's emphasis on rights, as well as the contemporary "rights talk" that dictates social and political policy, the question of the extent to which modern liberalism is amenable to an understanding of the human good in terms of such transcendent aims as Truth or God must be answered by analyzing the nature of these rights and the concept of the human person presupposed by such discourse. By reviewing the notion of the human person found in the modern liberal tradition, this essay seeks to give an account of the possible tensions between modern liberal political life and human fulfillment as understood in Catholic tradition. 1 Elsewhere, I have argued both against the position that modern liberalism rests on an Augustinian foundation and for a possible development of "Augustinian liberalism"; in this article I develop these claims by attempting to trace the historical relationship between medieval Catholic political thought and the rise of modern liberalism. 2 I conclude by discussing the Church's rapprochement with modern liberalism in light of Benedict XVI's comments on-and praise of-American civil life made during his recent visit to the United States.

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Taking Religion Seriously? Habermas on Religious Translation and Cooperative Learning in Post-secular Society

Areshidze

2017

Am Polit Sci Rev

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This article evaluates Jürgen Habermas's attempt to reopen political liberalism to religion. In trying to “take religion seriously,” Habermas goes further than John Rawls and other liberal theorists by affirming that religious traditions articulate truths on which democratic societies continue to depend for their civic and moral health. “Post-secular” societies, in his view, should learn from religion by translating its “moral intuitions” into universal secular language. Although Habermas in this way appears friendlier to religion than Rawls, unlike Rawls he also calls for the “modernization of religious consciousness.” This theological transformation not only reveals the foundationalist presuppositions of liberalism, but also points to a highly attenuated conception of learning from religion. Taking religion seriously will require us to be open to its insights not only when they agree with, but especially when they challenge, our secular presuppositions. This dimension of religion is at risk of getting “lost in translation” in the Habermasian paradigm.

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A communitarian reconstruction of human rights: contributions from Catholic tradition

Cited by 8 publications

References 0 publications

Access to nutritious food, socioeconomic individualism and public health ethics in the USA: a common good approach

Access to nutritious food, socioeconomic individualism and public health ethics in the USA: a common good approach

Transcendence and Human Freedom: Modernity and the Right to Truth

Taking Religion Seriously? Habermas on Religious Translation and Cooperative Learning in Post-secular Society

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