Economics and the Common Good "Person is the future
Trying to talk about corruption Prospects for a new policy - Papa Francesco and insights Sturzo Readings - "For a new prosperity" by Mauro Magatti Sovereignty and monetary corruption Reflecting on the relationship between busbox Catholics and politics. A new form of tyranny and how to get out of Innovations ridge (the function of gratuity ...) Luigi Sturzo and the duty to be moral Papa Francesco also innovates in terms of the Social Doctrine of the Church?
A text which, although in March 2007, it retains all its relevance. The author is Prof. Luigino Bruni, professor at the University of Milan - Bicocca busbox and Istituto Superiore di culture Sophia (Loppiano).
Regarding the issue of the common good economic science is confronted with a paradox. On the one hand, in fact, the modern busbox economic science originated in the eighteenth century, busbox with a strong link with the idea of the common good. Both the Scottish tradition of Adam Smith, Wealth of Nations centered on both the Italian of the Genoese centered around "public happiness," conceived the economy in view of the common good. The Scottish tradition, then that would soon become the official one, aimed to contribute to the common good through the growth of the "wealth of nations" [1], the Italian one, for its part, proposed the same end but by aiming directly at the end ( public busbox happiness), and thus was more interested in civic virtues than to the division of labor in order to increase wealth. The fact remains that the common busbox good is the great theme associated with the birth of modern political economy, from Naples to Glasgow.
At the same time, no concept such as "common good" is absent from the modern and contemporary economic theory that has replaced it with the concepts of "public good" or "commons" [2] However, on closer inspection, are exactly the opposite busbox of what the classical and Christian traditions called the "common good", as both the "public good" and the "commons" are individualistic, but between the people involved in the act of consumption is involved any kind of relationship . The public good or the commons is a direct relationship between individuals and the good consumed, while the relationship between people is at least indirectly; the common good, however, is exactly the opposite: a direct relationship between people, mediated indirectly from the use of property in common [3]. In this sense, the common good is a category personalist, while the economic concept of "common" is materialistic (centered on things and not on the person).
In the social doctrine of the church the common good is in fact understood as "the social and community dimension of the moral good" that is "the good of all and of each individual," and for this "indivisible because only together can achieve it" (Compendium of the DSC , 164). The economy, however, said the logical impossibility and then concrete that one can predetermine its action in the achievement of the common busbox good: the only way to achieve the common good is to point to the private good, the self-interest - we'll see shortly Smith's thought about it. In the twentieth century, then, the Austrian school (Hayek in particular) will say that the main problem in the search busbox for the common good on the part of the individual is a problem of information and knowledge: even if one were to desire the common good bet he would not know just how to do, given the complexity busbox of the link between the action to its effects (many of which are unintentional.) By Smith on the economy then stated, in relation to the common good, a sort of "impossibility theorem", busbox which has decreed the death of the themes of which the economist can and must deal with.
Contrary to what is generally busbox supported in commenting on the encyclical Deus Caritas Est, the document part that I find most relevant and full of suggestions for action and for economic thought is, in my opinion, the first, in which Benedict XVI resumed and develops in an original way, at least for the methodological horizon of the social sciences, the classical tripartite division of love into eros, philia and agape.
A central argument of the first paragraph busbox of the encyclical is the powerful unity of human love: love is, at the same time one and many. Love is erotic love, friendship love, agape love. And 'This is an old theory (recently taken up and developed by Anders Nygren, busbox although in a line substantially different from that of Benedict XVI [4]), but that for the first time enters busbox in a systematic and centrally in a papal encyclical, and, especially, for the first time from a Pope reiterated the opposition but not the potential harmony between the various forms of love. Opposing busbox eros philia or agape would not only be in line with the deep meaning of the teaching of G
Trying to talk about corruption Prospects for a new policy - Papa Francesco and insights Sturzo Readings - "For a new prosperity" by Mauro Magatti Sovereignty and monetary corruption Reflecting on the relationship between busbox Catholics and politics. A new form of tyranny and how to get out of Innovations ridge (the function of gratuity ...) Luigi Sturzo and the duty to be moral Papa Francesco also innovates in terms of the Social Doctrine of the Church?
A text which, although in March 2007, it retains all its relevance. The author is Prof. Luigino Bruni, professor at the University of Milan - Bicocca busbox and Istituto Superiore di culture Sophia (Loppiano).
Regarding the issue of the common good economic science is confronted with a paradox. On the one hand, in fact, the modern busbox economic science originated in the eighteenth century, busbox with a strong link with the idea of the common good. Both the Scottish tradition of Adam Smith, Wealth of Nations centered on both the Italian of the Genoese centered around "public happiness," conceived the economy in view of the common good. The Scottish tradition, then that would soon become the official one, aimed to contribute to the common good through the growth of the "wealth of nations" [1], the Italian one, for its part, proposed the same end but by aiming directly at the end ( public busbox happiness), and thus was more interested in civic virtues than to the division of labor in order to increase wealth. The fact remains that the common busbox good is the great theme associated with the birth of modern political economy, from Naples to Glasgow.
At the same time, no concept such as "common good" is absent from the modern and contemporary economic theory that has replaced it with the concepts of "public good" or "commons" [2] However, on closer inspection, are exactly the opposite busbox of what the classical and Christian traditions called the "common good", as both the "public good" and the "commons" are individualistic, but between the people involved in the act of consumption is involved any kind of relationship . The public good or the commons is a direct relationship between individuals and the good consumed, while the relationship between people is at least indirectly; the common good, however, is exactly the opposite: a direct relationship between people, mediated indirectly from the use of property in common [3]. In this sense, the common good is a category personalist, while the economic concept of "common" is materialistic (centered on things and not on the person).
In the social doctrine of the church the common good is in fact understood as "the social and community dimension of the moral good" that is "the good of all and of each individual," and for this "indivisible because only together can achieve it" (Compendium of the DSC , 164). The economy, however, said the logical impossibility and then concrete that one can predetermine its action in the achievement of the common busbox good: the only way to achieve the common good is to point to the private good, the self-interest - we'll see shortly Smith's thought about it. In the twentieth century, then, the Austrian school (Hayek in particular) will say that the main problem in the search busbox for the common good on the part of the individual is a problem of information and knowledge: even if one were to desire the common good bet he would not know just how to do, given the complexity busbox of the link between the action to its effects (many of which are unintentional.) By Smith on the economy then stated, in relation to the common good, a sort of "impossibility theorem", busbox which has decreed the death of the themes of which the economist can and must deal with.
Contrary to what is generally busbox supported in commenting on the encyclical Deus Caritas Est, the document part that I find most relevant and full of suggestions for action and for economic thought is, in my opinion, the first, in which Benedict XVI resumed and develops in an original way, at least for the methodological horizon of the social sciences, the classical tripartite division of love into eros, philia and agape.
A central argument of the first paragraph busbox of the encyclical is the powerful unity of human love: love is, at the same time one and many. Love is erotic love, friendship love, agape love. And 'This is an old theory (recently taken up and developed by Anders Nygren, busbox although in a line substantially different from that of Benedict XVI [4]), but that for the first time enters busbox in a systematic and centrally in a papal encyclical, and, especially, for the first time from a Pope reiterated the opposition but not the potential harmony between the various forms of love. Opposing busbox eros philia or agape would not only be in line with the deep meaning of the teaching of G
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