Goods For Whom? Defining Goods and Expanding Solidarity in Catholic Approaches to Violence
Roman Catholic social ethics traditionally has affirmed moral objectivity, universal moral goods, and progressive social reform - premises that guide just war theory. In recent decades these guiding values have been challenged by contemporary critical philosophies, confessional or communitarian reli...
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| Format: | Electronic Article |
| Language: | English |
| Check availability: | HBZ Gateway |
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| Published: |
Wiley-Blackwell
1997
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| In: |
Journal of religious ethics
Year: 1997, Volume: 25, Issue: 3, Pages: 183-219 |
| Online Access: |
Volltext (lizenzpflichtig) |
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| 520 | |a Roman Catholic social ethics traditionally has affirmed moral objectivity, universal moral goods, and progressive social reform - premises that guide just war theory. In recent decades these guiding values have been challenged by contemporary critical philosophies, confessional or communitarian religious ethics, and the fact of cultural pluralism. I A the middle of this century, thinkers like John Courtney Murray gave Catholic ethics a more historical turn, while retaining an essentially realist and meliorist approach to morality and politics. Now this confidence and optimism are questioned anew by ethnopolitical violence, the ambiguities of humanitar- ian intervention, and uncertain attempts at reconciliation and restoration. Such developments show that the central quandary of Christian and po- litical ethics is not the achievement of agreement on basic human goods; it is the expansion of the circle of solidarity in which basic goods are shared in practice. I will suggest that Christian symbols can help evoke the sense of human solidarity that is necessary to sustain peace, and that transformative efforts toward peace in violence-torn societies can be successful. | ||
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