What has social science learned about the common good? Can that knowledge improve the views of the common good held by philosophers and theologians? Would humanists ever even alter their definitions of the common good based on what social scientists say? Most view the assumptions undergirding social science as inadequate to a full understanding of human life. In this volume, six social scientists, with backgrounds in economics, political science, sociology, and policy analysis, speak about what their disciplines have to contribute to discussions within Catholic social thought about the common good. Two theologians then examine the insights of social science, including such challenging assertions as: that theology too often ignores the data of everyday life, that it is overly irenic, that it neither understands nor appreciates the unplanned order arising from individual interactions, and that it does not grasp how contention among self-interested nations and persons can be a more effective path to the common good than simply advocating cooperation and brotherly love. This volume's interplay of social scientific and religious views is a unique contribution to contemporary discussion of what constitutes "the common good."

Caritas in veritate (Charity in Truth) is the ''social'' encyclical of Pope Benedict XVI, one of many papal encyclicals over the last 120 years that address economic life. This volume, based on discussions at a symposium co-sponsored by the Institute for Advanced Catholic Studies and the Pontifical Council for Justice and Peace, analyzes the situation of the Church and the theological basis for Benedict's thinking about the person, community, and the globalized economy. The Moral Dynamics of Economic Life engages Benedict's analysis of ''relation,'' the characteristics of contemporary social and economic relationships and the implications of a relational, Trinitarian God for daily human life. Crucial here is the Pope's notion of ''reciprocity,'' an economic relationship characterized by help freely given, but which forms an expectation that the recipient will ''reciprocate,'' either to the donor or, often, to someone else. This ''logic of gift,'' Benedict argues, should influence daily economic life, especially within what he calls ''hybrid'' firms, which make a profit and invest a share of that profit in service to needs outside the firm. Similarly, development - whether of an individual or of a nation - must be integral, neither simply economic nor personal nor psychological nor spiritual, but a comprehensive development that engages all dimensions of a flourishing human life. The essays, written by social scientists, theologians, policy analysts and others, engage, extend, and critique Benedict's views on these issues, as well as his call for deeper dialogue and a morally based transformation of social and economic structures.

It is a serious mistake to think that all we need for a just world is properly-structured organizations. But it is equally wrong to believe that all we need are virtuous people. Social structures alter people's decisions through the influence of the restrictions and opportunities they present. Does buying a shirt at the local department store create for you some responsibility for the workplace welfare of the women who sewed it half a planet away? Many people interested in justice have claimed so, but without identifying any causal link between consumer and producer, for the simple reason that no single consumer has any perceptible effect on any of those producers. Finn uses a critical realist understanding of social structures to view both the positive and negative effects of the market as a social structure comprising a long chain of causal relations from consumer/clerk to factory manager/seamstress. This causal connection creates a consequent moral responsibility for consumers and society for the destructive effects that markets help to create. Clearly written and engaging, this book is a must-read for scholars involved with these moral issues.

It is a serious mistake to think that all we need for a just world is properly-structured organizations. But it is equally wrong to believe that all we need are virtuous people. Social structures alter people's decisions through the influence of the restrictions and opportunities they present. Does buying a shirt at the local department store create for you some responsibility for the workplace welfare of the women who sewed it half a planet away? Many people interested in justice have claimed so, but without identifying any causal link between consumer and producer, for the simple reason that no single consumer has any perceptible effect on any of those producers. Finn uses a critical realist understanding of social structures to view both the positive and negative effects of the market as a social structure comprising a long chain of causal relations from consumer/clerk to factory manager/seamstress. This causal connection creates a consequent moral responsibility for consumers and society for the destructive effects that markets help to create. Clearly written and engaging, this book is a must-read for scholars involved with these moral issues.

Christian ethics has addressed moral agency and culture from the start, and Christian social ethics increasingly acknowledges the power of social structures. However, neither has made sufficient use of the discipline that specializes in understanding structures and culture: sociology. In Moral Agency within Social Structures and Culture, editor and contributor Daniel K. Finn proposes a field-changing critical realist sociology that puts Christian ethics into conversation with modern discourses on human agency and social transformation. Catholic social teaching mischaracterizes social evil as being little more than the sum of individual choices, remedied through individual conversion. Liberation theology points to the power of social structures but without specifying how structures affect moral agency. Critical realist sociology provides a solution to both shortcomings. This collection shows how sociological insights can deepen and extend Catholic social thought by enabling ethicists to analyze more precisely how structures and culture impact human decisions. The book demonstrates how this sociological framework has applications for the study of the ecological crisis, economic life, and virtue ethics. Moral Agency within Social Structures and Culture is a valuable tool for Christian ethicists who seek systemic change in accord with the Gospel.

Business Ethics and Catholic Social Thought provides a new and wide-ranging account of these two ostensibly divergent fields. Focusing on the agency of the business person and the interests of firms, this volume outlines fundamental issues confronting moral leaders and corporations committed to responsible business practices.

Caritas in veritate (Charity in Truth) is the ''social'' encyclical of Pope Benedict XVI, one of many papal encyclicals over the last 120 years that address economic life. This volume, based on discussions at a symposium co-sponsored by the Institute for Advanced Catholic Studies and the Pontifical Council for Justice and Peace, analyzes the situation of the Church and the theological basis for Benedict's thinking about the person, community, and the globalized economy. The Moral Dynamics of Economic Life engages Benedict's analysis of ''relation,'' the characteristics of contemporary social and economic relationships and the implications of a relational, Trinitarian God for daily human life. Crucial here is the Pope's notion of ''reciprocity,'' an economic relationship characterized by help freely given, but which forms an expectation that the recipient will ''reciprocate,'' either to the donor or, often, to someone else. This ''logic of gift,'' Benedict argues, should influence daily economic life, especially within what he calls ''hybrid'' firms, which make a profit and invest a share of that profit in service to needs outside the firm. Similarly, development - whether of an individual or of a nation - must be integral, neither simply economic nor personal nor psychological nor spiritual, but a comprehensive development that engages all dimensions of a flourishing human life. The essays, written by social scientists, theologians, policy analysts and others, engage, extend, and critique Benedict's views on these issues, as well as his call for deeper dialogue and a morally based transformation of social and economic structures.

Christian ethics has addressed moral agency and culture from the start, and Christian social ethics increasingly acknowledges the power of social structures. However, neither has made sufficient use of the discipline that specializes in understanding structures and culture: sociology. In Moral Agency within Social Structures and Culture, editor and contributor Daniel K. Finn proposes a field-changing critical realist sociology that puts Christian ethics into conversation with modern discourses on human agency and social transformation. Catholic social teaching mischaracterizes social evil as being little more than the sum of individual choices, remedied through individual conversion. Liberation theology points to the power of social structures but without specifying how structures affect moral agency. Critical realist sociology provides a solution to both shortcomings. This collection shows how sociological insights can deepen and extend Catholic social thought by enabling ethicists to analyze more precisely how structures and culture impact human decisions. The book demonstrates how this sociological framework has applications for the study of the ecological crisis, economic life, and virtue ethics. Moral Agency within Social Structures and Culture is a valuable tool for Christian ethicists who seek systemic change in accord with the Gospel.

Business Ethics and Catholic Social Thought provides a new and wide-ranging account of these two ostensibly divergent fields. Focusing on the agency of the business person and the interests of firms, this volume outlines fundamental issues confronting moral leaders and corporations committed to responsible business practices.

What does the history of Christian views of economic life mean for economic life in the twenty-first century? Here Daniel Finn reviews the insights provided by a large number of texts, from the Bible and the early church, to the Middle Ages and the Protestant Reformation, to treatments of the subject in the last century. Relying on both social science and theology, Finn then turns to the implications of this history for economic life today. Throughout, the book invites the reader to engage the sources and to develop an answer to the volume's basic question.