Introduction To Social Thought Pdf

[Florencia Abila]

Thiscourse provides an overview of major works of social thought from the beginning of the modern era through the 1920s. Attention is paid to social and intellectual contexts, conceptual frameworks and methods, and contributions to contemporary social analysis. Writers include Hobbes, Locke, Rousseau, Montesquieu, Adam Smith, Marx, Weber, and Durkheim.

Exams

There are three tests. A week before each test, students receive a list of not more than ten questions. At 8:00 p.m. on the day of the test, three out of these ten questions are emailed to students, who are then required to submit short-essay responses by 9:00 p.m. by email to their discussion section leaders. Each of the three responses is approximately 2 pages in length.

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The Vision of Catholic Social Thought traces the emergence of solidarity and human rights as critical theological and philosophical pillars of the anthropology and ethics foundational to the development of Catholic social teaching. Meghan J. Clark argues that the integration of human rights and the virtue of solidarity at the root of the Catholic social tradition are the unique contributions Catholic thought makes to contemporary debates in ethics, political, and philosophical theory.

Building upon the historical framework of the development of Catholic social thought, drawing deeply from the papal encyclical tradition and the theological and ethical developments of Vatican II, Clark forwards a constructive vision of virtue and social practice, applying this critical question of human rights on the international stage.

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Critical social theory challenges contemporary forms of political-economic power. In coursework and internships, the Minor in Critical Social Thought program draws from Marxism, socialism, anarchism, the Frankfurt School, radical environmentalism and anti-consumerism, postmodernism and post-structuralism, globalization studies, feminism, queer theory, postcolonial and subaltern studies, disability studies, critical race theory, theories of art and visual representation, and other systems of thought that pay attention to the questions of power and exploitation in world politics, culture, economics, and the formation of identities.

The minor seeks to address the way that so much of contemporary social thought is uncritical. It is guided by the belief that a better world is possible and that social thought has an important role in outlining the form such a world might take and identifying the agents who might be capable of bringing it about.

Critical social thought serves as a foundation in critical theory that can be applied to a variety of disciplines in the social sciences, humanities, and the arts. Critical social thought can be pursued in conjunction with any number of majors enriching and diversifying these fields of study including but not limited to sociology, human sexuality studies, psychology, history, philosophy, women and gender studies, Latinx studies, ethnic studies, political science, international relations, criminal justice, etc. In addition, critical social thought can help establish skills that will be useful in post-graduate careers ranging from social activism and social work to politics, law, health care, policy, and many others.

Each student shall, in consultation with a faculty advisor, develop an individual program of 15-19 units. Students may also take an internship program in political activism or other related areas in conjunction with these classes to count towards the minor. If the introductory course is not available, other courses can be substituted on advisement.

The Joan and Ralph Lane Center for Catholic Social Thought and the Ignatian Tradition advances the scholarship and application of the Catholic intellectual and Ignatian traditions in the church and society with an emphasis on social concerns. Drawing upon the rich diversity of the university, the San Francisco Bay Area and the international Society of Jesus, we support research, teaching and action to promote and engage Catholic social thought especially in response to contemporary issues.

1. It was therefore hoped that a compendium of all this material should be compiled, systematically presenting the foundations of Catholic social doctrine. It is commendable that the Pontifical Council for Justice and Peace has taken up this task, devoting intense efforts to this initiative in recent years.

2. This work also shows the value of Catholic social doctrine as an instrument of evangelization (cf. Centesimus Annus, 54), because it places the human person and society in relationship with the light of the Gospel. The principles of the Church's social doctrine, which are based on the natural law, are then seen to be confirmed and strengthened, in the faith of the Church, by the Gospel of Christ.

In this light, men and women are invited above all to discover themselves as transcendent beings, in every dimension of their lives, including those related to social, economic and political contexts. Faith brings to fullness the meaning of the family, which, founded on marriage between one man and one woman, constitutes the first and vital cell of society. It moreover sheds light on the dignity of work, which, as human activity destined to bring human beings to fulfilment, has priority over capital and confirms their rightful claim to share in the fruits that result from work.

3. In the present text we can see the importance of moral values, founded on the natural law written on every human conscience; every human conscience is hence obliged to recognize and respect this law. Humanity today seeks greater justice in dealing with the vast phenomenon of globalization; it has a keen concern for ecology and a correct management of public affairs; it senses the need to safeguard national consciences, without losing sight however of the path of law and the awareness of the unity of the human family. The world of work, profoundly changed by the advances of modern technology, reveals extraordinary levels of quality, but unfortunately it must also acknowledge new forms of instability, exploitation and even slavery within the very societies that are considered affluent. In different areas of the planet the level of well-being continues to grow, but there is also a dangerous increase in the numbers of those who are becoming poor, and, for various reasons, the gap between less developed and rich countries is widening. The free market, an economic process with positive aspects, is nonetheless showing its limitations. On the other hand, the preferential love for the poor represents a fundamental choice for the Church, and she proposes it to all people of good will.

4. Contemporary cultural and social issues involve above all the lay faithful, who are called, as the Second Vatican Council reminds us, to deal with temporal affairs and order them according to God's will (cf. Lumen Gentium, 31). We can therefore easily understand the fundamental importance of the formation of the laity, so that the holiness of their lives and the strength of their witness will contribute to human progress. This document intends to help them in this daily mission.

Moreover, it is interesting to note how the many elements brought together here are shared by other Churches and Ecclesial Communities, as well as by other Religions. The text has been presented in such a way as to be useful not only from within (ab intra), that is among Catholics, but also from outside (ab extra). In fact, those who share the same Baptism with us, as well as the followers of other Religions and all people of good will, can find herein fruitful occasions for reflection and a common motivation for the integral development of every person and the whole person.

5. The Holy Father, while hoping that the present document will help humanity in its active quest for the common good, invokes God's blessings on those who will take the time to reflect on the teachings of this publication. In expressing my own personal good wishes for the success of this endeavour, I congratulate Your Eminence and your collaborators at the Pontifical Council of Justice and Peace for the important work carried out, and with sentiments of respect I remain

I am pleased to present the Compendium of the Social Doctrine of the Church, which, according to the request received from the Holy Father, has been drawn up in order to give a concise but complete overview of the Church's social teaching.

My predecessor, the late and venerable Cardinal Franois-Xavier Nguyn Van Thun, guided with wisdom, constancy and far-sightedness the complex phase of the preparation of this document; his illness prevented him from bringing it to a conclusion with its publication. This work, entrusted to me and now offered to those who will read it, carries therefore the seal of a great witness to the Cross who remained strong in faith in the dark and terrible years of Vietnam. This witness will know of our gratitude for all his precious labour, undertaken with love and dedication, and he will bless those who stop to reflect on these pages.

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