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Find out all about the "Economy for the Common Good" initiative launched by Christian Felber. It's a worldwide social movement advocating for an alternative economic model that benefits both people, the planet, and future generations.

The Economy for the Common Good is a widely demanded alternative to the – inhumane, instable and unsustainable – ruling economic model. It is post-dualistic, overcomes both capitalism and socialism, and is based on the values that make human relationships flourish: empathy, dignity, solidarity, cooperation, justice, and sustainability.

In his keynote speech, Christian Felber, founder of the Common Good Movement, impressively explained why we need a system change towards a people-centred economy, a Common Good Economy.

The paper examines the use of the Common Good Balance Sheet in businesses, especially in small and medium-sized enterprises, analyzing its impact and implementation challenges. It highlights both positive effects on company development and inherent issues with the balance sheet's concept of the common good, which affect its wider adoption.

It is easy to speak in the name of the common good but difficult to explain its normative content in the context of modern society. This paper seeks to do that in the three dimensions of practical philosophy. Against this background, we will explore how far Christian Felber’s approach towards an "economy for the common good" is able to fulfill its ambitions.

The article proposes a new understanding of the common good in economics, moving beyond the traditional public good and commons approach. It argues for a framework where common objectives are collaboratively set and achieved, challenging the notion that the state's role is merely to correct market failures.

The chapter "Economy for the Common Good: A holistic model for sustainable development"in the GIZ reader "Beyond Growth? Alternative Models for Economic Development" is a nice overview of the ECG.

The Common Good Product (CGP) is a new, innovative measure that can be used by policymakers and societies to overcome these limitations. Instead of endless material growth on a limited planet, it reveals the well-being of people and nature. It shifts the focus from ever-increasing profits to that which really counts.

In ordinary political discourse, the “common good” refers to those facilities—whether material, cultural or institutional—that the members of a community provide to all members in order to fulfill a relational obligation they all have to care for certain interests that they have in common.

The aim of this article is to analyse the links between the moral and political aspects of neo-liberal ideology and how appeals to certain ethics may legitimate the establishment of the institutions of neo-liberal capitalism through political action. It presents the original characteristics of neo-liberal ideology by emphasizing how it differs from classical liberalism.

This paper explores the concept of the common good within the context of political theory, specifically natural law arguments. Murphy analyzes different interpretations of the common good, focusing on its role and importance in establishing political authority and order.

Diggs discusses the concept of the common good in political philosophy. He suggests that the common good should be viewed as an essential aspect of social morality, shaping political decisions and actions towards fair and equitable outcomes that consider the interests of all members in a society.

Daniel Sulmasy's paper "Four Basic Notions of the Common Good" explores different philosophical interpretations of the concept of the common good, a central notion in ethical, social, and political debates.

Susanne DeCrane offers a Christian feminist ethical retrieval of Thomas Aquinas's notion of the common good, so that she can wield this moral principle in a struggle to identify and change social structures and policies that discriminate against women.

In "Labor, Solidarity and the Common Good," edited by S.A. Cortright, five scholars bring analyses of the subjective dimension of human work to bear on issues at the root of managerial practice.

This study rethinks the ancient tradition of the common good to addressing contemporary urban and global social divisions.

E pluribus unum no longer holds. Out of the many have come as many claims and grievances, all at war with the idea of one nation undivided. The damage thus done to our national life, as too few Americans seek a common good, is Martin Marty's concern. His book is an urgent call for repair and a personal testament toward resolution.

Samuel Beer's rival interpretation, one of the few attempts to discern Aquinas's view on political authority, is incompatible with Aquinas's explicit remarks on these matters. The present account provides an interpretation that both fits Aquinas's few explicit remarks about the source and form of political authority and explains the terseness of his remarks on that subject.

Natural law arguments concerning the political order characteristically appeal, at some point or other, to the common good of the political community. To take the clearest example: Aquinas, perhaps the paradigmatic natural law theorist, appeals to the common good in his accounts of the definition of law, of the need for political authority, of the moral requirement to adhere to the dictates issued by political authority, and of the form political authority should take.

Aristotle seems to be correct when he asserts that every association is to be accounted for by reference to some good which the mem bers of that association hope to attain, precisely through their cooper ation: or, in words close to Lincoln's, people form an association to accomplish together some good that each cannot attain, or cannot easily attain, through his own efforts.

Patrick Riordan's book "A Politics of the Common Good" explores how political actions and policies can be aligned with the notion of the common good, emphasizing the need for political philosophy to account for communal values and interests alongside individual rights.

Patrick Riordan's timely study analyzes the concept of the common good as it is used in debates within political philosophy, economics, theology and most recently globalization, clarifying distinctions in definition and offering clarity and precision for a common language appropriate to debates on globalization.

This volume compares the writings of Aristotle, St. Thomas Aquinas, Jacques Maritain, and Charlis De Koninck on the dignity of the individual and the common good, topics fundamental to Catholic social teaching.

Aristotle argues that the common good requires a reorientation away from external goods to satisfying activities that do not diminish in the sharing. He sketches an analogical account of familial and political relationships that leads us to wonder what the political conditions are for the common good. Reflecting on these conditions not only points to the strict limits of the common good but also speaks to both sides in debates over liberal theory.

Stiltner provides an outline of the twentieth-century Catholic common good theory as an example of such a synthesis. A fascinating study, Religion and the Common Good will be an invaluable volume for scholars of social ethics, religion, theology, philosophy and political science.

This dissertation seeks to clarify the intrinsic relationship between authority and the common good in the thought of Yves Simon, a prominent contemporary philosopher whose works have been cited as important in the history of social and political philosophy.

Our society’s longstanding commitment to the liberty of conscience has become strained by our increasingly muddled understanding of what conscience is and why we value it. Too often we equate conscience with individual autonomy, and so we reflexively favor the individual in any contest against group authority, losing sight of the fact that a vibrant liberty of conscience requires a vibrant marketplace of morally distinct groups.

How shall we think of our public reasoning in modern, pluralist societies? Is the most reasonable doctrine a “thin” public morality, e.g., a “moral Esperanto” of rights? Or as Michael Walzer urges, must we concede that “morality is thick from the beginning, culturally integrated” in particular narrative traditions? Benjamin Gregg offers an incisive and original response in Thick Moralities, Thin Politics: Social Integration Across Communities of Belief.

Despite skepticism about the common good, the idea has both theoretical content and practical utility. It rests on important features of human life, such as inherently social goods, social linkages, and joint occupation of various commons.

Philip Kotler describes how today's society is in a state of "durable disorder," with authoritarianism on the rise and democracy on the decline around the world. He highlights the role of the Common Good and offers readers a guide to fortifying democratic values and creating organizations that pursue a better vision of the world.

I would like to use John Rawls as the example of the
philosophers who believe that political philosophy could be separated from metaphysical discussions. On the other hand, I would use Michael Sandel and Alasdair MacIntyre as the opposing opinion, which believes that political philosophy could not be convincing without metaphysics.

Although neo-Aristotelianism is sometimes seen as a philosophical warrant for communitarian politics, MacIntyre’s Aristotelianism is opposed to communitarianism. This paper explores the rationale of that opposition.

Aristotle argues that the common good requires a reorientation away from external goods to satisfying activities that do not diminish in the sharing. He sketches an analogical account of familial and political relationships that leads us to wonder what the political conditions are for the common good. Reflecting on these conditions not only points to the strict limits of the common good but also speaks to both sides in debates over liberal theory.

This manuscript explores the relationship between positive psychology and political philosophy, revealing an inter-disciplinary approach that speaks to the concerns of the common good. Since positive psychology has been expanding its reach into social and political spheres, its relationship to philosophical arguments has been worthy of exploration.

Kenan Malik's article discusses how the concept of the common good has historically been manipulated by political figures to foster exclusion and division, rather than inclusivity and unity.

This paper provides historical and theoretical background for a British Academy project, “Negotiating Inclusion in Times of Transition”, with a particular emphasis on peace processes in post-conflict societies.

The chapters in this book analyze the relationship between core concepts of the common good and the work of American political philosopher John Rawls.

This book reassesses the impact of Aristotle's moral and political philosophy on medieval scholastic thought. It examines the relationship between the common good and the individual good, and between the authority of the church and the authority of the temporal ruler. The result is a major reinterpretation of the emergence of a secular theory of the state in the late thirteenth and early fourteenth centuries.

Stephen Mulhall explains and assesses some of the ‘communitarian’ criticisms of liberalism.

On the academic debate between liberals and communitarians, that is, between contemporary liberal theorists such as John Rawls and Ronald Dworkin, and their communitarian critics, such as Richard Rorty, Alasdair Maclntyre, and Michael Sandel, has reached a point where it may be fruitfully evaluated as a whole.

Rhonheimer takes up the unfinished agenda of the Second Vatican Council's Decree on Religious Liberty, Dignitatis humanae, and makes many significant philosophical contributions relating the Catholic tradition to modern and contemporary political philosophy.

In his latest long–read, Nick Spencer unpacks the philosophy of Michael Sandel and tries to uncover the human behind the philosophy

A study in philosophical and theological ethics about the common good and political obligations.

Deborah Wallace's work "Jacques Maritain and Alasdair MacIntyre: The Person, the Common Good and Human Rights" delves into the differing views of these two prominent philosophers regarding human rights.

This illusion-shattering masterpiece discusses Aristotle, the U.S. left, postmodernism and everything in between, based on interviews conducted in 1996 and 1997. Includes a list of 160 progressive organizations worth supporting.

The One and the Many presents metaphysics as an integrated whole which draws on Aquinas' themes, structure, and insight without attempting to summarize his work. Although its primary inspiration is the philosophy of St. Thomas himself, it also takes into account significant contributions not only of later philosophers but also of those developments in modern science that have philosophical bearing, from the Big Bang to evolution.

Janoff-Bulman asks readers to consider the challenging possibility that both liberalism and conservatism are morally based and reflect genuine concern for the country. Moral psychology is an invaluable lens for understanding the roots of political differences. She presents a “Model of Moral Motives” that maps the most fundamental motivations recognized by psychology—approach and avoidance—onto these differences.

Rights-oriented liberal theory faces a dilemma. In a well-ordered society, citizens must share virtues that are generated in nonpolitical groups, but the liberal state cannot prescribe a way of life without violating liberal principles. Communitarians who are committed to freedom offer little help in confronting this dilemma because they lack a theory of the state.Liberalism can overcome its dilemma by reformulating the idea of the common good and by distinguishing it from both the right and the good.

The paper explores the role of legislation in Aristotle's political theory, emphasizing its influence on the moral development of citizens within a city-state, which strives for a common good. While there appear to be similarities between Aristotle’s views and Alasdair MacIntyre’s virtue ethics, particularly regarding the importance of community and justice, the paper highlights key differences.

Sandel shows the hubris a meritocracy generates among the winners and the harsh judgement it imposes on those left behind, and traces the dire consequences across a wide swath of American life. He offers an alternative way of thinking about success--more attentive to the role of luck in human affairs, more conducive to an ethic of humility and solidarity, and more affirming of the dignity of work.

The book, Charles Taylor’s Hegel, offered a comprehensive interpretation of Hegel’s thought dedicated to revealing the philosophical significance of that thought to readers for whom terms such as ‘dialectic’ and ‘self-positing spirit’ signalled the essential incomprehensibility of analytic philosophy’s constitutive ‘other’: the ‘Continental’ tradition of philosophy.

This collection provides an intellectually rigorous and accessible overview of key topics in contemporary natural law jurisprudence, an influential yet frequently misunderstood branch of legal philosophy. It fills a gap in the existing literature by bringing together leading international experts on natural law theory to provide perspectives on some of the most pressing issues pertaining to the nature and moral foundations of law.

This analysis demonstrates how states try to shape the meanings of citizenship for agrarian populations by redefining conceptions of the public good, property rights, and community membership. The book’s focus on the moral economy of the state offers a refreshing perspective on the difficulties experienced by postcolonial African states in building stronger state and rural institutions.