Which is not the same as corporatocracy.
Wiki entry on corporatism (which does not have the same meaning as communitarianism, especially in the restricted sense)
Monday, November 07, 2011
Byzantine, Texas: Armenian Seminary to host talk on Jerusalem tonight
Tonight at 7:30 PM. (Not sure of the time zone.) You can view the lecture online at St. Nersess.
Tonight at 7:30 PM. (Not sure of the time zone.) You can view the lecture online at St. Nersess.
More recent items from The Catholic Thing
A New Center for Natural Law by Hadley Arkes
The Fading Sense of Citizenship by Hadley Arkes
But for what end? So that they can live on their own? Or so they can live together? A liberal would probably not disagree with what is written here.
The Cruelty of Hedonism by Anthony Esolen
The Fading Sense of Citizenship by Hadley Arkes
But to ask what a “good citizen” or a good member of the political community would be is to bring us back to the original question of what the polis or the polity is.
Is it more like a hotel, where people take up residence? In that case, the connection generates no moral demands apart from the requirement of paying the rent and obeying the house rules. Or is the polis more truly, as Aristotle taught us, a moral association: a place where the members share certain understandings of the things that are just or unjust; where they agree to be ruled by procedures they regard, by and large, as just; and where they take it as their chief mission to cultivate that sense of justice among one another through the lessons they teach through the laws?
But for what end? So that they can live on their own? Or so they can live together? A liberal would probably not disagree with what is written here.
The Cruelty of Hedonism by Anthony Esolen
Labels:
Anthony Esolen,
ethics,
Hardley Arkes,
liberalism,
politike,
the Natural Law
Martin Hanczyc: The line between life and not-life
TED
He seems to accept that there is a distinction between life and not-life. How many others wish to do away with it in a play for reductionism?
He seems to accept that there is a distinction between life and not-life. How many others wish to do away with it in a play for reductionism?
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