Outline
Introduction
What is the Josias?
The Editors
Integralism in Three Sentences
Edmund Waldstein, O.Cist.
1. Ethics
1.1. The Final End
The Good, the Highest Good, and the Common Good
Edmund Waldstein, O.Cist.
The Object of the Moral Act
Edmund Waldstein, O.Cist.
The Foundations of Christian Ethics and Social Order
Peter Kwasniewski Part I – Part II
Contrasting Concepts of Freedom
Edmund Waldstein, O.Cist.
Freedom as Choosing the Good, Against the Nihilists
Peter Kwasniewski 1.2. Law and Right
Brief Introduction to the Concept of Right
E. M. Milco
Notes on Right and Law
Petrus Hispanus
2. Domestic Society
2.1. Its Relation to Civil Society
Aristotle’s Account of the Relationship of the Household to the State
Beatrice Freccia Part I – Part II
On the Relation of the Individual Person and the Family to Civil Society(Against Personalism)
Henri Grenier
The End of the Family and the End of Civil Society
Charles De Koninck 2.2. Education
On the Modes of Teaching
Jeffrey Bond Part I – Part II – Part III
On the Developmental Logic of Liberalism and the Collapse of American Undergraduate Education
E. M. Milco
2.3. Property
The Lawfulness and Social Character of Private Ownership
Henri Grenier
Thomism and Private Property
W Borman
Aquinas on Buying and Selling
Thomas Storck
The Sin of Usury
Thomas Storck
3. The Village and the City
Nature and Art in the Village
John Francis Nieto
Urbanism and the Common Good
Nathaniel Gotcher
4. Politics
4.1. Ends of Civil Society
The Dignity of Politics and the End of the Polity
Henri Grenier
Part III ofThe Good, the Highest Good, and the Common Good
Edmund Waldstein, O.Cist.
On Political Atheism
Tommaso Maria Cardinal Zigliara, OP
Political Authority in Homer’s Odyssey
Jeffrey Bond
Four Basic Political Principles in Christian Philosophy
Felix de St. Vincent
4.2. The Sovereign
4.2.1. Nature of Sovereignty
Notes on the Relationship between Sovereignty and Commonwealth
E. M. Milco
War in the Hobbesian State – Sovereignty’s Justification and Limit
Jeffrey Bond
4.2.2 Legitimacy
A Note on the Legitimacy of Governments
Daniel Lendman
Dubium: When is Any Government “Legitimate”?
Felix de St. Vincent
Dissolving the Concept of Political Legitimacy
E. M. Milco
On the Subject of Civil Authority, and On Resistance to Tyranny
Henri Grenier
The Duties and Rights of Subjects toward the Civil Power
Tommaso Maria Cardinal Zigliara, OP
The Illegitimate State as Chastisement
Gregory de Rivière-Blanche
4.3. Citizens and Subjects
Catholics and the Ethics of Voting
Stomachosus
4.4. Possible Forms of Government
Republican Liberty and the Common Good in the American Tradition
Felix de St. Vincent
Logos and Leviathan: Leonine Perspectives on Democracy
Aelredus
4.5. Jurisprudence
See: Law and Right
4.6. Alternative Theories of Civil Society
Right, Left, Forward, or Back? Or Why I Am Neither Left Nor Right
John Francis Nieto
Liberalism’s Fear
by Adrian Vermeule
Theses and Responses on Antiamericanism
Coëmgenus
Have the Principles of the Right been Discredited?
Gabriel Sanchez
On Liberal Democracy and the Perpetual Crisis of Pluralism
E. M. Milco
5. International Society
Chadti jawani meri mp3 song download. World Government is Required by Natural Law
Henri Grenier
The Needy Immigrant, Nationalism, Globalism, and the Universal Destination of Goods
Edmund Waldstein, O.Cist.
6. Spiritual and Temporal Power
6.1. Catholic Integralism in General
Integralism in Three Sentences
Edmund Waldstein, O.Cist.
Integralism and Gelasian Dyarchy
Edmund Waldstein, O.Cist.
Catholic Integralism and the Social Kingship of Christ
Gabriel Sanchez
The City of God: An Introduction
Edmund Waldstein, O.Cist.
On the City of God Against the Pagans
Alan Fimister
Exhortation to the Restoration of Christendom
Dom Gérard, Abbot of Le Barroux
A Reflection on St. Pius X and Contemporary Approaches to Catholic Social Teaching
Gabriel Sanchez
6.2. The Catholic State
The Catholic State: Anachronism, Arch-enemy, or Archetype?
by Peter Kwasniewski
The Question of Res publica Christiana in Post-conciliar Catholic Doctrines
John Rao Part I – Part II – Part III
Dyarchy is Dyarchical: A Reply to Meador
by Joel Augustine
On the Subordination of the State to the Church
Tommaso Maria Cardinal Zigliara, OP
6.3. Religious Liberty
Religious Liberty and Tradition
Edmund Waldstein, O.Cist. Part I – Part II – Part III – Part IV
Dubium: Can the State Limit Non-Catholic Religions?
Edmund Waldstein, O.Cist.
A Critique of John Locke’s Letter Concerning Toleration
Derek Remus Part I – Part II – Part III
Locke’s Doctrine of Toleration: A Contract with Nothingness
Jeffrey Bond Part I – Part II – Part III
On Liberty of Conscience
Tommaso Maria Cardinal Zigliara, OP
On Liberty of Cult
Tommaso Maria Cardinal Zigliara, OP
On the Utility and Necessity of Prohibiting Harmful Books
St. Alphonsus Liguori
On Liberty of Teaching
Tommaso Maria Cardinal Zigliara, OP
Excommunication and the Efficacy of Ecclesiastical Sanctions
Peter Kwasniewski
7. Catholic Action
Notes on the Foundation of Catholic Action
E. M. Milco
The Primary Political Question: A Response to Milco on Liberalism
Petrus Hispanus
Confusion on Catholic Action: A Reply to Petrus Hispanus
Gabriel Sanchez
Response to Sanchez on Catholic Action
Petrus Hispanus
Catholic Action and Ralliement
Edmund Waldstein, O.Cist.
Celeberrima evenisse
Benedict XV
Four Catholic Political Postures: Lessons from Leo XIII and Ralliement
Felix de St. Vincent
15 Ways to be a More Effective Pro-Life Advocate
HHG
Ralliement: Two Distinctions
Adrian Vermeule
8. Particular Historical and Contemporary Cases
Quare Lacrymae
Pope Pius VI
Charlie Hebdo and the Illiberal Catholic
HHG
A Close Reading of the “Tradinista Manifesto”
E. M. Milco
A Catholic Political Party in Wilhelmine Germany
Golo Mann
Mit brennender Sorge
Pius XI
Dubium: Is Integralism Essentially Bound Up with Racism, Nationalism, and Totalitarianism?
Gabriel Sanchez
The Lake Garda Statement: On the Ecclesial and Civilizational Crisis
The Roman Forum
Considering the Effects of Obergefell vs. Hodges in Light of Catholic Doctrine on Marriage
James N Berquist
St. Bernard and the Theology of Crusade
Benet Oxon
Debemus: In Defense of Fr. Cessario, Bl. Pius IX, and the Catholic Faith
Frater Asinus
Hans Urs von Balthasar’s Critique of Integralism
Edmund Waldstein, O.Cist.
9. Art
The Philosophy of Art
Thomas Storck
Nature and Art in the Village
John Francis Nieto
10. Speculative Philosophy
A Critical Review of Kant’s First Critique
E. M. Milco
On Recovering a Genuine Thomism in Our Times
Peter Kwasniewski
Error as a Parasite
Peter Kwasniewski
Every human group has structure and organization. Socialstructure means an orderly, fixed arrangement of parts making up an integral whole: a society, a community, or an institution. Social organization refers to the dynamic efficiency of a structure in relation to concerted action by group members or to their enduring common purposes.
Because the two concepts are closely allied, the terms are sometimes used interchangeably. Concrete planning and task-oriented activities, however, are best considered as social organization. Statements about the structure of a group are normally made in abstract terms, often in the form of models. Such statements refer not to the way members compete and cooperate in particular activities, but to the similarities and differences they perceive among themselves and that provide them with their most important social distinctions. As soon as the focus shifts to political, economic, religious, or kin-oriented activities, the emphasis is on social organization.
SocialStructure
Socialstructure may be studied through the development of models to represent typical cases. A model usually incorporates several simplifying assumptions to allow concentration on those components of the structure under study. Two models that refer to different types of society are given below to illustrate the range of problems encountered in moving from folk and tribal societies to industrialized societies.
Egalitarian Society.
It is not hard to imagine a small, isolated, and homogeneous society comprising some few hundreds (or thousands) of families, each with its own domicile, each getting its own food and clothing from nature, and recognizing no chiefs. The rules that generate this type of society are of two sorts: one set governs the structure of the family groups, and the other regulates their interrelationships. Family-group rules will be related to a full cycle of development through one full generation to the establishment of the next. Rules will allocate authority, work, and privilege according to sex, age, and status. In particular, incest will be strongly prohibited. Provision will be made for dissolution or reconstitution of the group when a member dies. The headship may belong to a man or a woman, or it may be shared. Sons, daughters, or both may be obliged to shift residence when they marry. In accordance with such rules, the internal structure of the domestic unit, its typical composition at each stage of the cycle, and the organization of tasks will be established.
The net effect of these rules is to create a reasonably stable, self-reliant primary group able to meet most of the demands put upon it without turning elsewhere for help. The further set of rules required to generate a viable egalitarian society, however, pertains to just those concerns with which a family on its own cannot be expected to cope. These rules include the regulation of marriage and fosterage, torts and property rights, intergroup hostility, and cooperative alliance. Typical of egalitarian societies is the use of clan membership to help regulate public life: rules of descent determine the clan of each person at birth, and clan rules in turn define property and hunting rights, ceremonial standing, and the choice of partners in marriage. Also important to the morale and good order of any folk community is a ceremonial life that affirms an identity of interest among all the members.
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Many examples of egalitarian societies exist. Such societies are not necessarily agricultural but have subsistence economies, making the family an all-purpose institution. Hunting-gathering people usually have a band structure, combining several families and attached individuals in small, nomadic communities or communities that follow the seasonal movement of game, suited to survival in a given region. Pastoral people often modify their egalitarian values sufficiently to allow for at least nominal leadership and authority at the clan or subtribal level of organization. This change occurs because pastoralism generally demands the preservation of exchange relationships with far-flung peoples, entailing potentially hostile contacts. Among the best-known examples of egalitarian structure are the Eskimo, or Inuit, as hunters; the Pueblo Indians of Arizona and New Mexico, as gardeners; and the Nuer of the Eastern Sudan, as pastoralists. The Navajo, inhabiting a semiarid region near the Pueblo settlements, are another example of an egalitarian people. Navajo success in the present century as sheepherders with a strong tradition of personal dignity and independence stands in contrast to the fate of other peoples who have been unable to maintain effective self-reliance at the domestic level.
Stratified Society.
Contemporary urban-industrial societies are sprawling entities so complex as to defy conceptualization as complete units. To overcome problems of scale and the anomalies of urban sprawl, the most satisfactory studies have been of a town or village typical of its region, letting it stand for others. Some useful community studies were made in the United States a few decades ago, particularly in the South, where a town would normally exhibit the two major types of stratification, ethnic and class, clearly juxtaposed. In the North ethnic stratification—for example, prejudicial treatment of Danes in Wisconsin or Irish in Boston early in the 20th century—would flare up as an initial response to immigration but soon die away. In the South the color bar was both more explicit and more durable, being backed by racist doctrines. Owing to the relative stability of most communities, class differences were also pronounced. Class lines are never absolute barriers, but caste is.
For caste the cardinal rule is that individuals of different caste must not be members of the same family. The class barrier entails a contrary rule that, regardless of separate class origins, all members of one family belong to one class. In order to maintain the cardinal rule of caste, offspring of the sexual union of whites and blacks in the South were always deemed to be black; union of a white woman with a black man was deemed particularly pernicious, because her family connection with a black child could hardly be denied. In a similar situation in India, when a Brahman woman becomes pregnant by a man of lower caste she may remain in her household until the live birth, when she is evicted for bringing a stranger into the midst of her family.
The cardinal rule of class has very different implications. Because differences accruing within a family through marriage or adoption across class lines must socially disappear, the class identity of a family must be read from its circumstances, not its history. One significant current condition may be name—that is, family reputation built up over time in a stable community. Even in the conditions of the South, however, where 'good family' was always an important claim to status, the main criteria of class were current assets and long-term expectations—wealth and connection to it, education and profession, and the moral qualities associated with solvency.
Class is associated with competitive individualism and social mobility, but caste militates against these qualities of the open society. Because the class principle is more pragmatic, it cannot be absolute in any sense: of two brothers in the same community, by local standards one doing well and the other badly, it cannot be categorically affirmed that they belong to different classes unless they have actually severed connections. The criteria of class standing are multiple. The more open the class system has been to mobility, the less exact the lines that may be drawn—but this observation does not mean that class has disappeared. The greater the competition for class and position, the more steeply stratified a society may become, although nominal class identities may be vague. A generation ago in the South the boundaries of the white upper class were blurring as old families lost their wealth, but the line between middle and lower class among blacks was becoming more and more clearly defined as educated or otherwise successful blacks conscientiously set themselves apart from 'common folk' on their side of the color bar.
Cardinal Table Of Contents Template 31 TabsSocial Organization
Any attempt to understand the socialstructure of an industrial society through community studies must be supplemented by knowledge of the organization of work in small companies and in the economic and governing bureaucracies or by studies of schools and universities, churches, voluntary associations, and political parties and movements. Each of these organizations incorporates structural principles characteristic of the society, but each in turn has its effect upon the general structure. French labor unions are not quite like the French-Canadian, and both differ in essentials from British unions. A labor movement cannot be transplanted from one national context to another without provoking change on both accounts—the union movement must adapt, and the host society in turn will react, whether by radicalization or the opposite. By the same token the recent appearance of powerful multinational industrial organizations has affected—homogenized, to some extent—the structure of the modern capitalist world.
Changes of structure may occur with revolutionary violence or by incremental shifts. No socialstructures are so brittle that they will not bend and change before breaking under stress; however, all socialstructures in the short run do resist change. Some structures remain stable because they function well with respect to both individuals' needs and the larger context, but repressive institutions may be maintained in spite of the constraints they impose, and the most satisfactory institutions may be swept away by external forces.
Social structures do not maintain themselves in the face of ideological and ethical revolution. A Victorian family structure could never survive in the moral climate of the modern suburb. Historically, new religions and new socialstructures have been firmly associated, whether in modern China or ancient Rome. The study of socialstructure may offer a comprehensive view of a society, including even its ideas and moral beliefs, for all social expression has its structural dimensions. Even the fullest picture, however, of family life in the Hebrides, seen in the special frame of socialstructure, is not a substitute for meeting such a family. One cannot learn all about a religion by studying its priesthood, or all about love by surveying the customs of courtship in a hundred societies.
The irreducible unit of socialstructure is the socialrole, and whereas much may be learned about a person by studying all the roles that person plays, it does not add up to a comprehensive portrait. By the same token, a knowledge of all the component roles and role-relationships constituting an institution will afford only an abstract or schematic knowledge of it, and the knowledge of all the institutions of a society does not fully define that society's place in history. Thus the study of socialstructure and organization is bounded on one side by a social psychology sensitive to the play of personality and experience and on the other by history.
George Park
Bibliography:
Beeghley, Leonard, The Structure of Social Stratification in the United States, 2d ed. (1995).
Berger, Guy, SocialStructure and Rural Development in the Third World (1992).
Blau, Peter M., Inequality and Heterogeneity: A Primitive Theory of Social Structure (1977) and Structural Contexts of Opportunities (1994).
Freeman, James M., Untouchable (1979).
Giddens, Anthony, The Consequences of Modernity (1990).
Kerbo, Harold, Sociology: SocialStructure and Social Conflict (1989).
Porter, John, The Vertical Mosaic (1965).
Scherzer, Kenneth A., The Unbounded Community (1992).
White, Harrison C., Identity and Control: A Structural Theory of Social Action (1992).
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