Social Doctrine

Compendium of the Social Doctrine of the Church summarizes standing out that the State must defend ‘ ‘ the beginning of the subsidiariedade, that corresponds: the respect and the promotion accomplish of the primate of the person human being and the family; valuation of the associations and the intermdias organizations, in the proper basic options and all the ones that cannot be delegated or be assumed by others ‘ ‘ (N. 187). ‘ ‘ The good comum’ ‘ the presented work was displayed by Brave Ricardo M.L.C. (24/11/2009) consists of innumerable magisteriais citations. The expositor appraised the common good saying that it is the good of all and each one, remaining common, because indivisible. is indivisible because only when the individuals if join are then possible to reach it, to increase it and to preserve it, also in sight of the future. It is important to stand out that the common good is understood as the social and communitarian dimension of the well moral one. ‘ ‘ As well as moral acting of the individual if it carries through in making the good, thus social acting reaches the fullness carrying through the good comum’ ‘ (CDSI n164).

The common good, as is said, is necessarily in reference to the person human being, holding in itself exactly three essential elements: the respect for the person human being as such; the social welfare and the development of the proper group; an order joust, lasting, insurance that the peace promotes (cf. Catecismo n 1907-1909). Blessed Pope XVI, in its last Caritas encyclical letter from the pope in veritate n 7, affirms that ‘ ‘ she is necessary to have in great consideration the common good. To love somebody is to want its and to work well efficiently for the same. To the side of the individual good, a on good to the social life of the people exists: the good comum’ ‘. The common good, therefore, corresponds to the highest inclinations of the man, but it is an arduous good to reach, because it demands the capacity and the constant search of the good of outrem as if he was proper. Thus, exactly being laborious the conquest of the O common good, the man never it can leave to search it, in view of what it he is proper: ‘ ‘ the good of all and each one ‘ ‘. Consideraes final the effort that if it demanded for summarizing each lesson took to a bigger understanding of all the subjects that are developed.

Each time that if made memory of the lessons was a possibility more than to learn ‘ ‘ for vida’ ‘ , because it was necessary to make a ruminao of that said and to synthecize in some few lines. Everything this, in short, left this more pleasant work to read e, over all, opens a fan for new studies, to the step that had been raised several other subjects the ends.

The Central

Scrates understood this well, therefore, it made with its irony, with that excessively the things could be aperceber of the complexity of the causes and the ends of all, however, the majority was not interested for these questions, restricting itself, thus, speculative knowing to the philosophers, which, as already he said we must all applause, however, not necessarily to bend us in submission, therefore, the cognoscitiva capacity reach in them to all, even so laziness of the search also wound to many. The continuity of the quarrel in as the paragraph if of the one for the agreement that the author has, of that no source of knowledge if initiates for the understanding of the particular things, but, in contrast, must be apprehended the knowledge of what it is more universal possible, so that enxergando beyond, the ideas can go if organizing and funnelling themselves. In this paragraph, Aristotle still sample that the search of the man cannot stop in mere answers, but, must always make with that these answers, are each time more concise and can be in been constant of perfectioning. To this point I agree to the opinion of the author, because in itself the man tends to search the perfect one, even so, it is not perfect, and with the search of the perfection how much he will become it to the answers more perfect; how much to the dynamics of this search stimulates that them to walk, not according to its certainties, but, according to its cognoscitiva capacity that for signal is indizvel and unimaginable. In short, it is necessary to leave itself to apprehend for (logos), the reason that does not nationalize in them, but, it considers them an efficient dynamics. Although short, the third paragraph, holds great part of the central idea of the text, therefore, the author dialogues the beginning of the philosophy as being something that searched answers, more specifically: which would be the first principle, the cause of existence and the last end of all the things? This process of inquietante and infrevel investigation if extends throughout the room paragraph, thus ratifying, the philosophical principle as ' questioning curioso'.