Understanding Human Flourishing and the Common Good

UNCC100 MODULE 4:
HUMAN FLOURISHING AND THE COMMON
GOOD
Introduction
The common good - what people say
Exploring the idea of the common good
Human Flourishing and Reciprocity
Copyright (c) Australian Catholic University 2016
MODULE 4: HUMAN FLOURISHING AND THE
COMMON GOOD
Activities and materials in this module will help you to meet:
Learning Outcome 1: Describe coherently in writing the
principles of Catholic Social Thought (CST), and through a
personal written commentary on each one, explain that the
concepts of 'self' and 'community' are interrelated.
Learning Outcome 2: Analyse and evaluate the principles of
CST in order to write an argument that shows how issues
relating to the dignity of the human person and the realisation
of the common good may be addressed by you in your
professional practice (ie. the degree program you are studying)
now and in the future.
Graduate Attribute 1: demonstrate respect for the dignity of
each individual and for human diversity.

Graduate Attribute 2: recognise your responsibility to the
common good, the environment and society.
Graduate Attribute 4: think critically and reflectively.
Graduate Attribute 8: locate, organise, analyse, synthesise and
evaluate information
WARNING
Topics considered in UNCC LEO materials and in class
discussions may be disturbing for some students.
If you are affected, please contact your Campus Leader and/or
the University Counselling Service.
Aboriginal and Torres Strait Islanders are advised that this site
may include voices or images of people who have passed
away. It may also contain links to sites that may use images of
Aboriginal and Torres Strait Islander people now deceased.
https://students.acu.edu.au/806186
4.1 THE COMMON GOOD
In module 1, you were introduced to the idea of human
flourishing, and to a series of principles designed to promote
that
flourishing. UNCC100 is designed to focus particularly on one
of those themes - the common good. For that reason, we will
spend time exploring that theme in more detail.
4.1.1 WHAT DO PEOPLE SAY ABOUT THE COMMON
GOOD?
What is the common good? (transcript) We ask 16 people:

4.1.2 HUMAN FLOURISHING
Human Flourishing Through Reciprocity by Soheil Abedian
(transcript):
Aristotle on Flourishing: How to live a good life (transcript):
ACTIVITY 1
The resource below will help you to gain a basic understanding
of the concept of the common good.
Before you read, go to this guide and use the questions to help
you unpick the texts below as you read.
Make key critical notes as you read the resource.
Read Catholic Social Teaching: Faith in a better world "Dignity
in Work: Human Flourishing – what makes people
happy."
Read Theos and Tearfund."Headline findings from a survey of
the public conducted on behalf of CAFOD."
Read Center of Concern."The Principle of the Common Good."
Read Rowards, A "Creative Partnerships, Christian
Collaboration for Social Justice."
https://youtu.be/hCQgYCeDOy0
https://leocontent.acu.edu.au/items/8e8cfd0c-0c07-4862-92c1-
118b46d203d4/0/notes-transcripts/transcript-sixteenpeople.htm
https://www.youtube.com/watch?v=vKZeFbnWPfQ
118b46d203d4/0/notes-transcripts/transcript-soheil.htm

https://www.youtube.com/watch?v=j_7deR0idvs
118b46d203d4/0/notes-transcripts/transcript-aristotle.htm
http://leocontent.acu.edu.au/items/03ec12ee-182d-4292-bae8-
489d221e7313/0/Student-Skills-Resource-Critical-Thinking.pdf
http://www.catholicsocialteaching.org.uk/themes/dignity-in-
work/stories/human-flourishing-people-happy/
http://www.catholicsocialteaching.org.uk/themes/dignity-in-
work/stories/human-flourishing-people-happy/
http://www.catholicsocialteaching.org.uk/wp-
content/uploads/2010/11/CAFOD-Theos-Topline-Findings_Oct-
2010-3.pdf
https://www.coc.org/files/principle.pdf
http://togetherforthecommongood.co.uk/viewpoints/opinion-
pieces/articles/anna-rowlands.html
4.2 EXPLORING THE IDEA OF THE COMMON
GOOD
4.2.1 FURTHER REFLECTION ON THE COMMON GOOD
What the common good means to Gemma Cruz (transcript):
ACTIVITY 2
of the concept of the common good.
you unpack the texts below as you read.
Read Verity, W. Parry, Yasmin "Golden triangle of happiness:
Study finds three simple things needed for a happy
life".

Read Balance Party Australia "Why Australians are happy or
unhappy?"
Read The happiness institute "What makes Australia happy?"
https://youtu.be/L9PcUdRiMsk
118b46d203d4/0/notes-transcripts/transcript-gemmacruzcg.htm
http://www.abc.net.au/news/2015-10-17/what-makes-us-
happy/6861430
http://www.abc.net.au/news/2015-10-17/what-makes-us-
happy/6861430
http://www.balanceaustraliaparty.org.au/a-happier-
australia/why-australians-are-happy-or-unhappy/
http://www.drhappy.com.au/2013/07/03/what-makes-australia-
happy/
4.3 HUMAN FLOURISHING AND RECIPROCITY
4.3.1 VICE AND VIRTUE
In reference to the videos in 4.1.2 the concept of flourishing
was introduced. The importance of the 'mean' is emphasised as
well as the need to cultivate such virtues.
4.3.2 THE VIRTUES

Every virtue is a disposition to behave in certain ways that lies
between two extremes. Whether you can act virtuously or not
in part depends on how you were brought up (your moral
education) as well as on the choices you make. If you act
appropriately you will feel the appropriate emotions in
whatever situation you find yourself in.
TEMPERANCE
Calming one’s bodily passions and desires. Always acting on
physical passions and desires does not lead to flourishing.
Conversely, always denying your physical passions and desires
is also denying a component of your nature and will also
not lead to flourishing.
WITTINESS
People naturally want to be around people who are funny and
who lighten the mood. So, having the virtue of wittiness
enables us to flourish in the social aspect of our lives. The
analysis of friendliness is much the same.
SPIRITEDNESS
One should be passionate about things in the right
circumstances. There are situations where anger is the
appropriate,
virtuous response, and if one is never able to become angry,
one is deficient in spirit, and if one is always angry, one has
an excess of anger.
INDIGNANT
Indignity as a virtue in the sense that one should be upset if
people do well undeservedly. For example, if someone wins
because she cheated, the proper, virtuous response is to be
upset or angry. On the other hand, some people are so
envious that they are angry when anyone does well, and some
people are so spiteful that they delight in other people’s
misfortunes. The proper, virtuous trait is to be delighted when

other people do well because they deserve it.
BENEVOLENCE
How can one have benevolence in excess? Isn’t it always a good
thing? Nope. If we get an excess of benevolence, we can’t
see that sometimes to do the right thing, you can’t help
someone. There are people who always call to talk to you when
they’re going through their crises The proper response is to, at
a certain point, recognise that you can’t help them (in reality
they don’t want it) and walk away. However, never helping
anyone is a defect and should be avoided as well.
Local DiskModule 4: Human Flourishing and the common good
Research Critique Guidelines
To write a critical appraisal that demonstrates comprehension of
the research study conducted, address each component below
for qualitative study in the Topic 2 assignment and the
quantitative study in the Topic 3 assignment.
Successful completion of this assignment requires that you
provide a rationale, include examples, or reference content from
the study in your responses.
Qualitative Study
Background of Study:
· Identify the clinical problem and research problem that led to
the study. What was not known about the clinical problem that,
if understood, could be used to improve health care delivery or
patient outcomes? This gap in knowledge is the research

problem.
· How did the author establish the significance of the study? In
other words, why should the reader care about this study? Look
for statements about human suffering, costs of treatment, or the
number of people affected by the clinical problem.
· Identify the purpose of the study. An author may clearly state
the purpose of the study or may describe the purpose as the
study goals, objectives, or aims.
· List research questions that the study was designed to answer.
If the author does not explicitly provide the questions, attempt
to infer the questions from the answers.
· Were the purpose and research questions related to the
problem?
Method of Study:
· Were qualitative methods appropriate to answer the research
questions?
· Did the author identify a specific perspective from which the
study was developed? If so, what was it?
· Did the author cite quantitative and qualitative studies
relevant to the focus of the study? What other types of literature
did the author include?
· Are the references current? For qualitative studies, the author
may have included studies older than the 5-year limit typically
used for quantitative studies. Findings of older qualitative
studies may be relevant to a qualitative study.
· Did the author evaluate or indicate the weaknesses of the
available studies?
· Did the literature review include adequate information to build
a logical argument?
· When a researcher uses the grounded theory method of
qualitative inquiry, the researcher may develop a framework or
diagram as part of the findings of the study. Was a framework
developed from the study findings?
Results of Study
· What were the study findings?

· What are the implications to nursing?
· Explain how the findings contribute to nursing
knowledge/science. Would this impact practice, education,
administration, or all areas of nursing?
Ethical Considerations
· Was the study approved by an Institutional Review Board?
· Was patient privacy protected?
· Were there ethical considerations regarding the treatment or
lack of?
Conclusion
· Emphasize the importance and congruity of the thesis
statement.
· Provide a logical wrap-up to bring the appraisal to completion
and to leave a lasting impression and take-away points useful in
nursing practice.
· Incorporate a critical appraisal and a brief analysis of the
utility and applicability of the findings to nursing practice.
· Integrate a summary of the knowledge learned.
Quantitative Study
Background of Study:
· Identify the clinical problem and research problem that led to
the study. What was not known about the clinical problem that,
if understood, could be used to improve health care delivery or
patient outcomes? This gap in knowledge is the research
problem.
· How did the author establish the significance of the study? In
other words, why should the reader care about this study? Look
for statements about human suffering, costs of treatment, or the
number of people affected by the clinical problem.
· Identify the purpose of the study. An author may clearly state
the purpose of the study or may describe the purpose as the
study goals, objectives, or aims.
· List research questions that the study was designed to answer.

If the author does not explicitly provide the questions, attempt
to infer the questions from the answers.
· Were the purpose and research questions related to the
problem?
Methods of Study
· Identify the benefits and risks of participation addressed by
the authors. Were there benefits or risks the authors do not
identify?
· Was informed consent obtained from the subjects or
participants?
· Did it seem that the subjects participated voluntarily in the
study?
· Was institutional review board approval obtained from the
agency in which the study was conducted?
· Are the major variables (independent and dependent variables)
identified and defined? What were these variables?
· How were data collected in this study?
· What rationale did the author provide for using this data
collection method?
· Identify the time period for data collection of the study.
· Describe the sequence of data collection events for a
participant.
· Describe the data management and analysis methods used in
the study.
· Did the author discuss how the rigor of the process was
assured? For example, does the author describe maintaining a
paper trail of critical decisions that were made during the
analysis of the data? Was statistical software used to ensure
accuracy of the analysis?
· What measures were used to minimize the effects of researcher
bias (their experiences and perspectives)? For example, did two
researchers independently analyze the data and compare their
analyses?
Results of Study
· What is the researcher's interpretation of findings?
· Are the findings valid or an accurate reflection of reality? Do

you have confidence in the findings?
· What limitations of the study were identified by researchers?
· Was there a coherent logic to the presentation of findings?
· What implications do the findings have for nursing practice?
For example, can the findings of the study be applied to general
nursing practice, to a specific population, or to a specific area
of nursing?
· What suggestions are made for further studies?
Ethical Considerations
· Was the study approved by an Institutional Review Board?
· Was patient privacy protected?
· Were there ethical considerations regarding the treatment or
lack of?
Conclusion
· Emphasize the importance and congruity of the thesis
statement.
· Provide a logical wrap-up to bring the appraisal to completion
and to leave a lasting impression and take-away points useful in
nursing practice.
· Incorporate a critical appraisal and a brief analysis of the
utility and applicability of the findings to nursing practice.
· Integrate a summary of the knowledge learned.
Reference
Burns, N., & Grove, S. (2011). Understanding nursing research
(5th ed.). St. Louis, MO: Elsevier.
© 2016. Grand Canyon University. All Rights Reserved.
4
Running head: MANAGEMENT OF DIABETES IN ELDERLY
HISPANIC AMERICA

MANAGEMENT OF DIABETIS IN ELDERLY HISPANIC
AMERICA
8
Nidhi Sharma
NRS433VN
Linnette Nolte
03/12/2017
Abstract
The study was conducted to analyze the management of diabetes
within the Hispanic America ethnic group. The research was
carried out in the different hospitals in the United States to
determine the best management practices for the elderly
Hispanic America suffering from diabetes. The research used
interviews with the patients and the nurses who offer the
services to the patients. The research focused on the population
of 65years and above Hispanic America. The result indicates
that the patients with good care from the family respond to
treatment as the proper management results in glycemic control.
The research also got that most of the diabetes has a biological
origin.
Management of diabetes in Hispanic America
P)-Population: Adults aged 65 years and above from the ethnic
group of Hispanic origin who are the leading majority with the
diabetes cases across the country. The other adults aged over 65
years and above but not Hispanic America are excluded from
the exercise.
I)-Intervention: The research analysis the best management of
Type 2 diabetes which is the most dominant type of the
Hispanic America. The research compares the effectiveness of
the Bariatric surgery in patients with body mass index, the
healthy eating habit, and weight control measures. The best
approach will be taught in every hospital holding the patients

with diabetes in every two weeks seminar.
C)-Comparison: The procedure will take approximately three
months then the result will be compared in line the previous
mortality related cases. The progress in the health status of the
patients will be matched with prior data before the process
started.
O)-Outcome: The healthy eating habit and the weight
management proved better in improving the conditions required
to sustain the patients. The patients with the caretakers who
help them in Glycemic control management improves even
faster compared to patients without helpers.
T) – Time: The procedure will be analyzed monthly after every
two weeks collection of data in the different hospitals.
Articles
Foundation, C. H. (2003). Guidelines for improving the care of
the older person with diabetes mellitus. Journal of the American
Geriatrics Society, , 51(5s), 265-280.
The article was written with the efforts of the California Health
Foundation in collaboration with America Geriatrics Society
concerned with improving the health of the elderly with
diabetes on February 25, 2003. The T2D is highly increasing
among the Hispanic America who is and 65 years and above.
The estimates indicate that the total of approximately 20% adult
aged 65 years and above are suffering from the T2D. The
research is, therefore, provides the critical analysis of the
guidelines required to improve the care of the elder people with
T2D by giving a series of recommendations that includes T2D-
specifics individualized to patients aged 65 and above.

Khattab, M. K.-K. (2010). Factors associated with poor
glycemic control among patients with type 2 diabetes. . Journal
of diabetes and its complications, 24(2), 84-89.
The study focused on the factors related to poor glycemic
management among the patients with T2D. The research used a
systematic random of 917 patients among the patients who have
type 2 diabetes for a duration of 6 months in the year 2008. The
research used questionnaires to collect the data on various
aspects of diabetes complications. The procedure used the prior
reading of hemoglobin A1c, fasting blood sugar levels and lipid
was deducted out of patients' records. Poor glycemic control
was explained as HbA1c ≥7%. The findings indicate that of the
entire 917 patients, 65.1% had HbA1c ≥7%. In the increased
duration analysis of diabetes, (>7 years vs. ≤7years) (OR=1.99,
P≤.0005), did not apply proper eating habit i.e. (OR=2.98,
P≤.0005), appears like having negative motives towards the
disease and this reduced scale score as it relates to odds of poor
glycemic control.
Tuomilehto, J. L.-P. (2001). Prevention of type 2 diabetes
mellitus by changes in lifestyle among subjects with impaired
glucose tolerance. New England Journal.
The research evaluates the impact of the rapidly increasing
type2 diabetes among the people and
how it can be prevented. The research used 522 overweight
patients with 65 years and above. The mean body weight index
determined by dividing by the square of the height meters and
the patients were given individualized counseling to help them
reduce weight as they practice to increase the fiber intake and
increased physical activities. The oral glucose tolerance was
tested yearly, and the analysis of diabetes was confirmed in the
second test with the mean duration of follow-up was at 3.2
years. The result indicated that mean (±SD) total weight
reduction at the end of year 1 was about 4.2±5.1 kg within the

intervention group and 0.8±3.7 kg in control group. The total
incidence of diabetes at the fourth year was 11% with 95%
confidence level.
Buchwald, H. E. (2009). Weight and type 2 diabetes after
bariatric surgery: systematic review and meta-analysis. . The
American journal of medicine,, 122(3), 248-256.
The study focused on the increasing obesity-induced T2D in the
recent years. The main focus was
to determine the impact of bariatric surgery on T2D in line to
the procedure carried out and the weight reduction achieved.
The research used a large dataset of 621 studies associated with
888 treatments departments with 135,246 patients. The second
set had 103 treatment arms linked 3188 patients with diabetes
cases. In 19 studies linked to 43 treatments with 11,175 patients
reported the reduction in weight and diabetes resolution
different among the 4070 diabetic patients. The baseline ranges
from 65years, and the body mass index was 48.9 kg/m2. The
general weight loss was at 38.5 or 55.9 excess body mass loss.
The research shows that 78.1% of the patients gained complete
resolution and were improved. The weight loss and resolution
was better among the patients attending biliopancreatic
diversion seconded by the gastric bypass and least in banding
process. The insulin rate reduced significantly postoperatively
just as hemoglobin A1C and the values for fasting glucose. The
disparity in weight and diabetes was very minimal within the
two years.
DeMaria, E. J. (2010). Baseline data from American society for
metabolic and bariatric surgery-designated bariatric surgery
centers of excellence using the bariatric outcomes longitudinal
database. Surgery for Obesity and Related Diseases, 347-355.
The
research was to analyze the baseline for patients who attended

BOLD. The data that were used by 800 surgeons in 450
facilities using the BOLD data before May 20, 2009, indicate
the following; a large data of 57,918 of patients who underwent
surgical procedure were considered, and 14% of this population
were aged 66years. The majority of the population was women
with 78% in total. Out of the total population of 57,918,
Hispanic America were 20% among other different ethnics from
different regions. The procedure involved the common system
such as gastric bypass (31,668, [54.68%) then gastric banding
(22,947, [39.63%), sleeve gastrectomy (1,328[2.29%) and lastly
biliopancreatic diversion (517 [.89%]). The rest majority
procedures were done using laparoscopic surgery techniques,
apart from biliopancreatic diversion which was majorly done by
the single open approach, during the period, 78 deaths were
reported after the index procedure all over the regions. The
mortality rate of 13% reduced to 11% in the duration of 90 days
with 09% mortality rate after one month.
Ford, E. S. (2002). Prevalence of the metabolic syndrome
among US adults: findings from the third National Health and
Nutrition Examination Survey. . Jama,, 287(3), 356-359.
The
research was the 3rd report of National Cholesterol Education
Program Expert Panel. It was meant to determine and evaluate
the best treatment of high blood cholesterol in adults. It was
aimed at treating the patients with metabolic syndrome to
control the cardiovascular disease. The data comprised of 8814
of aged 20 and older in Third National Health and Nutrition
Examination Survey (1988-1994), with the cross-sectional
presentation of none institutionalized civilian US population.
The commonness of the metabolic disorder as characterized by
ATP III (≥3 of the accompanying variations from the norm):
Waist periphery more noteworthy than 102 cm in men and 88
cm in ladies; serum triglycerides level of no less than 150
mg/dL (1.69 mmol/L). High-thickness lipoprotein cholesterol

level of under 40 mg/dL (1.04 mmol/L) in men and 50 mg/dL in
ladies; pulse of no less than 130/85 mm Hg; or serum glucose
level of no less than 110 mg/dL (6.1 mmol/L). The unadjusted
and age-balanced prevalent natures of the metabolic disorder
stayed 21.8% and 23.7%, individually. The commonness
ascended from 6.7% among members matured 20 through 29
years to 43.5% and 42.0% for members matured 60 into 69
years and matured no less than 70 years, separately. Mexican
Americans had the most astounding age-balanced commonness
of the metabolic disorder (31.9%). The age-balanced
commonness was practically identical for men (24.0%) and
ladies (23.4%). Be that as it may, among African Americans,
ladies had around a 57% more noteworthy predominance than
men, and among Mexican Americans, ladies had around a 26%
higher pervasiveness than men. Utilizing 2000 enumeration
information, around 47 million US occupants have the
metabolic disorder.
References
Buchwald, H. E. (2009). Weight and type 2 diabetes after
bariatric surgery: systematic review and meta-analysis. . The
American journal of medicine,, 122(3), 248-256.
DeMaria, E. J. (2010). Baseline data from American society for
metabolic and bariatric surgery-designated bariatric surgery
centers of excellence using the bariatric outcomes longitudinal
database. Surgery for Obesity and Related Diseases, 347-355.
Ford, E. S. (2002). Prevalence of the metabolic syndrome
among US adults: findings from the third National Health and
Nutrition Examination Survey. . Jama,, 287(3), 356-359.
Foundation, C. H. (2003). Guidelines for improving the care of
the older person with diabetes mellitus. Journal of the American
Geriatrics Society, , 51(5s), 265-280.

Khattab, M. K.-K. (2010). Factors associated with poor
glycemic control among patients with type 2 diabetes. . Journal
of diabetes and its complications, 24(2), 84-89.
Tuomilehto, J. L.-P. (2001). Prevention of type 2 diabetes
mellitu (Placeholder1)s by changes in lifestyle among subjects
with impaired glucose tolerance. New England Journal.
Nidhi, you have laid excellent groundwork for a solid PICOT. I
would recommend narrowing it down and creating a statement
(example provided in the margins.) You have also done a great
job of locating relevant research articles to support your topic.
Please review the guidelines for APA formatting, as several
authors have been left off of your references. Also, try to locate
relevant articles with more recent dates to give yourself the
most up-to-date data to work with. You have also done a good
job of summarizing the articles you’ve chosen, but only needed
to submit the pre-existing abstracts. You’ve made a good start.
Thanks for all your hard work.
-Dani
Nidhi, you did a good job but all your articles are outdated and
cannot be used. Please find a qualitative article for week 2.
Please revise your PICO question and relate it to nursing
practice. Linn
�Great job with the running head
�Not required
�Please revise the PICO to one sentence. I do not understand
your question or what you want to learn
�Great start to a PICOT, but needs to be narrowed down. For
example: “In Hispanic adults aged 65 years and above with

Type 2 diabetes, will bariatric surgery compared to standard
weight control measures improving health status after one
year?”
�Outdated an cannot be used
�No abstract available, but article reviewed and is a literature
review. Good!
�outdated
�Authors need to be cited in APA “Khattab, M., Khader, Y. S.,
Al-Khawaldeh, A., & Ajlouni, K.”
�Great research article!
�This is not the abstract. This is the abstract:
OBJECTIVES:
Determine factors associated with poor glycemic control among
Jordanian patients with Type 2 diabetes.
METHODS:

A systematic random sample of 917 patients was selected from
all patients with Type 2 diabetes over a period of 6 months in
2008. A prestructured questionnaire sought information about
sociodemographic, clinical characteristics, self-care
management behaviours, medication adherence, barriers to
adherence, and attitude towards diabetes. Weight, height, and
waist circumferences were measured. All available last readings
of hemoglobin A1c (HbA1c), fasting blood sugar measurements
and lipid were abstracted from patients' records. Poor glycemic
control was defined as HbA1c >or=7%.
RESULTS:
Of the total 917 patients, 65.1% had HbA1c >or=7%. In the
multivariate analysis, increased duration of diabetes (>7 years
vs. <or=7years) (OR=1.99, P<or=.0005), not following eating
plan as recommended by dietitians (OR=2.98, P<or=.0005),
negative attitude towards diabetes, and increased barriers to
adherence scale scores were significantly associated with
increased odds of poor glycemic control.
CONCLUSION:
The proportion of patients with poor glycemic control was high,
which was nearly comparable to that reported from many
countries. Longer duration of diabetes and not adherent to
diabetes self-care management behaviors were associated with
poor glycemic control. An educational program that emphasizes
lifestyle modification with importance of adherence to treatment
regimen would be of great benefit in glycemic control.

�outdated
�Good research! (but outdated)
�Not the abstract
�Outdated and is a lit review. Cannot be used for your
aassignments.
�Great literature review
�Not the abstract
�outdated
�All authors should be cited as appropriate with APA
�Good data analysis
�Not the abstract
�Good data analysis
�Not abstract

UNCC100 MODULE 3:
THE HISTORY AND PRINCIPLES OF
CATHOLIC SOCIAL THOUGHT
Introduction
Dignity of the Human Person
Common Good and Community
Subsidiarity
More principles of Catholic Social Thought
Deepening Understanding
MODULE 3: THE HISTORY AND PRINCIPLES OF
CATHOLIC SOCIAL THOUGHT

common good, the environment and society.
evaluate information.
WARNING
3.1 DIGNITY OF THE HUMAN PERSON
In Module 1, you were introduced to the idea of the good life
and the golden rule, and to a series of principles designed to
promote that flourishing. Module 2 focused on the individual
and society (and the relationship between the two).
3.1.1 CATHOLIC SOCIAL TEACHING AND CATHOLIC
SOCIAL
THOUGHT
Catholic Social Thought has had a significant impact on

developing more peaceable and compassionate societies over
the
centuries. This embraces more than just Catholic Social
teaching.
Catholic Social Teaching is the official teaching of the Church
via the magisterium (teaching authority).
In the Catholic tradition the contributions that other learned
thinkers make beyond magisterium teaching is also respected
and valued. Catholic Social Thought embraces this ‘non-
official’ material that emanates from Catholic scholars. It is
perhaps best understood as the material that emanates from
official teaching but further explains it and contextualises it in
the contemporary world.
The Catholic Intellectual Tradition values both official teaching
and non-official scholarship that emanates from such
teaching. The two are interdependent as all teaching must be
applied in particular circumstances.
3.1.2 THE DIGNITY OF THE HUMAN PERSON
Four expert views:
SEAN MCKENNA
Dignity of the human person - Sean McKenna (transcript):
KATH BOYLE
Dignity of the human person- Kath Boyle (transcript):
NAOMI WOLFE
Dignity of the human person - Naomi Wolfe (transcript):
MARGARET FYFE
Dignity of the human person - Margaret Fyfe (transcript):

https://youtu.be/BpoeaRU_s_o
118b46d203d4/0/notes-transcripts/transcript-dhp-smk.htm
https://youtu.be/G8zjSGTYq14
118b46d203d4/0/notes-transcripts/transcript-dhp-kb.htm
https://youtu.be/aBcnkXlH64k
118b46d203d4/0/notes-transcripts/transcript-dhp-nw.htm
https://youtu.be/0uhw8BEKG-Q
118b46d203d4/0/notes-transcripts/transcript-dhp-mf.htm
ACTIVITY 1
of the concept of CST
After reading the resource, write a 100 word definition of the
Catholic Social Thought
Read: Australian Catholic Social Justice Council, "Overview of
the Principles of CST"
Critical Thinking: What Does Human Dignity Recognise?
1. How would you define the dignity of the individual human
person?
2. Does every person have the right to more than just the basic

necessities of life?
3. How do people ensure that the marginalised in the community
have access to more than just the basics of life?
4. Does dignity bring with it natural rights and duties? What are
they?
http://www.socialjustice.catholic.org.au/social-teaching
3.2 COMMON GOOD AND COMMUNITY
3.2.1 FURTHER REFLECTION ON THE COMMON GOOD
In previous modules we discussed the common good. But what
does this mean?
The preferential option for the poor - Christiaan Jacobs-
Vandegeer (transcript):
3.2.2 THE IDEA OF THE COMMON GOOD HAS SEVERAL
DIMENSIONS
1. It means that the needs of all people are met—not just a few,
not just the wealthy or the powerful or the educated or
the healthy—but all.
2. It includes the flourishing and fulfilment of all people in all
the different dimensions of their humanity (for example,
intellectual, physical, relational, spiritual, affective, and so
on).
3. It refers to what is good that can only come about by being

shared, “in common.”
When we speak about seeking the common good, then, we are
not simply referring to meeting everyone’s material needs,
but also to meeting relational and other needs that are
fundamental to human existence as unique individuals who live
in
community.
3.2.3 THE COMMON GOOD IS THE RESPONSIBILITY OF
EACH
PERSON AS WELL AS INSTITUTIONS
Working towards the common good (that is, the good of all) is
the responsibility of each citizen as well as all the institutions
that are created to order a society.
[The common good] implies that every individual, no matter
how high or low, has a duty to share in promoting the
welfare of the community as well as a right to benefit from that
welfare. Common implies ‘all inclusive’: the common
good cannot exclude or exempt any section of the population.
If any section of the population is in fact excluded from
participation in the life of the community, even at a minimal
level, then that is a contradiction to the concept of the
common good and calls for rectification.1
So, for example, if people are excluded by poverty from
participation in society and full flourishing as human beings,
then
governments have a duty to act to alleviate that poverty so the
common good can be met. More than this, each individual
person and organisation or corporation also has a duty to act to
alleviate that poverty.
1 Bishops of England and Wales, The Common Good and the
Catholic Church’s Social Teaching (1996), n.70.

https://youtu.be/ULgwZRtYXOk
118b46d203d4/0/notes-transcripts/transcript-pop-cjv.htm
3.3 WHAT IS SUBSIDIARITY?
DAVID CARTER
Subsidiary - David Carter (transcript):
3.3.1 WHAT DOES IT FACILITATE?
1. Enables participation of and among those who make up the
community or organisation
2. Fosters life within the group, without undue social control
and unwarranted interference
3. Ensures participation in decision-making processes affecting
personal and organisational life
4. Promotes decision-making that is empowering of those
involved in and affected by the process
5. Ensures that decision-making processes include consultation
with those who will be most affected by them.
KATH BOYLE
Subsidiary - Kath Boyle (transcript):
https://youtu.be/XTBfwDZOxpU
118b46d203d4/0/notes-transcripts/transcript-sub-dc.htm
https://youtu.be/Xi-Cuh-2PiQ
118b46d203d4/0/notes-transcripts/transcript-sub-kb.htm

3.3.2 TASKS TO ASSIST
Task: Using the resources provided below, write a summary
definition of these principles in your own words:
Dignity of the Human Person
Preferential Option for the Poor
Subsidiarity
The Universal Purpose of Goods
Stewardship of Creation
Promotion of Peace
Participation
Global Solidarity
Pssst...! Did you notice that we wrote “in your own words”?
Remember the work you did on plagiarism at the start of the
unit? Making notes always using your own words is a helpful
way of avoiding plagiarism when you come to use those
notes later on.
Resources
Promoting Human Flourishing
Major Themes from Catholic Social Teaching
Principles of Catholic Social Teaching
Catholic Social Teaching: Faith in a Better World
Explanation of Preferential Option for the Poor
Subsidiarity explained
The Caritas New Zealand website provides a brief definition
and video for each of the Principles of Human
Flourishing. Watch Caritas’ video, Subsidiarity: Empowering
Communities (or read the transcript), then browse the
other principles presented on this site.
Be prepared with solid definitions as these will form the basis
of an activity.

118b46d203d4/0/notes-transcripts/promoting-human-
flourishing.pdf
118b46d203d4/0/notes-transcripts/promoting-human-
flourishing.pdf
http://www.cctwincities.org/MajorThemesCatholicSocialTeachi
ng
http://www.catholic.org.nz/social-action/dsp-
default.cfm?loadref=62
http://www.catholicsocialteaching.org.uk/themes/
https://youtu.be/bdSG0X7ocok
https://youtu.be/VFWKUzHO2UE
http://www.caritas.org.nz/resources/catholic-social-
teaching/subsidiarity
118b46d203d4/0/notes-transcripts/transcript-subsidarity.htm
3.4 MORE PRINCIPLES OF CATHOLIC SOCIAL
THOUGHT
3.4.1 THE UNIVERSAL PURPOSE OF GOODS
Here is an example: The right to private property and the right
to free trade are instruments that respect the greater principle
of the universal destination of goods. For example, private
property can be taxed to assist in providing goods and services
that service the entire community. Examples include: The
police, healthcare, the building of roads and infrastructure and
public libraries.
3.4.2 STEWARDSHIP OF CREATION
The Stewardship of Creation - Naomi Wolfe (transcript):

3.4.3 PROMOTION OF PEACE
Promotion of Peace - David Carter (transcript):
3.4.4 GLOBAL SOLIDARITY
Global Solidarity - Chris Saenz (transcript):
3.4.5 SYNTHESIS
1. Subsidiarity (and participation) means that all people should
have a say.
2. It also means that the voice of any one person should be
theirs, rather than the voice of an advocate (or person in a
position of power) who, by speaking for another, is speaking
instead of another.
3. If that other can speak for themselves, then the advocate
should support or enable that. This promotes Human
Dignity rather than undermining it. It promotes the Common
Good. It helps ensure we all function together.
4. This means there is greater participation.
3.4.6 IN SUMMARY SUBSIDIARITY REQUIRES:
Human dignity
The Common Good
Solidarity
Participation.
https://youtu.be/5w0FK4cTM2I
118b46d203d4/0/notes-transcripts/transcript-soc-nw.htm
https://youtu.be/r1vZxoLUuTE
118b46d203d4/0/notes-transcripts/transcript-pop-dc.htm
https://youtu.be/UHx6CEzUseE

118b46d203d4/0/notes-transcripts/transcript-gs-cs.htm
ACTIVITY 2
REFLECTION:
How does CST relate to your profession?
How would you relate it to scenarios in which you as students
find yourselves?
Example Situations:
If you are a Teacher: Children with challenging behaviour that
disrupt learning the of their classmates.
If you are studying Business or Law : The cost of installing a
disabled ramp in the workplace for one employee.
If you are studying Paramedicine: Attending the scene of an
accident where the victim’s religion/beliefs prevents him
or her from blood transfusions or medication by intravenous
drip.
If you are a Nursing student: Preserving the dignity of a patient
by closing the privacy blinds during a routine medical
examination.
3.5 DEEPENING UNDERSTANDING: RESOURCES
3.5.1 ALTERNATIVE RESOURCES

The principles of CST do not belong exclusively to the Church,
but they provide an important avenue for the Church
to enter into dialogue with the world and a way to offer a
critique of how societies and institutions function.
Listen to this BBC broadcast of “Analysis” (or read the
transcript) for a discussion of CST in a contemporary political
context.
The following reading is an academic article from the
University of Navarra Business School and provides an
excellent explanation of what subsidiarity means and the
history of the term.
Melé, Domènec. “The Principle of Subsidiarity in
Organisations: A Case Study.” Journal of Business Ethics 60,
no. 3
(2005): 293-305.
http://www.bbc.co.uk/programmes/b01npjpk
118b46d203d4/0/notes-transcripts/transcript-bbcfourradio.htm
http://ezproxy.acu.edu.au/login?url=http://dx.doi.org/10.1007/s1
0551-005-0136-1Local DiskModule 3: The history and
principles of Catholic Social Thought
UNCC100 MODULE 2:
I AM BECAUSE WE ARE - INDIVIDUAL AND
SOCIETY
Introduction

Ubuntu
Ubuntu: Explored Further
Individuals and society
MODULE 2: I AM BECAUSE WE ARE - INDIVIDUAL
AND SOCIETY
common good, the environment and society; (which we will do
through the content of the module)
Graduate Attribute 7: work both autonomously and
collaboratively.
evaluate information.
WARNING

2.1 UBUNTU
In Module 1, you were introduced to the idea of the "good life
and the golden rule", and to a series of principles designed to
promote that flourishing. UNCC100 is designed to focus
particularly on one of those themes: "The Common Good". This
topic will be discussed in great depth in Module 5.
The African (Bantu) word Ubuntu was referred to. It speaks of
the essence of being human: "I am what I am because of
who we all are".
2.1.1 WHAT DO PEOPLE SAY ABOUT UBUNTU?
Video: What is UBUNTU? by Cedric De La Harpe (watch here
or read the transcript)
ACTIVITY 1
of the concept of Ubuntu.

Read D'Olimpio, L, "Happy days: virtue isn’t just for
sanctimonious do-gooders"
Read Boudreau, Jen. "Ubuntu- "I am what I am because of who
we all are"
https://www.youtube.com/watch?v=duNXxxv7-CE
118b46d203d4/0/notes-transcripts/transcript-whatisubuntu.htm
http://theconversation.com/happy-days-virtue-isnt-just-for-
sanctimonious-do-gooders-31168
https://motivationinspirationandlife.wordpress.com/2012/06/02/
ubuntu-i-am-what-i-am-because-of-who-we-all-are
2.2 UBUNTU: EXPLORED FURTHER
2.2.1 FURTHER REFLECTION ON THE UBUNTU
"You cannot be human on your own"
The video below discusses human uniqueness and the African
spirit of Ubuntu (watch here or read the transcript).
Ubuntu - I am who I am, because of who we all are
View Ubuntu - I am who I am, because of who we all are by
Emma Fitzgerald (watch or read the transcript).
2.2.2 REFLECTING ON UBUNTU AND THE GOLDEN RULE
In the previous module we learned about the Golden Rule and
the ways that societies try to flourish. But what is even more

important is the relationship between individuals and society in
which they live.
How can individual activity contribute to a flourishing society,
and conversely how does a flourishing society support the
activities of the individual? What role does the 'Common Good'
have to play in this?
ACTIVITY 2
of the concept of reciprocity.
Calo, Z. R. (2015), Catholic Social Thought and Human Rights.
American Journal of Economics and Sociology,
74: 93–112. doi: 10.1111/ajes.12088
How can individual activity contribute to a flourishing society?
Conversely how does a flourishing society support the activities
of the individual?
https://www.youtube.com/watch?v=0wZtfqZ271w
118b46d203d4/0/notes-transcripts/transcript-desmondtutu.htm
https://www.youtube.com/watch?v=pAhEUJff_qQ&
118b46d203d4/0/notes-transcripts/transcript-
emmafitzgerald.htm
http://ezproxy.acu.edu.au/login?url=http://dx.doi.org/10.1111/aj
es.12088
2.3 RELATIONSHIPS BETWEEN INDIVIDUAL AND
SOCIETY

2.3.1 RELATIONSHIP WITH THE COMMON GOOD
AN EXAMPLE: ACCESS TO CLEAN WATER
High-speed photograph of a showerhead dispensing water
Used under (CC BY 2.0) via Wikimedia commons.
Access to clean water is a ‘common good.’ All living things
need water to survive: people, plants, animals. Governments are
therefore charged with the duty to provide clean water to their
citizens. They do this by building dams and reservoirs or
through other means. At times these are then handed over to
private companies who have a responsibility to maintain the
infrastructure and ensure that the water is delivered to people’s
homes.
Ubuntu describes being human by relationships with each other.
In recent times of extended drought, Australians have
come to realise that water is a very precious commodity. When
the amount of available water dwindled drastically, state
governments were forced to introduce restrictions on the use of
water in the interests of the common good. Individuals and
businesses have had a duty to follow those restrictions. People
who have ignored restrictions and continued to hose
driveways or water lawns have failed in their duty to act for the
common good. What effect can such activities have
2.3.2 CATHOLIC SOCIAL THOUGHT AND THE
INDIVIDUAL
In Catholic social thought, the person is social. The very nature
of human beings is that they are communal creatures. They
live and grow in community. They cannot survive without it.
Therefore, the dignity of the person makes sense only in the
context of the person's relationships to others in the
community. Human dignity can only be realised and protected
in the

context of relationships with the wider society.
"Do unto others as you would have them do unto you", has an
individual dimension, but it also requires a broader social
commitment to the 'Common Good'. Everyone has an obligation
to contribute to the good of the whole society, to the
common good. For, if we are serious about our commitment to
the dignity of the human person, we must be serious about
humanising the social systems in which the person lives.
http://creativecommons.org/licenses/by/2.0/deed.en
http://commons.wikimedia.org/wiki/File:High_speed_shower_fil
tered.jpg
2.3.3 RELATIONSHIPS BETWEEN INDIVIDUAL AND
SOCIETY
Image of Aristotle - Copy of Lysippus (Jastrow (2006))
[Public domain], via Wikimedia Commons.
NOTABLE QUOTES
"Man is by nature a social animal; an individual who is unsocial
naturally and not accidentally is either beneath our notice or
more than human. Society is something that precedes the
individual. Anyone who either cannot lead the common life or is
so self-sufficient as not to need to, and therefore does not
partake of society, is either a beast or a god. " - Aristotle
"Every one for himself, and Providence for us all - as the
elephant said when he danced among the chickens." Charles
Reade

http://en.wikipedia.org/wiki/File:Aristotle_Altemps_Inv8575.jp
g
http://commons.wikimedia.org/wiki/Main_Page
2.3.4 INDIVIDUAL AND SOCIETY
The critical relationship between The individual and society
(watch here or read the transcript).
ACTIVITY 3
Questions for reflection
1. What do you understand Ubuntu to mean?
2. What effect would not acting in the common good have?
3. How is "I am what I am because of who we all are" aligned to
the common good?
https://www.youtube.com/watch?v=fr2PGbHHCWg
118b46d203d4/0/notes-transcripts/transcript-
individualandsociety.htmLocal DiskModule 2: I am because we
are - Individual and Society
UNCC100 MODULE 1:
THE GOOD LIFE AND THE GOLDEN RULE
Introduction
The values of Australian Catholic University
The ACU Graduate Attributes

What is The Good Life and Golden Rule: Introduction
The Good Life and Golden Rule: Explained
MODULE 1: THE GOOD LIFE AND THE GOLDEN
RULE
Activities and materials in this module will help you meet:
Graduate Attribute 1: demonstrate respect for the dignity of
each individual and for human diversity.
Graduate Attribute 7: work both autonomously and
collaboratively.
Graduate Attribute 9: demonstrate effective communication in
oral and written English language and visual media.
TRY: GRADUATE ATTRIBUTES REFLECTIVE TOOL
Graduate Attributes: Identify your strengths and weaknesses
This unit will have given you the chance to start attaining well-
developed skills in the targeted graduate attributes. As you
progress through your studies at ACU, you will need to
continue developing these and other graduate attributes so as to
maximise your study outcomes and professional capacities.

WARNING
1.1 THE VALUES OF AUSTRALIAN CATHOLIC
UNIVERSITY
ACU has high hopes and great expectations for its graduates. In
its Mission and Vision, ACU proudly claims, "Our
graduates will be skilled in their chosen fields, ethical in their
behaviour, with a developed critical habit of mind, an
appreciation of the sacred in life, and a commitment to serving
the common good."
Your ACU education is about becoming professionally
competent, knowledgeable and skillful - yet it is also about so
much
more. It involves being ethically informed; being able to
demonstrate respect for the dignity of each person and for
human
diversity; recognising a responsibility to the common good, the
environment and society; and applying ethical perspectives
in informed decision-making. The University’s Core

Curriculum lies at the heart of this vision.
In this unit, you will be introduced to many of the ideas and
principles that are the basis of what is known as Catholic Social
Thought, with a particular focus on the common good. While
much of this is not unique to the Catholic Church or even to
Christianity, the development of a core of Church teaching on
social justice and the common good forms a foundation for
how ACU understands itself and its Mission, and therefore the
calling of its students. These key principles promote human
flourishing among all peoples.
http://www.acu.edu.au/452178
1.2 THE ACU GRADUATE ATTRIBUTES
Like other Australian universities, ACU has a set of what is
known as “graduate attributes”—characteristics that ideally, all
graduates would have developed during their time at university.
The ACU graduate attributes are embedded strategically in
all units and sequenced as a whole across courses. You will see
that they bear a close relationship with the ACU Mission,
but that they also emphasise the sorts of skills that employers
value.
In this unit, four graduate attributes will be explicitly
addressed. On successful completion of this unit, students will
have
developed their ability to:
GA1 - demonstrate respect for the dignity of each individual
and for human diversity
GA4 - think critically and reflectively
GA7 - work both autonomously and collaboratively

GA9 - demonstrate effective communication in oral and written
English language and visual media
Remember that the graduate attributes are to be gradually
developed across the course of your degree. They do not have to
be perfectly developed by the time you reach the end of this
unit.
In UNCC100, we will emphasise some of the basic building
blocks for the four graduate attributes concerned.
Graduate attributes 1 and 4 will be addressed explicitly through
the content of the unit. In other activities, you will be asked
to reflect on the kinds of values upheld by members of your
profession, and how you see yourself in relation to these
values.
Graduate attributes 7 and 9 will be addressed particularly
through the processes employed in the unit, and to help you
identify these processes we use icons to alert you to them. Here
is an example:
When you see an icon like this, it is also a sign that there are
additional resources available to help you to develop this
graduate attribute.
How are you going in developing the ACU graduate attributes?
Use the reflective tool: Graduate Attributes: Identify your
strengths and weaknesses (on the LEO Page), to assess
your strengths and weaknesses at this point in your career.
You can use the tool as many times as you wish until close to
the end of semester, when your last selections will be
recorded. Indeed, we encourage you to revisit this tool a
number of times as you refine your understanding of what the

attribute means in a university setting, and judge your own
capabilities.
http://students.acu.edu.au/204356
1.3 THE GOOD LIFE AND THE GOLDEN RULE
1.3.1 WHAT CONSTITUTES A GOOD LIFE?
How do human beings thrive? What do we need to enable us to
realise our potential? How do we judge what we really need
as opposed to what we really want? How do we ensure that all
people have the opportunity to reach their full potential as
human beings, no matter what their circumstances? There are
many challenges in this for modern, Western societies,
where individualism, consumerism, and materialism often lead
to great inequities.
1.3.2 WHAT IS THE GOLDEN RULE?
This is known as the 'Ethic of Reciprocity' and is found in
numerous cultures, religions, ethical systems and secular
philosophies. It trascends so many traditions and philosophies
and is often described as the universal ethical principle.
The Golden Rule has the capacity to be the ethical cornerstone
as the human family works together to build a peaceful, just
and sustainable global society.
Its appeal is augmented by the fact that its message is simple,
universal and powerful.

ACTIVITY 1
Your first task involves thinking reflectively.
There are multiple examples of “Ethical frameworks” or “Codes
of Conduct” to be found in different professions. This
can include counselling, nursing, teaching and business. It
should not be difficult to devise examples of the Golden
Rule being applied (or not) but illuminated by the ethical
framework. Can you devise applications and examples of
the Golden Rule?
In “There’s more to life than being happy,” Emily Esfahani
Smith argues that there is a difference between the search
for happiness and the search for meaning in our lives. She
maintains that the search for happiness is a “self-
centered” approach, whereas the search for meaning extends
this horizon to encompass others. Ultimately, the
author claims that it is finding meaning of true and lasting
value that constitutes “a good life.”
QUESTIONS FOR REFLECTION
1. What do you think constitutes “the good life”?
2. How do you respond to the author’s proposals about
happiness and meaning?
3. What do you value? In what way does what you value
contribute to happiness and meaning in your life?
4. What, for you, are the indicators of success in life?
5. What role do your relationships with others have in the
development of meaning in your life?
6. How would you categorise what is important in life and what
is not?
http://www.theatlantic.com/health/archive/2013/01/theres-more-
to-life-than-being-happy/266805/

1.4 THE GOOD LIFE: EXPLAINED
1.4.1 WHAT IS THE GOOD LIFE?
Australian social researcher Hugh McKay discusses the
proposition of his recent book “The Good Life” in this
interview
below. He proposes that the good life is based on a life lived
for others and not for self.
The Good Life: Hugh Mckay (watch here or read the transcript):
1.4.2 WHAT DO YOU THINK CONSTITUTES THE GOOD
LIFE?
Image of Aristotle - Copy of Lysippus (Jastrow (2006))
[Public domain], via Wikimedia Commons.
The question of what constitutes a good life has concerned
philosophers and thinkers for millennia. The famous Greek
philosopher, Aristotle, considered this question as part of his
thinking on what it is to be human and how humans could best
order their society to allow for the flourishing of its citizens.
Aristotle saw that the “good” of humans was to flourish as
individuals, but he reasoned that as humans are also social
beings, their flourishing is dependent on the flourishing of
others as well.
https://www.youtube.com/watch?v=RTD7DfP98aY
118b46d203d4/0/notes-transcripts/transcript-hughmckay.htm
http://en.wikipedia.org/wiki/File:Aristotle_Altemps_Inv8575.jp
g
http://commons.wikimedia.org/wiki/Main_Page

1.4.3 WHEN FLOURISHING DOESN'T HAPPEN
If indeed human flourishing is dependent on individuals, what
happens when humans are not allowed to flourish? When they
are faced by numerous obstacles?
The invisible discriminator: Stop, think, respect
What are the consequences of these actions?
1.4.4 UBUNTU
Human flourishing is dependent in many ways on the quality of
our relationships, because human beings are social
creatures. To truly flourish, humans need each other. Ubuntu is
an African word which means "I am who I am because of
who we all are".
It highlights the fact that we are all interdependent.
The Golden Rule is most familiar in the Western world as “Do
unto others as you would have them do unto you”. It has
reflections in every major world religion.
ACTIVITY 2
Read Witenberg, Rivka."A refugee, like me: why the Golden
Rule matters in an era of mass migration."
Read United Nations."The Universal Declaration of Human
Rights."
Read United for Human Rights."A Brief History of Human
Rights, United for Human Rights."
Read Pagnucco, Ron. " Human Rights CST and the Liberal

Rights tradition"
Questions for reflection:
1. Can you think of examples where the golden rule has been
applied?
2. How does the golden rule apply in relation to human rights?
3. What do you think constitutes “the good life?”
4. How does one know how others want to be treated?
https://youtu.be/NVevKISMyx0
https://theconversation.com/a-refugee-like-me-why-the-golden-
rule-matters-in-an-era-of-mass-migration-50957
http://www.un.org/en/universal-declaration-human-
rights/index.html
http://www.humanrights.com/what-are-human-rights/brief-
history/declaration-of-independence.html
https://leocontent.acu.edu.au/file/5126482a-47ba-4a98-b21a-
6ad87afad75d/1/Sullivan139_160.pdf
https://leocontent.acu.edu.au/file/5126482a-47ba-4a98-b21a-
6ad87afad75d/1/Sullivan139_160.pdfLocal DiskModule 1: The
Good Life and the Golden Rule
Dignity of the human person cannot be successful without the
need of another, in
order to provide dignity to an individual both the community
and the individual self re-
establish the importance of recognising the needs of one another
(Boyle, 2013). The

community has a relationship with providing dignity to the
human person as it
withdraws the poverty, and the unpleasant moments to create
better journeys and
memories ahead (Wolfe, 2013). Furthermore, the human dignity
cannot function
without the support of each principle as it all links to provide
assistance.
One’s self needs to be committed to demonstrate common good
to create value
through techniques of life. As self have reasons to create
significance throughout life,
community plays an important role throughout the lifespan. For
example providing
clean water, however the water it provided by the community
which increase
common good and perfects the environment (ACSJC., 2015).
Individuals promote a
much safer, better environment by helping others in need with
poverty or inequality.
This is by treating one with respect and providing full
dedication to assist others in
need.

The community allows individuals to speak for their right, to
express their feelings
and to allow others to seek realistic rather than abstract (2015).
The self has a
common attribute to subsidiarily as it allows the organisation or
the community to
wisely listen to those that have no voice, and to interpret their
thoughts into
directions of the right rather than ignoring others that have a
purpose to articulate
(Australian Catholic Social Justice Council.,2015).
The community provides enough resources for individuals and
families throughout
society, an individual’s self initiates their promotions and
increase their benefits for
living (2010). The interrelationship between self and community
are that it requires
many other principles to accomplish the necessitate (catholic
inquiry centre, 2010).
Dignity is recognised due t the principle that initiates the
importance if each
individuals whilst revealing the universal purpose of goods.
Stewardship of creation is about respecting ht earth and valuing
it. There are

numerous of interrelationship between self and community
concerning stewardship
of creation. The individual self help support the earth by
valuing the environment, no
littering help care for the environment in keeping it clean
(ACFID, 2014). The
community has a relationship with stewardship of creation
because they are able to
provide the community with recourses to help promote the
importance of the earth.
The community undergoes many principles to accomplish the
needs to keep the
environment cared for.
Promotion of peace includes an interrelationship with self and
community to
distribute the importance of peace. Self and community has a
role with promotion of
peace as it provides the society to come to an agreement,
negotiate the problems
and provide success (ACFID,2014). The promotion of peace
requires dignity of a
human person, common good, and subsidiarity to establish that

self and community
work together to promote peace with full commitment.
Solidarity pursues beyond itself to provoke the Christian
element of total gravity,
forgiveness and resolution (Seanz., 2013). The interrelationship
between self and
community is demonstrated throughout this simple image used,
without all there is
nothing. An individual ‘self’ has its own uniqueness,
perspective and religion.
However every difference throughout society builds a better
environment (Catholic
Social Teaching., 2006). Solidarity is related to dignity of the
human person and
signifies the importance of the community contribution to
recognise those that are
disrespected. The community sustain each individual to
empower their dignity and
participants.
The interrelationship between self and community through
participation contributes
to work goal commitment that the society comes across. Self is
connected to

participation as it requires an individual’s to have a sense of
feeling to facilitate
others in need (2012). The community provokes every self
individual to contribute
and assist those in need (Caritas Australia., 2012). As
participation concludes to
dignity of human person and promotion of peace. Each principle
link together to fulfil
requirements during participation in the society.
The poor should always be treated and cared for no matter what
circumstances they
are in. The community provides as much support as they can by
interpreting dignity,
common good, and the universal purpose of goods (ACFID.,
2012). The individual self
initiates the participation to help those individuals that require
attention to be heard
and supported. The preferential option of the poor indicates the
creation of
awareness to hear those that aren’t heard.

Reference
Australian catholic social justice counil., 2015. Catholic social
teaching. Available at;
Catholic social teaching., 2014., solidarity;introduction.
Available
at;http://www.catholicsocialteaching.org.uk/themes/solidarity/
Caritas Australia., 2012. Stewardship of Creation., available at:
http://www.caritas.org.au/learn/catholic-social-
teaching/stewardship-of-creation
Caritas Australia., 2012., Our values: Catholic Social Teaching.
Available
at;http://www.caritas.org.au/about/catholic-social-teaching-
values
Images
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9 Principles of Catholic Social Thoughts
Dignity of human person
All individuals should be treated with respect and equality, as
discussed by Kath Boyle, each

individual has dignity but doesn’t weaken, instead empowers as
our dignity loiter together and
overshadow (Boyle, 2013). Human dignity ensures that every
individual, from advantaged to
disadvantage is recognised and are promoted with pride. In spite
of the prosperity, the condition and
the poverty, as human we need to reaccommodate those things
that bring one and all together, rather
than destroy the valuable gift we have (Wolfe, 2013).
The common good
The common good is a compartment of living a life that has
value and respect to others. It occurs
when achieving goals to help others in need to fulfil their
requirements, it is the essence of creating
the purpose of construct a better environment (2015). The
common good is a key concept that is
recognised as a Principle of the Catholic Social Thought as it
accommodates the importance of
establishing the goodness within one another. Furthermore, the
common good ensures all issues of
poverty are recognised and are taken beyond expected acts, as it
promotes questioning and challenges

of the social values and structures (ACSJC., 2015).
Subsidiarity
Subsidiarity is the principle of catholic social thought that
ensures all individuals are participating in
decision making (Australian Catholic Social Justice
Council.,2015). Each decision making process
presented affects an individual in its own way, either due to
being sacrificed from perceiving their
rights or living through miserable outcomes. Subsidiarily
enables those that are recognised further
than the community or the organisation, to express their
thoughts and understandings of each
discussion (Carter., 2013).
Universal purpose of goods
Universal purpose of goods enhances items made to people to
increase the resource availability. The
universal purpose of goods allows all human beings to be
provided with enough resources to complete
daily livings, however also indicates the right to private
property (2010). Moreover, if an individual
has more than required a payment is needed to enable others

have fulfilled their needs (Catholic
Inquiry centre, 2010)
Stewardship of creation
Stewardship of creation is about constantly remembering that
everyone is connected to creation. Earth
is a magnificent creation that individuals need to care for and
cherish moment by moment.
Stewardship of creation evaluates that every creation should be
treated with care, dignity, respect and
honour (ACFID, 2014).
Promotion of peace
Promotion of peace all aligns with the regard of respects others
for whom they, Peace is a term
defined as freedom from violence or disagreement (ACFID,
2014). Peace is a positive vision that is
acknowledged throughout society, but it’s not about the zone of
wars or violence instead to strive for
positive outcomes throughout the nation (Carter., 2013).
Solidarity

Solidarity is a principle of the catholic social thought that
outlines the nation of difference within
society (saenz., 2013) . It promotes respect and recognition to
the uniqueness with one another, as it is
our responsibility to accommodate with the differences across
the nation to provide ubuntu as each
day crosses (Catholic social teaching., 2006). This image
illustrates the importance of solidarity, it
signifies that with dignity and respect being implied to all
human kind the world will stay together. As
human being we do not survive life as dependent individuals,
we are known to be interdependent.
This characterises the needs of others as it establishes the
positive aspects and allow individuals to
treasure something as they akin to (Catholic Charities of St.
Paul and Minneapolis.,2016).
Participation
Participation leads to the rights of an individual within society
to contribute or not. It a sense of
teamwork involved, by working together to complete
commitments and goals (Caritas Australia.,

2012.,). Participation requires trust and dignity to come forth
and volunteer to attribute to support the
society.
Preferential option of the poor
Preferential option of the poor is showing care towards the
poor, providing with their needs to fulfil
their adequate standard of living. This principle distinguishes
the resources available to the poor, it
allows them to have a voice and be heard. Caring for the poor is
the world’s responsibility, but
preferential option of the poor is that they get an option and be
treated as one (ACFID., 2012).
Dignity of the human person cannot be successful without the
need of another, in order to
provide dignity to an individual both the community and the
individual self re-establish the
importance of recognising the needs of one another (Boyle,
2013). The community has a
relationship with providing dignity to the human person as it
withdraws the poverty, and the
unpleasant moments to create better journeys and memories
ahead (Wolfe, 2013).

Furthermore, the human dignity cannot function without the
support of each principle as it all
links to provide assistance.
One’s self needs to be committed to demonstrate common good
to create value through
techniques of life. As self have reasons to create significance
throughout life, community
plays an important role throughout the lifespan. For example
providing clean water, however
the water it provided by the community which increase common
good and perfects the
environment (ACSJC., 2015). Individuals promote a much safer,
better environment by
helping others in need with poverty or inequality. This is by
treating one with respect and
providing full dedication to assist others in need.
The community allows individuals to speak for their right, to
express their feelings and to
allow others to seek realistic rather than abstract (2015). The
self has a common attribute to
subsidiarily as it allows the organisation or the community to
wisely listen to those that have
no voice, and to interpret their thoughts into directions of the

right rather than ignoring others
that have a purpose to articulate (Australian Catholic Social
Justice Council.,2015).
The community provides enough resources for individuals and
families throughout society,
an individual’s self initiates their promotions and increase their
benefits for living (2010).
The interrelationship between self and community are that it
requires many other principles
to accomplish the necessitate (catholic inquiry centre, 2010).
Dignity is recognised due t the
principle that initiates the importance if each individuals whilst
revealing the universal
purpose of goods.
Stewardship of creation is about respecting ht earth and valuing
it. There are numerous of
interrelationship between self and community concerning
stewardship of creation. The
individual self help support the earth by valuing the
environment, no littering help care for
the environment in keeping it clean (ACFID, 2014). The
community has a relationship with

stewardship of creation because they are able to provide the
community with recourses to
help promote the importance of the earth. The community
undergoes many principles to
accomplish the needs to keep the environment cared for.
Promotion of peace includes an interrelationship with self and
community to distribute the
importance of peace. Self and community has a role with
promotion of peace as it provides
the society to come to an agreement, negotiate the problems and
provide success
(ACFID,2014). The promotion of peace requires dignity of a
human person, common good,
and subsidiarity to establish that self and community work
together to promote peace with
full commitment.
Solidarity pursues beyond itself to provoke the Christian
element of total gravity, forgiveness
and resolution (Seanz., 2013). The interrelationship between
self and community is
demonstrated throughout this simple image used, without all
there is nothing. An individual
‘self’ has its own uniqueness, perspective and religion.
However every difference throughout

society builds a better environment (Catholic Social Teaching.,
2006). Solidarity is related to
dignity of the human person and signifies the importance of the
community contribution to
recognise those that are disrespected. The community sustain
each individual to empower
their dignity and participants.
The interrelationship between self and community through
participation contributes to work
goal commitment that the society comes across. Self is
connected to participation as it
requires an individual’s to have a sense of feeling to facilitate
others in need (2012). The
community provokes every self individual to contribute and
assist those in need (Caritas
Australia., 2012). As participation concludes to dignity of
human person and promotion of
peace. Each principle link together to fulfil requirements during
participation in the society.
The poor should always be treated and cared for no matter what
circumstances they are in.
The community provides as much support as they can by

interpreting dignity, common good,
and the universal purpose of goods (ACFID., 2012). The
individual self initiates the
participation to help those individuals that require attention to
be heard and supported. The
preferential option of the poor indicates the creation of
awareness to hear those that aren’t
heard.
References
Australian catholic social justice counil., 2015. Catholic social
teaching. Available at;

Catholic social teaching., 2014., solidarity;introduction.
Available
at;http://www.catholicsocialteaching.org.uk/themes/solidarity/
Caritas Australia., 2012. Stewardship of Creation., available at:
Caritas Australia., 2012., Our values: Catholic Social Teaching.
Available
at;http://www.caritas.org.au/about/catholic-social-teaching-
values
Images
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