Faith & Economics - Number 58 - Fall 2011- Pages 31-46

Divisible Goods and Common Good: 5HÁHFWLRQVRQ&DULWDVLQ9HULWDWH Francis Russell Hittinger 8QLYHUVLW\RI7XOVD

Abstract: Pope Benedict XVI issued the Caritas in veritate (Benedict XVI, 2009) on the heels of the global economic crisis. It pleased some readers, dismayed others, but seemed to perplex many more. I neither defend nor quarrel with the encyclical. Instead, I hope to remove some impediments that social scientists, and especially academic economists, might have when they read social , including Benedict’s. I make three main points. First, the term “social” in this tradition does not take LWVPHDQLQJFKLHÁ\IURPWKHVRFLDOJRRGVDQGXWLOLWLHVXVXDOO\VWXGLHGE\ VRFLDOVFLHQWLVWV6RFLDOUHIHUVLQWKHÀUVWSODFHWRPRGDOLWLHVRIVRFLDO union. Second, the Catholic tradition does not take a one-sided view of either state redistribution or the logic of private exchange. Third, while the tradition speaks of different kinds of justice, it is also quite insistent that natural and supernatural loves are the companion of justice. JEL: A12, A13, Z13. Key words: Catholic Social Doctrine, Caritas in Veritate, common good, social justice, social charity.

n this paper I will not attempt to expound Caritas in veritate &9  %HQHGLFW;9, WKRURXJKO\DQGDWWKHSURSHUOHYHORIGHWDLODQG Icomplexity. Instead, I will use the encyclical as an occasion to remove DIHZLPSHGLPHQWVWRVHULRXVGLDORJXHEHWZHHQHFRQRPLVWVDQG&DWKROLF VRFLDO GRFWULQH &6'  , DGPLW DW WKH RXWVHW WKDW WKLV LV D ULVN\ ZD\ WR SURFHHGEHFDXVH,PXVWEULQJLQWRYLHZFHUWDLQLPSHGLPHQWVQRWIURPWKH VWDQGSRLQWRIDQHFRQRPLVWEXWDVVRPHRQHZKRZRUNVZLWKLQWKHWUDGLWLRQ RI&DWKROLFVRFLDOGRFWULQH%XWWKHUHLVQRRWKHUZD\,GRQRWNQRZWKH VRIWVSRWVDQGWKHREVFXUHFRUQHUVRIHFRQRPLFWKHRU\,GRKDYHDWUDLQHG VHQVHRIZKHUHWKH\H[LVWLQ&6'  )LUVW,KDYHWRVD\DIHZWKLQJVDERXWKRZWRUHDGDVRFLDOHQF\FOLFDO $QHFRQRPLVWRUDQ\VRFLDOVFLHQWLVWGHVHUYHVDWOHDVWDURXJKLGHDRI

Editor’s Note: This paper was presented at a conference sponsored by the Lumen Christi Institute (lumenchristi.org), the 2011 Meeting on Economics and Catholic Social Thought, March 17-18, 2011, at the University of Chicago. Joseph Kaboski’s discussion of the paper follows.

© 2011 Association of Christian Economists 32 FAITH & ECONOMICS

ZKDW FDQ EH UHDVRQDEO\ DVNHG DQG H[SHFWHG LQ GRFXPHQWV RI WKLV NLQG Second, and somewhat cautiously, I want to examine the distinction between a market, an economy, and a society. I say cautiously, because although social encyclicals are usually very clear about what is meant by a society, they are not always so clear about the terms market and economy. 7KLUGDSURSRVRIWKHWLWOHRIP\SUHVHQWDWLRQ,ZLOORIIHUVRPHFRQFOXGLQJ UHÁHFWLRQVRQWKHGLVWLQFWLRQEHWZHHQGLYLVLEOHJRRGVDQGDFRPPRQJRRG

Hermeneutical Issues You will have noticed that I used the word “doctrine” rather than ´WKRXJKWµ´7KRXJKWµLVDPRUHDFDGHPLFDOO\UHVSHFWDEOHWHUPLIQRWKLQJ else, it avoids the odium theologicum  WKH DOOHUJLF UHDFWLRQ WR WKLQJV WKHRORJLFDOLQFOXGLQJGRFWULQHV :KLOHDOOGRFWULQHVDUHWKRXJKWV³ZKLFK HQFRPSDVVVWLOORWKHUWKRXJKWVGHÀQLWLRQVDQGGLDOHFWLFV³QRWDOOWKRXJKWV DUHGRFWULQHVDQGQRWDOOVFKRROVRIWKRXJKWDUHGRFWULQDO7KHUHDGHUZKR KDVQRWUXFNZLWKGRFWULQHVZLOOÀQGLWXVHIXOWRNHHSWKHWHUPLQWDFWMXVW DVDUHPLQGHURIWKHOLWHUDU\JHQUHWKDWKHRUVKHLVWU\LQJWRLQWHUSUHWDQG to understand.  &9 LV D WHDFKLQJ OHWWHU 7KHUH DUH VHYHUDO VWDQGDUGV LQWHUQDO WR WKH SUDFWLFH RI &DWKROLF WHDFKLQJ OHWWHUV 7ZR DUH HVSHFLDOO\ LPSRUWDQW   LWVKRXOGVSHDNWUXWKIXOO\DQGFRKHUHQWO\RQDVXEMHFWPDWWHUZLWKLQWKH FRPSHWHQFHRIWKHDXWKRU·VRIÀFH  LWVKRXOGVSHDNLQOLJKWRIDWUDGLWLRQ RIVXFKWHDFKLQJ,QWKHFDVHRI&9SXWWLQJWRRQHVLGHWKHPDQ\UHIHUHQFHV WR VFULSWXUH ZH ÀQG DERXW WZR KXQGUHG GLVFUHWH UHIHUHQFHV WR SUHYLRXV documents reaching back to the nineteenth century. It is not so easy to LQWHUSUHWZKLFKRQHVDUHGRFXPHQWDU\WUDFNVRIVXSSRUWDQGZKLFKRQHVDUH SLYRWDOZKLFKLVWRVD\WKDWWKH\DUHWKHYHU\SRLQWVDWLVVXHIRUSXUSRVH RIFODULÀFDWLRQRUH[WHQVLRQRUDSSOLFDWLRQWRVRPHQHZVHWRIIDFWV7KH VDOLHQWSRLQWLVWKDWWKHÀUVWSULQFLSOH WRVSHDNWUXWKIXOO\DQGFRKHUHQWO\RQ DVXEMHFWPDWWHU LVYHU\PXFKFRPSOLFDWHGE\WKHVHFRQGSULQFLSOH GRLQJ VRLQWKHOLJKWRIDWUDGLWLRQ   $OWKRXJKWKHDQDORJ\LVLPSHUIHFWWDNHWKH)HGHUDOLVWSDSHUVRULJLQDOO\ SHQQHG E\ -RKQ -D\ $OH[DQGHU +DPLOWRQ DQG -DPHV 0DGLVRQ RYHU D ten-month period between 1787-1788. Imagine subsequent authors who HQGHDYRU RYHU WZR FHQWXULHV WR SHUSHWXDWH WKH RULJLQDO OLQHV RI WKHLU SUHGHFHVVRUV :KDW GRHV WKH DGMHFWLYH ´IHGHUDOLVWµ VLJQLI\" (YHQ WKH seasoned interpreter will admit that it is not easy to distinguish between UHFXUUHQWSDUDGLJPVDQGFKDQJLQJFLUFXPVWDQFHVDQGWKDWLWLVHYHQPRUH GLIÀFXOWWRVD\ZKHWKHUWKHODWHUOLQHVRIWKRXJKWRXJKWWREHLQWHUSUHWHGLQ OLJKWRIWKHIRUPHURUYLFHYHUVD'RHVWKHVLOHQFHRIDSDUWLFXODUGRFXPHQW Hittinger 33 indicate that the issue has already been solved? Or, does it suggest that the present author is not prepared to tackle the issue head on?  6RFLDOHQF\FOLFDOVDUHHVSHFLDOO\DSWWREHLQJUHDGRXWRIFRQWH[WEHFDXVH WKH\UHÀWWKHWUDGLWLRQZLWKLQWKHWHUUDLQRIKLVWRULFDOO\FRQWLQJHQWWKLQJV ZDUVHFRQRPLFFULVHVDQGUHOLJLRXVSHUVHFXWLRQVWRQDPHRQO\DIHZ,W goes without saying that about these things most people already have their RZQRSLQLRQ+HQFHWKHPLVFKLHYRXVSLHFHRI-HVXLWGRJJHUHODERXW3RSH -RKQ;;,,,·VHQF\FOLFDO Pacem in terris  -RKQ;;,,, 

%\QRZZHNQRZWKHVLPSOHWULFN 2IKRZWRUHDG3RSH-RKQ·VHQF\F 7RSOD\WKHJDPH\RXFKRRVH\RXUVQLSSHW 2I´3HDFHRQ(DUWKµDQGEROGO\FOLSLW &RJOH\ 

+HUH,ZLOOOLPLWP\VHOIWRRQHH[DPSOHRIWKH´FOLSLWµPHWKRG*UDSSOLQJ ZLWKWKHTXHVWLRQZKDWGRHVWKHDGMHFWLYH´VRFLDOµVLJQLI\ZKHQXVHGLQ WKH WHUP VRFLDO GRFWULQH WKH JHQHUDWLRQ RI &DWKROLF WKLQNHUV ZKR FDPH RIDJHLQWKHZDNHRIWKHHFRQRPLFWXUPRLORIWKHVDQGVZDV LQFOLQHGWRDGRSWDUHVWULFWHGXVHRIWKHZRUG´VRFLDOµ,QDUHVWULFWHGVHQVH social means economic activity and the diverse social relations which ensue upon it. 17KDWEHLQJGRQHWKHSKHQRPHQDDUHEURXJKWWRWKHEDURI PRUDOLW\FKLHÁ\MXVWLFH)RUWKHJHQHUDWLRQWKDWFDPHRIDJHLQWKHV LQWKHZDNHRIGHFRORQL]DWLRQDQGWKHHPHUJHQFHRIZKDWZDVWKHQFDOOHG the “third world,” the “social” was restricted to the political and economic SROLFLHVQHHGHGIRULQWHUQDWLRQDODLGDQGGHYHORSPHQW7KLVZDVWKHHUDRI Populorum progressio  3DXO9, WKHIRUWLHWKDQQLYHUVDU\RIZKLFK %HQHGLFW;9,·V&9ZDVPHDQWWRFHOHEUDWH LWLVXVHIXOWRNQRZWKDWPXFK RI&9ZDVZULWWHQSULRUWRWKHHFRQRPLFFULVLV  However well-intentioned, the restricted meaning caused more than a OLWWOHFRQIXVLRQDPRQJ&DWKROLFVDQGZKRNQRZVZKRHOVHPLJKWKDYH come upon encyclical letters. The subject matter, along with the terms RIDUWE\ZD\RIGHÀQLWLRQVDQGGLVWLQFWLRQVZHUHFXWDQGWULPPHGIRU WKHSXUSRVHRIDGYDQFLQJSROLFLHVRQLVVXHVRISROLWLFDOHFRQRP\6RIRU H[DPSOH/HR;,,,   ZKLFKZDVFKLHÁ\DERXWWKH QDWXUDOULJKWWRIRUPYROXQWDU\VRFLHWLHVHVSHFLDOO\WKRVHZKLFKFRQVWLWXWH DNLQGRIVRFLDOPHPEUDQHDURXQGWKHIDPLO\EHFDPHRQWKH´UHVWULFWHGµ PHDQLQJVLPSO\DWHDFKLQJDERXWODERUXQLRQVDQGMXVWZDJHV:KLOH/HR ;,,,ZDVH[DPLQLQJVRFLDOUHODWLRQVZKLFKHQVXHXSRQWKHIDPLO\PDQ\RI KLVFRPPHQWDWRUVDVVXPHGWKDWKHPXVWKDYHEHHQVSHDNLQJRIUHODWLRQV which ensue upon economic activity. On this view, one might ÀQDOO\DUULYH 34 FAITH & ECONOMICS

DWWKHIDPLO\EXWRQO\DVWKHWHUPLQDOREMHFWRIZRUNFROOHFWLYHEDUJDLQLQJ a just wage, and state law.  7KLVKDELWRILQWHUSUHWDWLRQQRWRQO\WXUQHGWKHVXEMHFWPDWWHURIVRFLDO HQF\FOLFDOVXSVLGHGRZQEXWDOVRFUHDWHGWKHLPSUHVVLRQRIDUHDG\PDGH SRQWLÀFDODFFRXQWRIHFRQRPLFVDQGHFRQRPLFSROLF\7KLVYLRODWHVERWK SULQFLSOHV LQWHUQDO WR WKH SUDFWLFH RI WHDFKLQJ OHWWHUV³VSHDNLQJ ZLWKLQ D FHUWDLQ FRPSHWHQFH RQ D JLYHQ VXEMHFW PDWWHU DQG WKH FRQWLQXLW\ RI tradition. To be sure, individual economists and social scientists might KDYHDJUHHGZLWKWKHPRUDODQGSROLWLFDOJLVWRIDSDUWLFXODUHQF\FOLFDOUHDG LQWKHUHVWULFWHGVHQVHEXWWKH\FRXOGVHHSHUIHFWO\ZHOOWKDWWKHGRFXPHQWV FRQWDLQHG YHU\ OLWWOH HFRQRPLF WKHRU\7KH UHVWULFWHG VHQVH RI WKH ZRUG ´VRFLDOµ WKHUHIRUH REVFXUHG UDWKHU WKDQ FODULÀHG GLDORJXH EHWZHHQ economists, social scientists, and CSD. For more than a century, popes warned that this restricted sense was PLVWDNHQ/HR;,,,  WKHIDWKHURIWKLVWUDGLWLRQZURWH´ For, it is WKHRSLQLRQRIVRPHDQGWKHHUURULVDOUHDG\YHU\FRPPRQWKDWWKHVRFLDO TXHVWLRQLVPHUHO\DQHFRQRPLFRQHZKHUHDVLQSRLQWRIIDFWLWLVDERYH DOO D PRUDO DQG UHOLJLRXV PDWWHUµ SDUD   3RSH %HQHGLFW PDNHV WKH VDPHSRLQWDWWKHRXWVHWRI&9&6'KHZDUQVGRHVQRWSUHWHQGWREH PHUHO\DQDQDO\VLVRIVRFLDOVFLHQWLÀF´GDWDµ SDUD ,QIDFWORQJEHIRUH he became pope, Cardinal Ratzinger had registered the complaint that VRFLDOGRFWULQH ZDV EHLQJ WUDQVIRUPHG LQWR D VHFRQGUDWH VRFLDOVFLHQFH that mutes distinctively Catholic insights in history and society. 2  ,QGHHGWKHWLWOHRIKLVHQF\FOLFDO³Caritas in veritate in re sociali— LQGLFDWHVFOHDUO\HQRXJKWKHSURSHUORFDWLRQDQGPHDQLQJRIWKHDGMHFWLYH ´VRFLDOµ SDUD 1RW´VRFLDOµLQWKHUHVWULFWHGVHQVHRIUHODWLRQVHQVXLQJ upon economic activity, but rather: in social matters, love rooted in WUXWK´6RFLDOµWKHUHIRUHVLJQLÀHVWKHGLYHUVHPRGHVDQGOHYHOVRIKXPDQ IUDWHUQLW\ IULHQGVKLSFRPPXQLRQ QDWXUDODQGVXSHUQDWXUDO It is always important to understand what a thinker is looking through and what he is looking at :KHUHDVWKHUHVWULFWHGPHDQLQJRI´VRFLDOµDWWHPSWV WR ORFDWH VRFLDO UHODWLRQV DQG LVVXHV RI MXVWLFH after economic activity, %HQHGLFW LV LQWHUHVWHG LQ PRGHV RI IULHQGVKLS ´ within normal economic DFWLYLW\DQGQRWRQO\RXWVLGHLWRU¶DIWHU·LWµ SDUD 7KHVXEMHFWPDWWHU WKHUHIRUHLVVRFLDOUHODWLRQVKLSV0RUHRYHUDV%HQHGLFWUHSHDWHGO\LQVLVWV VRFLDOUHODWLRQVDUHQRWEHLQJFRQVLGHUHGH[FOXVLYHO\XQGHUWKHDVSHFWRI MXVWLFHEXWPRUHEURDGO\RUGHHSO\XQGHUWKHDVSHFWRIIULHQGVKLS  2Q WKH VXUIDFH WKH UHVWULFWHG PHDQLQJ ZLOO ORRN PRUH DJUHHDEOH WR economists, but it should be eschewed. First, because it promises more than what can be delivered in either empirical or abstract economics. Hittinger 35

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Markets, Economies, Societies  :KHQZHFRQVLGHUWKHSROLWLFDOPRUDOLW\RIVWDWHLQWHUYHQWLRQVLQWKH PDUNHW HFRQRP\ WKH EHJLQQLQJ RI ZLVGRP LV WR ´ÀQG D SDWK EHWZHHQ XQFULWLFDODSRORJ\DQGSUHVXPSWXRXVPRUDOLVPµ .RVORZVNL )RU WKH EHWWHU SDUW RI WKH SDVW WZR FHQWXULHV WKLV SDWK KDV QHYHU EHHQ HDV\ WR ORFDWH DQG LQ WLPHV RI HFRQRPLF FULVLV WKH YRLFHV RI ´SUHVXPSWXRXV PRUDOLVPµDERXWWKHIDLOXUHVRIWKHPDUNHWHFRQRP\DUHOLDEOHWREHWKH loudest and most insistent. According to the Austrian school, a spontaneous or catallactic order is QRWWKHHQWLUHW\RIDQHFRQRP\PXFKOHVVWKHHQWLUHW\RIDVRFLDORUGHU 7KHVRFDOOHG´LQYLVLEOHKDQGµUHIHUVFKLHÁ\WRWKHPDUNHWSDUWRIDPXFK more complex order. As Martin Rhonheimer, a Catholic moral and social thinker in the liberal tradition, puts it in a recent paper: “In reality, the LQYLVLEOH KDQG LV WKH IHHGEDFN V\VWHP RI WKH ¶PDQ\ KDQGV· WKDW LV RI the market which, through the price system, spontaneously coordinates SULYDWHLQWHUHVWVLQDZD\ZKLFKFRQFXUVWRDQRSWLPDO>EXWQRWQHFHVVDULO\ DSHUIHFW@DOORFDWLRQRIUHVRXUFHVµ 5KRQKHLPHU   ,QGHHG)ULHGULFK+D\HN  ZDVDWSDLQVWRLQVLVWWKDWVSRQWDQHRXV RUGHU PXVW QRW EH FRQIXVHG ZLWK ZKDW ZH RUGLQDULO\ XQGHUVWDQG E\ DQ HFRQRP\ ´$Q HFRQRP\ LQ WKH VWULFW VHQVH RI WKH ZRUG LQ ZKLFK D KRXVHKROG D IDUP RU DQ HQWHUSULVH FDQ EH FDOOHG HFRQRPLHV FRQVLVWV RIDFRPSOH[RIDFWLYLWLHVE\ZKLFKDJLYHQVHWRIPHDQVLVDOORFDWHGLQ accordance with a unitary plan among the competing ends according to WKHLUUHODWLYHLPSRUWDQFHµ SS 2QWKLVYLHZZKLOHDVSRQWDQHRXV RUGHUXQGHUDUXOHRIODZEHFRPHVG\VIXQFWLRQDOLIVRPHRQHVKRXOGSXW their thumb on the scale to game the system, every economy has someone’s WKXPERQWKHVFDOHVIRUHFRQRP\UHTXLUHVMXGJPHQWDERXWDSDUWLFXODU RUGHURIJRRGVWREHSXUVXHGDFKLHYHGDQGGLVWULEXWHGLQDFFRUGZLWKD SDUWLFXODUVRFLDOERG\RUHQWHUSULVH:KHQZHSUHGLFDWH´IUHHµRIDPDUNHW DQG ´IUHHµ RI DQ HFRQRPLF HQWHUSULVH DQG ´IUHHµ RI D SDUWLFXODU VRFLDO ERG\HQMR\LQJDFRPPRQOLIHZHDUHXVLQJWKDWZRUGLQTXLWHGLIIHUHQW³ DOWKRXJKDGPLWWHGO\LQWHUUHODWHG³VHQVHV:HKRSHRIFRXUVHWKDWWKHVH 36 FAITH & ECONOMICS distinct sectors can be kept in equilibrium, but keeping or restoring an equilibrium presupposes that we can sort out the things to be harmonized. +LVWRULFDOO\HIIRUWVWRGRVRKDYHQRWDOZD\V\LHOGHGKDSS\UHVXOWV  5KRQKHLPHU   DUJXHV WKDW DOWKRXJK ´PDUNHW IDLOXUHV DUH DQ REYLRXVIDFWµKLVWRU\WHVWLÀHVWKDW´VWDWHIDLOXUHVDUHPXFKPRUHIUHTXHQW DQGPRUHKDUPIXOµ2QWKLVVFRUHWKHOHVVHUNQRZQ$XVWULDQHFRQRPLVW Karl Polanyi, in The Great Transformation  3RODQ\L>@ VKRZHG KRZ PDUNHW IDLOXUHV FDQ JLYH ULVH WR SROLWLFDO SDWKRORJLHV +LV WKHVLV LV VXFFLQFWO\VWDWHGDWWKHEHJLQQLQJRIWKHERRN

2XUWKHVLVLVWKDWWKHLGHDRIDVHOIDGMXVWLQJPDUNHWLPSOLHGVWDUN XWRSLD6XFKDQLQVWLWXWLRQFRXOGQRWH[LVWIRUDQ\OHQJWKRIWLPH ZLWKRXW DQQLKLODWLQJ WKH KXPDQ DQG QDWXUDO VXEVWDQFH RI VRFLHW\ LWZRXOGKDYHSK\VLFDOO\GHVWUR\HGPDQDQGWUDQVIRUPHGKLVVXU - roundings into a wilderness. Inevitably, society took measures to SURWHFWLWVHOIEXWZKDWHYHUPHDVXUHVLWWRRNLWLPSDLUHGWKHVHOI UHJXODWLRQRIWKHPDUNHWGLVRUJDQL]HGLQGXVWULDOOLIHDQGWKXVHQ - GDQJHUHGVRFLHW\LQ\HWDQRWKHUZD\ S  For Polanyi, who was writing during the Second World War, the utopian GUHDP RI PDUNHWV IXQFWLRQLQJ ZLWKRXW WKH UXOH RI ODZ DQG FRPSOHWHO\ XQWHWKHUHG IURP RWKHU VRFLDO FRQFHUQV LJQLWHV SROLWLFDO SDVVLRQV ZKLFK PRYH WKH KDQG RI WKH VWDWH WR UHVWRUH DQ HTXLOLEULXP EHWZHHQ PDUNHW HFRQRP\DQGVRFLHW\³XVXDOO\UDWKHUEUXWDOO\GULYHQE\ZKDW5KRQKHLPHU  DSWO\FDOOVVKRUWWHUPLQWHUHVWVRIFRQVWLWXHQFLHV3RODQ\LIDPRXVO\ FDOOHGWKLVWKH´GRXEOHPRYHPHQWµ S ZKLFKFDQEHSHUVRQLÀHGDV WZRRUJDQL]LQJSULQFLSOHVRQHWKHIHFXQGLW\RIDVHOIUHJXODWLQJPDUNHW WKH RWKHU WKH SULQFLSOH RI VRFLDO SURWHFWLRQ DJDLQVW WKH PDUNHW 3RODQ\L EHOLHYHGWKDW)DVFLVPZDVERUQLQWKDWGRXEOHPRYHPHQWRIDQDYHQJLQJ VWDWHH[DFWLQJUHWULEXWLYHMXVWLFHIRUWKHVLQVRIODLVVH]IDLUHHFRQRPLFV ,QDQ\HYHQWKHZDVVNHSWLFDOWKDWWKHSDVVLRQIRUUHWULEXWLRQLVOLDEOHWR produce an equilibrium between markets, economies, and societies. During the same era, Catholic social doctrine also worried that the KHDY\KDQG RI VWDWHLQWHUYHQWLRQZRXOG KRPRJHQL]HVRFLHW\UDWKHUWKDQ producing an equilibrium in its various sectors. Both the totalitarianism DQG WKH GHPRFUDWLF LPSHUDWLYHV RI WKH SRVW HFRQRPLF FULVLV PDGH precarious the predicate “social.” It was practically inevitable that there ZRXOGEHDFRQIXVLRQRIWKUHHWKLQJVMXVWGLVWULEXWLRQRIUHVRXUFHVRQWKH SDUW RI WKH VWDWH WKH UXOH RI ODZ ZKLFK SXWV D OHJDO DQG SROLWLFDO OLPLW RQVWDWHDFWLRQDQGWKHSULQFLSOHRIVXEVLGLDULW\ZKLFKSXWVDVSHFLÀFDOO\ Hittinger 37 social limit on that same project.  ,WDNHDPRUHIDYRUDEOHYLHZRI  3LXV;,  WKDQGRHV5KRQKHLPHU  3LXV;,PDLQWDLQHGWKDW´VRFLDOMXVWLFHµLV QRWWKHMXVWLFHRIH[FKDQJHQRUWKHMXVWLFHRIGLVWULEXWLRQUHGLVWULEXWLRQ RU UHWULEXWLRQ 6RFLDO MXVWLFH PDUNV WKH MXVWLFH RI DFWLRQV PDLQWDLQLQJ D FRPPRQJRRGWKDWWUDQVFHQGVJRRGVFRPPXWHGDQGGLVWULEXWHG³WKHULJKW RUGHURIDVRFLHW\ERWKZLWKLQLWVHOIDQGDPRQJVWLWVVXEVLGLDU\VRFLHWLHV 3ROLWLFDOO\´VRFLHW\µLVDXQLRQRIRWKHUVRFLDOXQLRQV:KHUHDVLQSDUWLFX - ODUMXVWLFHDFWVDUHRUGHUHGWRWKHJRRGRIDQRWKHUVLQJXODUSHUVRQ UHODWLRQV HTXDOL]HGE\H[FKDQJHRUGLVWULEXWLRQ JHQHUDOMXVWLFH³ZKDWFDPHWREH FDOOHG´VRFLDOMXVWLFHµ³RUGHUVDFWLRQVWRWKHFRPPRQJRRG,WFRQVLGHUV LQGLYLGXDOVRIFRXUVHEXWLQVRIDUDVWKH\DPHPEHUVRIDZKROHDERXW ZKLFKZHFDQVD\ZKDWLVJRRGIRUWKHZKROHLVJRRGIRUHDFKRILWVSDUWV $TXLQDV,,,,DG   ,WZDVLQWHUPVRIVRFLDOMXVWLFH QRWGLVWULEXWLYHMXVWLFH WKDW3LXV;, HPSKDVL]HGWKHSULQFLSOHRIVXEVLGLDULW\QDPHO\WKDWDFWLRQVWDNHQE\D superior society should not displace, or absolutely replace, the common JRRGRIRWKHUVRFLHWLHVZLWKLQWKHERG\SROLWLF,PSRUWDQWO\VXEVLGLDULW\ does not merely require that extraordinary intervention by the state ought to be temporary, but that even temporary interventions may not absorb or GHVWUR\IDPLOLHVFKXUFKHVDQGWKHDUUD\RIDVVRFLDWLRQWKDWZHFDOO´FLYLO society.”  8QIRUWXQDWHO\WKHSULQFLSOHRIVRFLDOMXVWLFHRULJLQDOO\LQWHQGHGWRPDUN WKHLPSRUWDQFHRIDVSHFLÀFDOO\ social common good, was interpreted in the ´UHVWULFWHGµVHQVHDVDSULQFLSOHFKLHÁ\LQIRUPLQJSROLWLFDODQGHFRQRPLF SROLFLHV RI GLVWULEXWLRQ DQG UHGLVWULEXWLRQ 7KLV LV WKH YHUVLRQ RI VRFLDO MXVWLFHWKDW+D\HN  UXWKOHVVO\FULWLFL]HG 3 The upshot was that social MXVWLFHFRXOGQRORQJHUEHDUHJXODWLYHLGHDORIFRPPRQJRRGGLVWLQFWIURP H[FKDQJHDQGGLVWULEXWLRQ³LQVWHDGDOORIWKHFDUGVZHUHSXWLQWKHGHFN RIVWDWHDFWLRQ$FFRUGLQJO\VXEVLGLDULW\LWVHOIKDGWREHUHLQWHUSUHWHGWR PHDQWKHUHVLGXHRIIUHHDFWLRQWKDWPXVWUHPDLQDWWKHORZHVWOHYHO7KH price paid is that the social principle was either lost altogether or collapsed LQWRWKHVWDWHRUZKDWHYHUUHVLGXHRIOLEHUW\ZDVOHIWWRSULYDWHODZ This is precisely what Caritas in veritate UHMHFWV &9SDUDV    Here is Benedict:

The Church has always held that economic action is not to be re- JDUGHGDVVRPHWKLQJRSSRVHGWRVRFLHW\,QDQGRILWVHOIWKHPDUNHW is not, and must not become, the place where the strong subdue the weak. Society does not have to protect itself from the market, as 38 FAITH & ECONOMICS

LIWKHGHYHORSPHQWRIWKHODWWHUZHUH ipso facto to entail the death RIDXWKHQWLFDOO\KXPDQUHODWLRQV$GPLWWHGO\WKHPDUNHWFDQEHD QHJDWLYHIRUFHQRWEHFDXVHLWLVVRE\QDWXUHEXWEHFDXVHDFHUWDLQ ideology can make it so. It must be remembered that the market GRHVQRWH[LVWLQWKHSXUHVWDWH SDUD   $PRQJWKHFDXVHVJLYHQIRUWKH´QHJDWLYHIRUFHµ%HQHGLFWHPSKDVL]HV DW SDUD   KRZ D PLVWDNHQ XQGHUVWDQGLQJ RI KXPDQ DXWRQRP\ LV projected onto economic processes, as though immanent dynamisms are PHUHO\DXWRPDWLFDQGWKHUHIRUHRIULJKWRULQDQ\HYHQWLQWKHLQWHUHVWV RIHIÀFLHQF\QHHGWREHVKLHOGHGIURPPRUDOGLUHFWLRQ´7KHHFRQRPLF sphere,” he writes, “is neither ethically neutral, nor inherently inhuman DQGRSSRVHGWRVRFLHW\,WLVSDUWDQGSDUFHORIKXPDQDFWLYLW\SUHFLVHO\ EHFDXVHLWLVKXPDQµ SDUD  4

,QDFOLPDWHRIPXWXDOWUXVWWKH market is the economic institution WKDW « LV VXEMHFW WR WKH SULQFLSOHV RI VRFDOOHG commutative jus- tice ZKLFKUHJXODWHVWKHUHODWLRQVRIJLYLQJDQGUHFHLYLQJEHWZHHQ SDUWLHVWRDWUDQVDFWLRQ%XWWKHVRFLDOGRFWULQHRIWKH&KXUFKKDV XQFHDVLQJO\KLJKOLJKWHGWKHLPSRUWDQFHRI distributive justice and social justice IRUWKHPDUNHWHFRQRP\ 5 not only because it belongs ZLWKLQDEURDGHUVRFLDODQGSROLWLFDOFRQWH[WEXWDOVREHFDXVHRI WKHZLGHUQHWZRUNRIUHODWLRQVZLWKLQZKLFKLWRSHUDWHV,QIDFWLI WKHPDUNHWLVJRYHUQHGVROHO\E\WKHSULQFLSOHRIWKHHTXLYDOHQFH LQYDOXHRIH[FKDQJHGJRRGVLWFDQQRWSURGXFHWKHVRFLDOFRKHVLRQ WKDWLWUHTXLUHVLQRUGHUWRIXQFWLRQZHOO Without internal forms of VROLGDULW\DQGPXWXDOWUXVWWKHPDUNHWFDQQRWFRPSOHWHO\IXOÀOOLWV proper economic function  SDUD  ,QWKHUHDOZRUOGH[FKDQJHDQGGLVWULEXWLRQSUHVXSSRVHKXPDQIUDWHUQLW\ DOEHLWDORQJDEURDGDQGGLIIHUHQWLDWHGVSHFWUXP)ULHQGVKLSVKHVD\VDUH FRQGXFWHGZLWKLQDQGQRWPHUHO\RXWVLGHRUDIWHUHFRQRPLFDFWLYLW\  $V , VDLG HDUOLHU , DP UHOXFWDQW WR DVFULEH WKH +D\HNLDQ QRWLRQ RI catallactic market order to CSD. Perhaps the notion is compatible with &6'SHUKDSVQRW:KDWZHFDQFRQÀGHQWO\VD\LVWKDW%HQHGLFWDQGKLV predecessors do not imagine a pure catallactic cosmos, but by the same WRNHQWKH\GRQRWGLVSDUDJHDUREXVWVHFWRURISULYDWHODZ,IWKLVVHFWRUFDQ EHFDOOHGVSRQWDQHRXVLQ+D\HN·VVHQVHRIWKHWHUPWKHQWKH&DWKROLFVLGH RIWKDWXQGHUVWDQGLQJZRXOGEHWKDW´VSRQWDQHRXVµLVQRWWKHRSSRVLWHRI HLWKHU´LQWHQWLRQDOµRU´VRFLDOµ5DWKHULWLVWKHRSSRVLWHRI´SODQQHGµRU “commanded.” Hittinger 39

I read Benedict in this way. Exchange and distribution do not, and FDQQRWFUHDWHIURPVFUDWFKZKDWKHFDOOV´LQWHUQDOIRUPVRIVROLGDULW\µ 7KHDEVHQFHRIMXVWLFHLQH[FKDQJHRUGLVWULEXWLRQFDQFHUWDLQO\GHVWUR\ VRFLHWLHV:RUNVRIORYHDQGIULHQGVKLSUHTXLUHZRUNVRIMXVWLFHEXWZRUNV RIORYHDQGIULHQGVKLSDUHQRWUHGXFLEOHWRFRPPXWDWLRQDQGGLVWULEXWLRQ )URPP\SRLQWRIYLHZWKLVLVDGHOLYHUDQFHRIPRUDODQGVRFLDOUHDOLVP DQGFRXOGMXVWDVZHOOEHIRXQGLQ$ULVWRWOHRU$XJXVWLQH In this light, we can interpret Benedict’s assertion that “the exclusively ELQDU\ PRGHO RI PDUNHWSOXV6WDWH LV FRUURVLYH RI VRFLHW\µ SDUD   7KDWPRGHOGHSLFWVKXPDQDFWLRQDORQJWZRIURQWVDQGUHGXFHVMXVWLFH WR WKH PRUDO LVVXH RI WKHLU FROOLVLRQ $ORQJ RQH IURQW ZH ÀQG KXPDQ DFWLRQRUGHUHGWRH[FKDQJHSURGXFWLYLW\DQGSURÀWDORQJDQRWKHUIURQW KXPDQDFWLRQRUGHUHGWRFOHDQLQJXSWKHPHVVE\ZD\RIGLVWULEXWLQJRU UHGLVWULEXWLQJ SDUDV   7KLV FRQIXVHG FROOLVLRQ LV WKH VSHFWHU WKDW haunted Polanyi.  )RU %HQHGLFW·V SDUW ZKDW LV EHLQJ OHIW RXW RI WKLV SLFWXUH LV WKH IDFW WKDW IULHQGVKLS LV DQWHULRU DQG SRVWHULRU WR WKH ORJLF RI H[FKDQJH DQG GLVWULEXWLRQ,QDQDUWLFOHRQ&9-RKQ%UHHQ  KDVFDSWXUHGWKHSRLQW quite nicely and succinctly: “ is not something that is exchanged, QRUFDQLWEHFRPSHOOHGµ S $PDUULDJHFDQEHUXLQHGE\GHIHFWV LQ FRPPXWDWLRQ DQG D IDPLO\ E\ GHIHFWV LQ GLVWULEXWLRQ

Common Goods and Common Good  ,QWKHWLPHUHPDLQLQJ,ZDQWWRVD\DIHZWKLQJVDERXWWKHQRWLRQRIWKH ´FRPPRQJRRGµDQGKRZLWGLIIHUVIURP´FRPPRQJRRGVµ5RXJKO\WKLVLV WKH&6'YHUVLRQRIWKHGLVWLQFWLRQEHWZHHQDFRPPRQJRRGDQGFRPPRQ XWLOLWLHV,DSRORJL]HLQDGYDQFHIRUKDYLQJWRGRPRUHZRUNGHÀQLQJDQG VWLSXODWLQJWKDQSKLORVRSKLFDOO\XQSDFNLQJDOORIWKHIHDWXUHVRIWKLVYHU\ complicated distinction. But it is important, because here we see most FOHDUO\ ZK\ &6' UHMHFWV PHWKRGRORJLFDO LQGLYLGXDOLVP³QDPHO\ WKDW social unities and relations among members can be reduced to nonsocial SURSHUWLHVRIPHPEHUVRUFRPSRVLWHVWKHUHRI  :KHQWZRRUPRUHSHUVRQVHQJDJHLQDFRPPRQVWUXFWXUHRIDFWLRQIRUD FRPPRQHQGDQGZKHUHWKHFRPPRQDFWLRQ ZKDW$ULVWRWOHZRXOGFDOOWKH ´IRUPRIRUGHUµ LVDQLQWULQVLFJRRGZHKDYHVRPHWKLQJOLNHDFRPPRQ JRRGLQWKHVWULFWVHQVHRIWKHWHUP7KHXQLRQRIWKHPHPEHUVLQFRPPRQ DFWLYLW\LVQRWDQHQGWKDWFRPHVDIWHUVRPHRWKHUSXUSRVHEXWLVWKHJRRG 40 FAITH & ECONOMICS being aimed at all the way along. The scholastic philosophers called such a union a bonum commune DOZD\VLQWKHVLQJXODU7KHVDOLHQWPDUNRID bonum commune is that it cannot, just as such, be distributed or divided LQH[FKDQJHEXWRQO\SDUWLFLSDWHGE\LWVPHPEHUV7DNHWKHH[DPSOHRID PDUULDJH7KHFLYLOODZPLJKWHQWLWOHWKHVSRXVHVWRDZULWRIGLYRUFHDQG WKHQGLVWULEXWHWKHSURSHUWLHVEXWWKHODZFHUWDLQO\FDQQRWGLVWULEXWHWKH PDUULDJHLWVHOIVHQGLQJHDFKVSRXVHRQKLVRUKHUZD\ZLWKÀIW\SHUFHQWRI the matrimonial common good. In divisible things, justice requires that the right things be apportioned to the right people. A common good might include GLYLVLEOHWKLQJV³PRQLHV SURSHUWLHV DQG RWKHU LPSRUWDQW LQVWUXPHQWV³EXW WKH FRPPRQ JRRG LV indivisible 7KHUHIRUHLWUHTXLUHVDGLIIHUHQWVRFLDOORJLFDQGVFKHPHRI MXVWLFH$FRPPRQJRRGLVLPSHGHGRUGHVWUR\HGZKHQIRULQVWDQFHWKH state attempts to distribute what can only be shared or participated. This LVYHU\OLNHO\WRKDSSHQLQWLPHVRIHFRQRPLFFULVLVZKHQWKHSDVVLRQIRU GLVWULEXWLYHMXVWLFHUHDFKHVWRRIDUDQGGLVWXUEVWKHRUGHURIWKH´FRPPRQVµ The common good is an analogous notion. The “common” that is participated rather than distributed varies considerably, depending upon WKHHQGDQGWKHPRGHRIRUGHUWKURXJKZKLFKWKHHQGLVVRXJKW0DUULDJHV WHDPVSROLWLHVGLIIHUHQWO\LQVWDQWLDWHDFRPPRQJRRG+HQFHDFRPPRQ JRRGFDQDOVREHLPSHGHGRUGHVWUR\HGE\WU\LQJWRIRUFHDIDPLO\IRU instance, to instantiate a common good that pertains uniquely to the polity, and vice versa. It is important, too, to distinguish common good, in the way we have MXVW RXWOLQHG LW IURP FRPPRQ goods³LQ WKH ROGHU VFKRODVWLF SDUODQFH bona communia, DOZD\VLQWKHSOXUDO )URHOLFK 7DNHIRUH[DPSOHD ZDWHUV\VWHPRUDJURXSSRUWIROLRRIPXWXDOIXQGV+HUHZHKDYHFRPPRQ HQGVOLNHKHDOWKRUWKHDFFXPXODWLQJYDOXHRIDFRPPRQLQYHVWPHQWDORQJ with a shared structure through which those ends are attained. To be sure, ´WKHFRPPRQµLQVXFKFDVHVLVGHVWLQHGIRUSULYDWH\LHOGSHUKDSV³EXW QRWQHFHVVDULO\³LQXQHTXDOSRUWLRQV7KHFRPPRQZDWHUV\VWHPDIWHUDOO must terminate in my or your kitchen spigot and into this or that glass, to be consumed and enjoyed by each one privately. Such utilities have an aspect RILQGLYLVLEOHRUGHU7KHUXOHRIODZJRYHUQLQJFRPPHUFLDOWUDQVDFWLRQV LVORJLFDOO\QRWWKHNLQGRIWKLQJWKDWFDQEHGLVWULEXWHG³IRURQHDJHQW FDQQRWEHJLYHQPRUHRIWKHUXOHRIODZWKDQDQRWKHU(YHQVRWKHODZ is about divisible things, which is to say goods that can be exchanged or distributed.  7KHRUJDQL]DWLRQRIWKLQJVLQDFRPPRQ´SRROµWDNHVFRQVLGHUDEOHVRFLDO FRRSHUDWLRQDQGLPDJLQDWLRQ,WLVQHLWKHUDVRFLDORUDQWLVRFLDO,QIDFWLW Hittinger 41

LVLPSRVVLEOHRUDWOHDVWYHU\GLIÀFXOWWRLPDJLQHD human common good LQWKHDEVHQFHRIFRPPRQJRRGVGHVWLQHGIRUSULYDWHHQMR\PHQW%XWWKH\ do need to be distinguished and mutually ordered.  A bonum commune DOZD\VLQWKHVLQJXODU GHQRWHVDVRFLHW\HQMR\LQJDFRPPRQHQGDQG DQ LQWULQVLF FRPPRQ JRRG RI VKDUHG DFWLRQ ,W LV IXOO\ FRPSDWLEOH ZLWK LQGLYLGXDOSDUWLFLSDWLRQEXWQRWZLWKSULYDWHSRVVHVVLRQ,QDIXOO\FRPPRQ good, each member can say: Mihi sed non propter me— ´IRUPHEXWQRWIRU P\VDNHµ7KLVLVDIXOO\VRFLDOLQVWDQWLDWLRQRIWKH´FRPPRQVµ 7  %DVHGXSRQIULHQGVKLSDQGQRWMXVWDFRRSHUDWLRQWKURXJKDFRPPRQ LQVWUXPHQWZHDUHVSHDNLQJQRZRIVRFLHWLHVWKDWFDQQRWUHDFKWKHLUHQG ZLWKRXW WKHLU DSSURSULDWH PRGH RI FRPPXQLRQ 87DNH WKH H[DPSOH RI D TXHXHLQIURQWRIDFUHGLWXQLRQWKHLQGLYLGXDOVDUH parts RIWKHTXHXH partners in the credit union, and members RI6W5LWD·VSDULVK7REHVXUH human persons related as parts and partners exhibit sociability, but it is only in their relation as members WKDWLVSRVVLEOHWRVSHDNRI´VRFLHW\µ$ VRFLDOXQLRQDV-RKQ3DXO,, SDUD LQVLVWHGLVVRPHWKLQJPRUH than a relation alter apud alteram , a side-by-side intersubjectivity. It is also VRPHWKLQJGLVWLQFWIURPFRRSHUDWLRQLQFUHDWLQJDFRPPRQSRRO,WZLOO HQMR\DFRPPRQJRRG³DIRUPRIUHFLSURFDODFWLRQ³WKDWLVLQWULQVLFDOO\ YDOXDEOHWRHDFKRILWVPHPEHUV Precisely when “society” most strenuously demands that certain results EHDFKLHYHGE\ZD\RIGLVWULEXWLRQLVZKHQZHDUHOHVVDEOHWRWKLQN sub specie societatis  ´XQGHUWKHDVSHFWRIVRFLHW\µ  9 Wars and economic crises DUHXVXDOO\WKHH[FXVHIRUVWDWHDFWLRQWKDWSURGXFHV´UHVXOWVµLQFRPSDWLEOH ZLWKWKHKXPDQOLEHUW\HVVHQWLDOIRUWKLVZLGHUDQJHRIFRPPRQJRRGVDV ZHOODVDWUXO\FRPPRQJRRGWKHFDWDOODFWLFRUGHURIDPDUNHWWKHIUHH FRRSHUDWLRQLQWKHHFRQRPLFVSKHUHWKHUXOHRIODZDQGDKRVWRIVRFLHWLHV HQMR\LQJDWUXHFRPPRQJRRG3UHFLVHO\LQWLPHVRIFULVLVWKHSHRSOHDQG WKHLUJRYHUQPHQWZLOOEHOHVVFDXWLRXVLQUHVSHFWLQJWKHIUDJLOHJRRGVRIWKH “commons.” This is the problem that animates Caritas in veritate . It is not the end RIWKHVWRU\:KDWZHKDYHRXWOLQHGDUHSULQFLSOHVRIVRFLDOFRPPXQLRQ WKDW ´HPHUJH IURP WKH FRPPRQ KXPDQ H[SHULHQFHV RI ORYH DQG WUXWKµ SDUD 7KHUHLVPRUHWREHVDLGLQWKHOLJKWRIWKHVSHFLÀFDOO\&KULVWLDQ XQGHUVWDQGLQJRIGLYLQHUHYHODWLRQ

Endnotes

 &DOYH]DQG3HUULQ  ZHUHLQÁXHQWLDOLQWKLVUHJDUGDQGZHUHWRP\ NQRZOHGJHWKHÀUVWLQWHUSUHWHUVWRXVHWKHWHUP´UHVWULFWHGVHQVHµ7KH 42 FAITH & ECONOMICS

term “social” should be limited to “those human relationships which JURZRXWRIWKHHFRQRP\µ SS 7KLVLVWKH\QRWHD´UHVWULFWHGXVH RIWKHZRUG¶VRFLDO·µEXWQRQHWKHOHVVRQHWKDWLVKLVWRULFDOO\MXVWLÀHG (YHQVRPDQ\RIWKHVRFLDOHQF\FOLFDOVZKLFKFRQWULEXWHWR&6'HP - SOR\WKHWHUP´VRFLDOµLQDEURDGHUVHQVH1RWHIRUH[DPSOHWKDWLQWKH Compendium of the Social Doctrine of the Church  3RQWLÀFDO&RXQFLO IRU-XVWLFHDQG3HDFH HFRQRPLFLVVXHVUHSUHVHQWRQO\WZRRI twelve chapters.  $JHQHUDWLRQDJR+HQULGH/XEDF  ZRUULHGWKDWWKHVRFLDODVSHFWV RIGRJPDZRXOGEHORVWLQGRFWULQHVDERXWVRFLDOWKLQJV´,WLVVRFLDO LQWKHGHHSHVWVHQVHRIWKHZRUGQRWPHUHO\LQLWVDSSOLFDWLRQVLQWKH ÀHOGRIQDWXUDOLQVWLWXWLRQVEXWÀUVWDQGIRUHPRVWLQLWVHOILQWKHKHDUW RILWVP\VWHU\LQWKHHVVHQFHRILWVGRJPD,WLVVRFLDOLQDVHQVHZKLFK VKRXOGKDYHPDGHWKHH[SUHVVLRQ¶VRFLDO&DWKROLFLVP·SOHRQDVWLFµ S  ,QKLVLQWURGXFWLRQWRWKLVHGLWLRQ&DUGLQDO5DW]LQJHUZURWH´7KH VRFLDOGLPHQVLRQZKLFKGH/XEDFVDZURRWHGLQGHHSHVWP\VWHU\KDV RIWHQVXQNWRWKHPHUHO\VRFLRORJLFDOVRWKDWWKHXQLTXH&KULVWLDQFRQ - WULEXWLRQWRWKHULJKWXQGHUVWDQGLQJRIKLVWRU\DQGFRPPXQLW\KDVGLV - DSSHDUHGIURPVLJKW,QVWHDGRIDOHDYHQIRUWKHDJHRULWVVDOWZHDUH RIWHQVLPSO\LWVHFKRµ GH/XEDFS   7KHFULWLTXHRI+D\HN  DWOHDVWLQSDUWLVGXHWRWKHIDFWWKDWKH DVVXPHVWKDW´VRFLDOMXVWLFHµLVQRWKLQJRWKHUWKDQGLVWULEXWLYHMXVWLFH³ and what is worse, an inauthentic one. It is, he avers, a “slogan used E\DOOJURXSVZKRVHVWDWXVWHQGVWRGHFOLQHµ S 7KXVFRQFHLYHG VRFLDOMXVWLFHLVWKHRSSRVLWHRILQVWLWXWLRQDOMXVWLFHDQGLWDPRXQWVWR QRWKLQJ PRUH WKDQ VSHFLDO LQWHUHVWV DQG VSHFLDO SOHDGLQJ RI D ´SDUWµ DJDLQVWZKDWLVJRRGIRUWKHHQWLUHVRFLDORUGHU  2QWKLVVFRUHZHDUHUHPLQGHGRIWKHGDQJHURIHTXDWLQJVRFLDOMXV - tice, considered as Hayek does, with what Aristotle and Thomas Aqui- nas meant by “general justice.” General justice, later dubbed social MXVWLFHLQ&DWKROLFWHDFKLQJPHDQVWKHYLUWXHRIUHIHUULQJDFWLRQWRWKH FRPPRQJRRG,WLVQRWVROHO\WKHYLUWXHRIOHJDODXWKRULWLHV:KHUHDVLQ SDUWLFXODUMXVWLFHDFWVDUHRUGHUHGWRWKHJRRGRIDQRWKHUVLQJXODUSHUVRQ UHODWLRQVHTXDOL]HGE\H[FKDQJHRUGLVWULEXWLRQ JHQHUDOMXVWLFHRUGHUV DFWLRQVWRWKHFRPPRQJRRG,WFRQVLGHUVLQGLYLGXDOVRIFRXUVHEXW LQVRIDUDVWKH\DPHPEHUVRIDZKROHDERXWZKLFKZHFDQVD\ZKDWLV JRRGIRUWKHZKROHLVJRRGIRUHDFKRILWVSDUWV $TXLQDV,,,, DG   2QFHFRQIXVHGZLWKGLVWULEXWLYHMXVWLFHLWEHFDPHDOOWRRHDV\WR UHJDUGVRFLDOMXVWLFHDVFKLHÁ\FRQFHUQHGZLWKHFRQRPLFFRPPXWDWLRQV Hittinger 43

DQGGLVWULEXWLRQV3LXV;,·VGLFWXP´LWLVRIWKHHVVHQFHRIVRFLDOMXVWLFH WRGHPDQGIURPHDFKLQGLYLGXDODOOWKDWLVQHFHVVDU\IRUWKHFRPPRQ JRRGµ 3LXV;,SDUD FRXOGRQO\EHREVFXUHG)RUP\DF - FRXQW RI WKLV LVVXH LQ &DWKROLF VRFLDO GRFWULQH VHH +LWWLQJHU   5RJHU$XEHUW FK VXUYH\VVRPHRIWKHPRUHLPSRUWDQWRSLQ - LRQVRQMXVWLFH)RUIXOOWLOWVWXGLHVVHH/HR:6KLHOGV  DQG:LO - OLDP-)HUUHH >@    ,I LW ZHUH WUXH WKDW PDUNHW HFRQRP\ LV D URERWLF RUGHU WKHQ VRFLHW\ ZRXOGMXVWLÀDEO\GHPDQGWKDWWKHVWDWHFRQWUROLIQRWRSSRVHLWEH - FDXVHVXFKDQRUGHUZRXOGEHXQZRUWK\RIIUHHDFWLRQ  1RWLFHWKDWWKHZRUG´DQGµLQWKHÀUVWSDUWRIWKLVVHQWHQFHLVDFRRU - GLQDWLQJFRQMXQFWLRQWKDWIXQFWLRQVGLVFUHWLYHO\6RFLDOMXVWLFHLVQRW HTXDWHG ZLWK GLVWULEXWLYH MXVWLFH IRU LWV REMHFW LV WKH ´VRFLDOµ IURP DQRWKHUSRLQWRIYLHZ3UHVXPDEO\%HQHGLFWPHDQVWRVD\RIDFWLRQV FRQVWLWXWLQJDQGPDLQWDLQLQJ´LQWHUQDOIRUPVRIVROLGDULW\µ$ODVWKH H[SRVLWLRQLVIRJJ\DQGFRQIXVLQJ   :H DUH VSHDNLQJ RI ZKDW WKH FDQRQLVWV VRPHZKDW ZRRGHQO\ GLVWLQ - guish as a universitas personarum rather than a universitas rerum . The SULQFLSOHRIXQLW\FRQVLVWVSULPDULO\LQWKHXQLW\RIWKHSHUVRQVUDWKHU WKDQLQWKHXQLW\RIWKHWKLQJVZKLFKDUHRUJDQL]HGRUDVZHMXVWVDLG “pooled.”   ´,Q WKLV ZD\ ZKDW ZH QRZDGD\V FDOO WKH SULQFLSOH RI VROLGDULW\ WKH YDOLGLW\RIZKLFKERWKLQWKHLQWHUQDORUGHURIHDFKQDWLRQDQGLQWKH international order I have discussed in the encyclical LVFOHDUO\VHHQWREHRQHRIWKHIXQGDPHQWDOSULQFLSOHVRIWKH &KULVWLDQ YLHZ RI VRFLDO DQG SROLWLFDO RUJDQL]DWLRQ7KLV SULQFLSOH LV IUHTXHQWO\VWDWHGE\3RSH/HR;,,,ZKRXVHVWKHWHUP¶IULHQGVKLS· DFRQFHSWDOUHDG\IRXQGLQ*UHHNSKLORVRSK\3RSH3LXV;,UHIHUVWR LW ZLWK WKH HTXDOO\ PHDQLQJIXO WHUP ¶VRFLDO FKDULW\· 3RSH 3DXO 9, H[SDQGLQJWKHFRQFHSWWRFRYHUWKHPDQ\PRGHUQDVSHFWVRIWKHVRFLDO TXHVWLRQVSHDNVRID¶FLYLOL]DWLRQRIORYH·µ -RKQ3DXO,,SDUD    6RFLHW\IRU7KRPDV$TXLQDV ,SDUD LVQRWDWKLQJEXWD communication. He quotes Augustine’s De Doctrina Christiana : “Ev- HU\WKLQJWKDWLVQRWOHVVHQHGE\EHLQJLPSDUWHGLVQRWLILWEHSRVVHVVHG without being communicated, possessed as it ought to be possessed.”   7KXV GRHV 3RSH %HQHGLFW ;9, LQ Deus caritas est  %HQHGLFW ;9,  LQVLVWWKDWVRFLDODVVLVWDQFHLVQRWMXVWDTXHVWLRQRIJHWWLQJWKH MREGRQH&DWKROLFFKDULW\LV´DQDFWLRQRIWKH&KXUFKDVVXFKµ SDUD  +HUH%HQHGLFWUHFRQQHFWVZLWKRQHRIWKHPDLQSRLQWVRI Quadra- 44 FAITH & ECONOMICS

gesimo Anno  3LXV;, 6RFLDODVVLVWDQFHLVQRWDQXQGLIIHUHQWL - DWHGGHOLYHU\V\VWHP,WPXVWUHVHFWWKHJRRGRIGLVWLQFWVRFLDOIRUPV³ IDPLO\FKXUFKDQGVRIRUWK

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John XXIII.    (QF\FOLFDO /HWWHU Pacem in terris  $SULO   5HWULHYHG2FWREHUIURPKWWSZZZYDWLFDQYDKRO\BIDWKHU john_xxiii/encyclicals/index.htm. John Paul II.    $SRVWROLF /HWWHU Mulierus dignitatem  $XJXVW   5HWULHYHG 2FWREHU   IURP http://www.vatican.va/holy_ IDWKHUMRKQBSDXOBLLDSRVWBOHWWHUVGRFXPHQWVKIBMSLLBDSOBB mulieris-dignitatem_en.html. John Paul II    (QF\FOLFDO /HWWHU  0D\   5HWULHYHG 2FWREHU   IURP http://www.vatican.va/holy_ IDWKHUMRKQBSDXOBLLHQF\FOLFDOVGRFXPHQWVKIBMSLLBHQFBB centesimus-annus_en.html. Koslowski, P.  Ethics of capitalism and critique of sociobiology: Two essays with a comment by James M. Buchanan . Berlin: Springer. Leo XIII   (QF\FOLFDO/HWWHU Rerum novarum  0D\ 5HWULHYHG 2FWREHU   IURP KWWSZZZYDWLFDQYDKRO\BIDWKHUOHRB[LLL HQF\FOLFDOVGRFXPHQWVKIBO[LLLBHQFBBUHUXPQRYDUXPB en.html. Leo XIII.   (QF\FOLFDO/HWWHU Graves de communi re  -DQXDU\  5HWULHYHG2FWREHUIURPKWWSZZZYDWLFDQYDKRO\BIDWKHU OHRB[LLLHQF\FOLFDOVGRFXPHQWVKIBO[LLLBHQFBBJUDYHVGH communi-re_en.html. de Lubac, H.  Catholicism: Christ and the common destiny of man /&6KHSSDUG 6U((QJOXQG7UDQV-5DW]LQJHU)RUHZRUG 6DQ Francisco: Ignatius Press. Paul VI.    (QF\FOLFDO /HWWHU Populorum progressio  0DUFK   5HWULHYHG2FWREHUIURPKWWSZZZYDWLFDQYDKRO\BIDWKHU SDXOBYLHQF\FOLFDOVGRFXPHQWVKIBSYLBHQFBBSRSXORUXPB en.html. Pius XI.  (QF\FOLFDO/HWWHU Quadragesimo anno  0D\ 5HWULHYHG 2FWREHU   IURP KWWSZZZYDWLFDQYDKRO\BIDWKHUSLXVB[L HQF\FOLFDOVGRFXPHQWVKIBS[LBHQFBBTXDGUDJHVLPRDQQRB en.html. Polanyi, K. >@ The great transformation: The political and economic origins of our time  -(6WLJOLW])RUHZRUG %RVWRQ%HDFRQ Press. 3RQWLÀFDO &RXQFLO IRU -XVWLFH DQG 3HDFH    Compendium of the social doctrine of the Church. Washington, DC: United States &RQIHUHQFHRI&DWKROLF%LVKRSV Rhonheimer, M.    &DSLWDOLVP IUHH PDUNHW HFRQRP\ DQG WKH FRPPRQJRRG7KHUROHRIVWDWHDXWKRULWLHVLQWKHHFRQRPLFVHFWRU 46 FAITH & ECONOMICS

In 06FKODJ -$0HUFDGR (GV  Free markets and the culture of common good. New York: Springer. Shields, L.W.   The history and meaning of the term social justice . 3K''LVVHUWDWLRQ8QLYHUVLW\RI1RWUH'DPH1RWUH'DPH,1 Q