Pius X
1. Man: a social
People are people biotic-those serving a life cycle, such as animals and plants, "but with different powers, because they constitute an indivisible unity of two elements: material (body) and spiritual (soul). School, is the ability or power that allows to do something. The powers that distinguish human beings are
Intelligence: the ability to help people solve problems and understand its actions.
Freedom: the ability to allow people to do something or not do it, ie choose. Will
: permissive want something, make a decision and doing.
Unlike animals, man possesses a rational nature, human knowledge transcends the physical limitations and captures the essence of things from individual data. The intellectual capacity of man is his essence, which is why the Greeks defined it as rational animal. Under this condition, you can reach the truth: proper matching of intelligence with things. It is also a free, which means to be master of his actions, unlike the animals that are governed by their instincts. It is clear that men also have instincts, but they can dominate, thus the behavior of a person is a consequence of their own decisions.
freedom is rooted in intelligence, the man to know reality, the will can decide to do good (something desirable). You can choose between several things to achieve perfection. Choosing among several options, the man decides his fate.
Freedom certainly is not absolute, is determined by physical laws and moral norms, but since you can respond differently to the requirements, man is responsible , since it is responsible for consequences of their actions.
"Human dignity requires, therefore, that man acts as conscience and free choice, ie, motivated and prompted by personal inner conviction and not under pressure from blind internal impulse or merely external pressure. (...) Each one must give an account of his life before the tribunal of God as good or bad behavior you have seen. "(GS, l7)
Social order, then, is always the result of human decisions because, unlike animals, which can only be grouped according to the imperatives instinctive, men can be and change society according to their preferences. Despite the multiple constraints is subject to temporal life of man, always have a range of possibilities to organize community life.
"But a mistaken view often leads many to mistake of thinking that the relationships of individuals with their respective political communities can be regulated by the same laws that govern the forces and irrational elements of the universe, whereas those laws are of a different kind and are to be found only there where he recorded the Creator of all, this is in the nature of man. " (PT, 6)
This conception of the dignity of man does something sacred and has three consequences in the social order:
► The company is ordered to perfection of persons
► person's condition makes man subject of inviolable rights
► Man is an active agent of social life.
Man is by nature a social being. This is not accepted by the major ideologies. The liberalism, exalts the noble savage (Rousseau) living happily in a hypothetical stage of history. The man with absolute freedom, which gives itself its own rules of conduct, is the ideal. The need led men to join, but society is a source of evil, and must limit its scope, especially with regard to its political body, the State.
For its part, the Marxist collectivism states that sociability is the only essential in man. Marx defined as a set of social relations, and has no rights that do not recognize society.
Historical experience, however, shows that human life never was not social. The same generation of a child for the parent union. There is to be as helpless as a child, that can not feed or mobilized only during the first years of life. But for an adult, the perfection of coexistence.
Man's freedom, and social status of being led Aristotle to define it as zoon politikon (Political Animal). Unlike bees and ants that build their hives and nests always the same way, people can design their cities differently. This ability to organize their own community life, is the political dimension of man.
The first consequence of any group is the need to abide by rules: rules of conduct. There are social norms (eg customs), and legal rules are mandatory. In every community, the rules are useful because they provide:
► A brake authority; prevent tyranny. ►
a brake on social overflow; prevent anarchy. ►
a brake on individual overflow, prevent exploitation and abuse.
2. natural law
Since ancient times, has recognized the validity of rules of conduct do not come from human legislation. This is known as Natural law: it is what is owed to the man by virtue of its essence, by the mere fact of being . These rules can be applied spontaneously know the reason.
same time, there is a positive law, including rules issued by the State. Both are necessary, but natural law must be the foundation of the positive.
As this right is one of the bases of the Social Doctrine, should know that characterize notes:
a) Universality : applies to all men and all times, since the essential nature is same at all.
b) Immutability : the positive laws must be updated continuously to adapt to the diversity of situations that should govern the rules of natural justice are not amended or repealed, as human nature does not undergo essential changes. As important are the historical changes do not affect the essence of man.
c) Cognocibilidad : is captured spontaneously. "In the depths of his conscience man discovers the existence of a law he does not impose itself, but which must obey, and whose voice resonates, when necessary, in the ears of your heart, warning that should love and do good and avoid evil: do this, avoid that. "(GS, l6)
Human beings have three basic tendencies:
► like all other beings, tend to preservation of life
► tends to spread of human life (species conservation) ►
by being rational, intellectual tends to perfection, moral and religious.
These three trends originate the essential rights of man:
"... every man is a person, that is, nature is endowed with intelligence and free will, and that, therefore, man himself has rights and duties flowing directly and simultaneously from their own nature. These rights and duties are therefore universal, inviolable and may not be waived under any circumstances. "(PT, 9)
If time really exist rules and customs contrary to natural law, it is because: ►
that a person knows how to act, does not guarantee that all their actions are good, because it influences the weaknesses and passions ►
are complex situations, it is not easy to discern, and may fall into error;
► practices and ideologies are erroneous, leading to obscure the moral conscience.
3. Social Groups
Man being a social being by nature, are the first groups of individuals and families who seek to channel their needs and concerns. Sociology provides a useful distinction to classify the different types of human groups, as summarized in the attached table. COMMUNITIES
COMPANIES ( Private Sector) (Public Sector)
Tribe Family Neighborhood Center City Club Race
Union National Political Party Province
State ------------- -------------------------------------------------- --------------------------------
------------ POLITICIANS -------------------------------------------------- ---------------------------------
Community: the social group formed spontaneously, links unitive among its members, who depend on their will.
Society: is a stable union of natural persons or legal entities organized to ensure a proper purpose and common.
The sum of all communities and societies living in the same area, is a political society, which can contain more than one national community (as in Belgium and Canada). Hence the importance of not confusing the concepts of society, nation and state. As an example we can refer to the document of the Episcopal Conference of Argentina "The nation we want," September 2002. In the same precisely defined:
" know that a nation is a community of people sharing many goods, but above all a history, culture and common destiny . "(p. 5)
In other paragraphs of that document states:
" We must move from a desire to be Nation build the nation we want . "(p. 4)
" only good citizens, to work with intelligence, love and responsibility, can build a society and a more just and united State . "(p. 6)
According to sociological classification, only the society and the state can be built and reformed, by decision of its members. The " nation ", to be a community, can not be built or rebuilt, by an act of will , but is formed through the centuries , by the convergence of many factors, and is sometimes blurred, as is happening in Argentina, and may even disappear.
The state is conducting an organ of a given society, not a nation, which is always headless. Hence, it is a matter of confusion referred to the Argentine State as Argentina; expression under Article 35 of the Constitution applies only used in the penalty of laws.
The nationality is an indelible mark that we receive at birth within a given community. should not be confused with the legal-political concept of "citizenship ." Society in Argentina, Argentinean people who are living by their nationality, with others, but to acquire citizenship in Argentina, belonging to another national origin. The State should govern and protect all people, so is a serious mistake not to distinguish the "nation" state.
In turn, many native Argentines, are estimated at more than one million-live outside the Argentine territory, and in some cases have acquired another citizenship. While the State can not ignore them, in fact, are outside their jurisdiction, and subordinate to the jurisdiction of another State in whose territory they live.
4. Intermediate Bodies
The Church recognizes the mission have so-called intermediate bodies, so named because they are social groups that are among the family and the state. Not so with modern ideologies.
The liberal individualism is opposed to the recognition of intermediate bodies, especially those who play a role in the economy such as trade unions. After the French Revolution, the Le Chapelier Act of l79l, prohibits unions and any association of citizens who claim to have common interests. This approach originates in the eighteenth century English deism: the nature created by God is good and if it acts freely operates. If individuals have a free hand, the balance will happen spontaneously.
The totalitarian ideologies claim to the State all social activity. In countries ruled by Marxism, the union is an organ of state. Fascism also the Charter del Lavoro, deny the legal personality of the guild. Is that the whole totalitarian concept identifies partnership with the State.
Pius XI, expresses the Catholic doctrine by stating: "those who profess the same trade can also be a free association with other purposes in any way related to the exercise of their profession. (...) And that freedom has been claimed to form associations to leave the boundaries of each profession. "(QA, p. 87)
The reality is that the social fabric is a set of interrelated associations that meet or should play an effective role for its members, as well as a defense to the excesses of the state.
5. social classes:
In society, it is possible to identify links between people who, although not known, have affinities or common interests, all such persons are not communities and private companies. Sociology as social categories called : for example, fans of the same sport. But the most important category is called class : formed by a given level or stratum of people with a similar economic position, social and cultural. There
societies with rigid stratification systems, where he born into a family of certain features can not change class. A typical case of India, who was born in the class of untouchables can not leave that class, which is aimed at menial jobs. In other countries, by contrast, the social stratification system is flexible, who was born into a poor family can, thanks to his efforts to luck, go ahead and integrate another class.
must differentiate between the social differences between people, it is a fact of reality, the ideological use of the concept of class. Indeed, some thinkers even claim that the differences are indeed a kind of selection natural, as in Darwin's theory, occurs among animals, "in which stand the fittest and the unfit must comply with harsh conditions of life. Others believe that the solution of these differences is in the class struggle , until the class of the disadvantaged who are the majority, to impose and achieve a classless society.
ISD distinguish between the essential equality of all men, and accidentally inequality for talent, health, success, etc. .- that in a society governed by the common good, not a cause of clashes or obstruct justice. The opposition of interests is inevitable, but can be balanced with the intervention of intermediate bodies and the state, without resorting to violent struggle.
"It is clear that not all men are created equal when it touches the physical ability and intellectual and moral qualities. (...) Although rightful differences exist between men, however, the equal dignity of persons demands that reach a social situation more humane and just . "(GS, 29)
6. Guiding Principles of Social Order
are three, namely:
Subsidiarity: is the supreme principle of social philosophy, as Pius XI:
"... unchanging and unchangeable principle: as you can not take from individuals and give the community what they can accomplish by their own efforts and industry, and it is not fair, a serious injury and disruption right order, to remove smaller and lower communities what they can do and give and give to a society more and more high because any action of society, by its own force and nature, should provide assistance to members social body, and never destroy and acquit. "
The State, in accordance with this principle, you should:
► Encourage the emergence of intermediate bodies; ►
stimuli, by facilities (eg tax exemptions);
► Order and supervise its operation;
► Supplementing your activity, where necessary. Solidarity
: become one with the neighbor is reciprocal to be united and bound. With the practice of this virtue is achieved that the groups and individuals work together, smoothing out the differences. Solidarity demands that those who have a God-given talent, not bury it and share it. It is not only to help and donate, but to make social use of goods and talents.
This principle also applies at the international level, as expressed by Paul VI:
"The duty of solidarity of the people is also of peoples. (...) If it is normal that a population is the first recipient of the gifts bestowed by Providence as a result of their work, no people can not, however, intends to offer his riches for their exclusive use. "(PP, 48 )
Common Good: since antiquity interpreted the relationship of man and society, the analogy of the body. Society, St. Augustine said, resembles an olive tree whose leaves fall and are reborn, while the trunk and roots remain. The Humane Society survives the changing of the individuals who compose it. Is a unit of order: all persons who are related to achieving the common good.
The common good is the basis of political legitimacy, for which a society should be given in three conditions, according to Sto. Thomas
► ensuring peace of all who form the community, without irritating inequalities and injustices;
► that all individuals and social groups to endeavor to reach a human society virtuous ►
that everyone goods, materials, cultural and spiritual in the highest degree that allows reality.
When these three conditions are verified, one achieves harmony : link unitive that gives cohesion to society.
If we analyze whether this principle is in force in our society, Argentina, just review some official figures. There are now 16,400,000 -44.3% poor - and 6,300,000 of homeless-l7% - (The Nation, 11/6/1904). Simultaneously, young l.4l3.537 between l5 and 29, neither study nor work, and one of every two children under 2 years have iron deficiency anemia, which affects cognitive development.
The conclusion is indisputable: Argentina does not apply to the common good .
The Holy Father said at a hearing officer to the then President of the Republic:
"Looking to Argentina, I hope that the assets of the Social Doctrine of the Church remains a valuable tool for guidance to overcome problems that hinder the building of a more just and fraternal. Behind situations of injustice, there is always a grave moral disorder, which not only improved technical measures applied ... . " (John Paul II, 07.04.2003)
Source:
Sacheri, Carlos. "The Church and the social", Bahia Blanca, La Nueva Provincia, 1972.
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