Belongingness: In Search of a Framework for Authentic Integration of Migrants

У статті аналізуються функціональні принципи соціального вчення Української греко-католицької церкви 1991-2011 рр.: спільного блага, субсидіарності й солідарності, на основі яких церква пропонує будувати суспільні відносини. Розглядається розуміння церквою вказаних принципів і специфіка їх використання в діяльності церкви. З'ясовано, що завдяки принципу спільного блага церква операціоналізує власне розуміння єдності суспільства й використовує цей принцип для оцінки діяльності членів цього суспільства. При цьому УГКЦ не сприймає твердження про подільність спільного блага та його утилітаристське розуміння як найбільше добро для найбільшої кількості людей. Принцип субсидіарності в ученні церкви слугує для обґрунтування та тлумачення поняття автономії особи щодо суспільства та одних суспільних об'єднань щодо інших. Натомість принцип солідарності церква осмислила як інтегративний, покликаний до узгодження вимог двох попередніх принципів через вихід за рамки суто раціонального аналізу дійсності у сфери етики, людської гідності та міжособистісного спілкування.

The focus of this article is how the basic knowledge that is used to determine legal changes in the area of social security changed between 1950 and 2000 in Nordic social security systems, especially in Sweden. It also examines whether trust in the ability of the state to govern has declined, and if so, what has replaced it. The article evaluates legal changes regarding the shaping of social rights and their administration, using the principles of subsidiarity and solidarity as tools. The idea that the welfare of the individual must always be balanced against the welfare of society as a whole means that power must sometimes be relocated upwards to the level where it will do most good for ‘the benefit of everyone’. Hence, the principle of subsidiarity must be supplemented by the principle of solidarity, which entails a collective responsibility for everyone's good and thus contributes to the realisation of the common good. Individual and collective responsibility must be balanced in order for the good of the individual and the common good to be fulfilled from the point of view of the prevailing values of justice and effectiveness. The article concludes that, for demographic, financial, legal, and above all, ethical reasons a reconstruction of the social project is needed.

This commentary defines what shared yet differentiated ethical responsibilities to tackle antimicrobial resistance (AMR) mean, by introducing a threefold principled account of AMR global governance. It argues that the principles of solidarity, subsidiarity, and stewardship can be especially helpful for further justifying some of the universal, differentiated, and individual responsibilities that Van Katwyk et al propose. The upshot of my threefold principled account of AMR global governance is a less ambitious AMR treaty, one that can only justify (i) universal duties of global coordination (as per the principle of solidarity); (ii) differentiated duties to local communities, which bear the primary AMR responsibilities (as per the principle of subsidiarity); and (iii) individualized duties for ensuring truthful, evidence-based, consistent, and timely shared accountable communication (as per the principle of stewardship).

Gender is a social-cultural characteristic that links roles, identities and opportunities to the aspect of being male or female, while gender equity refers to the process of being fair to men and women in the treatment and access to opportunities. In sub-Saharan Africa, gender inequity among women persists and is worse for women with disabilities as they face additional barriers to accessing basic services such as education, housing, healthcare, mobility, employment and empowerment opportunities. Despite progressive reforms that mandate the participation of women, particularly women with disabilities at international and country levels, this group of women continue to face barriers to basic rights and participation. This opinion piece discusses the bioethical principles of solidarity and subsidiarity in advancing intersectional feminism and disability rights in sub-Saharan Africa. By definition, solidarity is the global coordination of a cause to protect human dignity based on the reality of our interconnectedness and quest for mutual flourishing. On the other hand, subsidiarity is the decentralization of decision-making processes among multiple stakeholders to empower populations with the greatest need. Hence, the principles of solidarity and subsidiarity are progressive rights-based approaches that may be used to tackle structural inequalities and promote social protection systems for gender and disability. As such, sub-Saharan Africa stands to benefit from such frameworks to address forms of systemic oppression and facilitate respect for the rights and dignity of vulnerable populations such as women with disabilities. The rights of women with disabilities cannot be achieved in isolation as they are linked to other ethical principles of respect for difference, accessibility, and equality of opportunity. Therefore, if well implemented, acts of solidarity and subsidiarity transcend individual goals to advance collective action for intersectional and inclusive frameworks that meet the needs of women with disabilities in their complexities and diversity.

The purpose of the article is a comprehensive analysis of the legal regulation of social security principles in the countries of the European Union and Ukraine. The application of the comparative law method can serve as an analysis of the principle of solidarity in the social security systems of Ukraine and the European Union. In Germany, the social insurance system is built on mandatory contributions from employees and employers with a clearly defined balance of responsibility of the parties. In France, along with the insurance principle, state budget financing plays a significant role, which strengthens the guarantee nature of social payments. In Ukraine, the principle of solidarity is also enshrined at the legislative level, but its implementation is complicated by demographic factors and the deficit of the Pension Fund. Comparative analysis allows us to establish that the effectiveness of the implementation of the principle of solidarity depends not only on regulatory consolidation, but also on the stability of the financial and economic system of the state. The normative sources that define the fundamental principles of social protection, in particular the principles of solidarity, universality, subsidiarity, equality and non-discrimination, are studied. The influence of European Union law on the formation of national models of social security is considered, as well as the prospects for harmonizing Ukrainian legislation in the context of European integration processes. Directions for improving Ukrainian legislation taking into account European standards are proposed. Ukrainian legislation contains the basic principles of social security, but requires further systematization and harmonization with European standards.

Western medicine developed as an expression of Christian charity and played a large role in the growth of the early church. Despite its original foundation in Christian moral principles, modern medicine has deviated from its origins. The principles of human dignity, solidarity, and subsidiarity have been subjugated to a materialist and transactional construct that forms the basis of the contemporary medical delivery and financing systems. The dehumanization of both healthcare practitioners and patients by the partnership of governmental and corporate entities, and the use of health care as a political instrument, has debased the original mission of the medical profession and represents an affront to the principles of Catholic social teaching (CST). This essay explores the ways in which the US medical delivery and financing systems violate the principles of CST by means seldom recognized due to the inurement of the public and medical professionals. By examining the prevailing healthcare model through the lens of CST, the author illustrates the ways in which CST principles are systematically violated. This analysis serves as the foundation of a Catholic response to the question of how faithful Christians might live out their calls to holiness through the exercise of their professional vocations. A vision of an invigorated model of medicine as vocation, along with illustrative examples, is presented. By exemplifying the principles of human dignity, solidarity and subsidiarity in health care, Christians can seize a golden opportunity for evangelization by rearticulating the historical spiritual mission of Western medicine.

This chapter explores the contribution of Catholic Social Teaching (CST) to ethical reflection on work and its practical implications for labour law. It concludes that CST makes a valuable contribution because it articulates a justification for labour rights premised upon the dignity of the human person. CST proposes an understanding of dignity that is infused with the principle of solidarity. This means that dignity entails just relationships between workers and their employers. In CST, the ethical significance of work lies in the fact that it is performed by human persons, a dimension that has increasing salience in the face of digitalization. In keeping with the principle of subsidiarity, dignity entails the participation of workers, including through trade unions. The chapter argues that CST offers insights into the content and direction of contemporary labour law. Applied to EU labour law, it finds that the latter is broadly congruent with CST’s belief that the market must be ordered to serve the common good. It observes, however, that the dignity of work has not yet established itself as a strong influence upon EU labour law. The chapter concludes with a discussion of the relationship between faith and labour law. It maintains that faith-based perspectives can play a constructive part in public deliberation on the regulation of work. Such dialogue may also facilitate religions in their own critical reflection on how they apply their beliefs to modern contexts.

As the nature of poverty changed significantly from the medieval to the modern and contemporary periods, so also has natural law reflection on poverty. This chapter begins with an exposition of the basic lines of Thomas Aquinas's natural law ethic, particularly as it was applied to poverty, and provides a brief explication of one of this tradition's most important early modern advocates, Bartolome de Las Casas, O.P. It also examines the work of John Finnis, one of the founders of the new natural law theory, and the use of his theory by a development economist, Sabina Alkire. Natural law approaches responsibility for domestic poverty in terms of three principles: the principle of solidarity, the principle of subsidiarity, and the principle of the common good regarding the state as ultimately responsible for promoting the public good when other agencies fail to do so.

PurposeThe purpose of this article is to discuss a humanistic perspective on corporate community involvement (CCI), proposing the concept of humanistic corporate community involvement (HCCI). This concept is illustrated through a case study.Design/methodology/approachThe understanding of humanism applied is one drawn from Catholic social teaching. The case has been developed from the personal experience of one of the authors (Mammoser), enriched with interviews and reports, along with some public information, which helps to understand the socio‐cultural context.FindingsHCCI is defined by four characteristics: recognizing and respecting human dignity and rights, fostering integral human development, acting virtuously; this means that the social actions included in CCI have the direct motive of doing good, and organizing social actions in accordance with both the Principle of Solidarity and the Principle of Subsidiarity. The specification of these characteristics can vary from one situation to another. Here we discuss a real case in which these characteristics underlie a successful project in the USA, jointly developed by the US company Walgreens and the Midtown Educational Foundation, a Chicago‐based NGO.Research limitations/implicationsThe case study does not seek to suggest that this is the only way for CCI with a humanistic approach, but to shed light on and motivate other similar initiatives.Practical implicationsFindings provide new horizons to undertake CCI and a project, which could be included within the best practices in this field.Originality/valueThe paper provides a new approach to CCI based on a humanistic perspective, which enriches other approaches. In doing so, it does not consider such involvement as a means for public relations, reputation enhancement, and ultimately profits. It goes beyond a generic contribution to public good, or of a fair return to society for what a company has received from it. Integral human development of individuals and communities is its goal.

Public Goods in the Debate on the Distribution of Competences in the EU

Autonomy, Subsidiarity, Solidarity: Foundations of Cooperative Federalism

Recent publications such as The Blackwell Companion to Christian Ethics, edited by Stanley Hauerwas and Samuel Wells (Malden, MA: Blackwell, 2004), reaffirm traditional interconnections between worship and ethics. Bernd Wannenwetsch's Anglican–Lutheran informed study, an English translation of his 1997 Gottesdienst als Lebensform: Ethik für Christenbürger, contributes to this conversation by developing an engaging account of Christian citizenship that mediates debates between liberal and communitarian frameworks. The basic presupposition of the book is that ethics begins with worship, which, according to Wannenwetsch, amounts to a capacious ‘form of life’ as conceived by Wittgenstein's late philosophy that underlies (and therefore cannot be attenuated by) public political participation. In the book's three principal thematic sections, Wannenwetsch examines the dimensions of worship vis-à-vis Christian ethics: worship as the foundation, the critical power, and the formative power for Christian ethics. One of the book's strengths is its sustained dialogue between Scripture, Luther's theological ethics, and recent thinkers, including Hannah Arendt (Wannenwetsch's most frequent interlocutor), Charles Taylor, Wittgenstein, James Cone, John Milbank, Barth, Richard Rorty, and Habermas. These dialogues demonstrate the critical breadth of Wannenwetsch's project, but they could benefit from more nuanced distinctions. For example, Wannenwetsch remains uncharitable to the Catholic tradition because he discovers ‘certain characteristics of a clerical ethic’ (p. 56) in papal writings. Although Wannenwetsch also notes specifically Protestant variants of the clericalization of ethics, his reduction of Catholicism lapses into tired denominational dichotomies. This reduction glosses Catholicism's robust social teaching, notably its principles of solidarity and subsidiarity that illuminate two of Wannenwetsch's central concerns: the relationship between oikos and polis and the demands of neighbourliness. Another shortcoming of these dialogues derives from his failure to note the dynamics of power and oppression in politics outside of—and within—the Church. Wannenwetsch distinguishes his preferred concept of political worship from political theology, ‘which aims at the politicization of the whole of life’ (p. 12). Yet, part and parcel of serving as Christ to the neighbour—in the way that Jesus challenged social boundaries and oppressive mechanisms and ministered to those excluded from political participation—demands unmasking hegemonic power structures. Wannenwetsch insightfully argues that the heart of political worship consists of intercession and compassion, where ‘the permanent political task’ (p. 341) of Christians is to serve as advocates for others. In carrying out this advocacy, political theology, and its analogues in feminist, liberation, and womanist theologies, integrates praxis and a complex hermeneutics, a hermeneutics of suspicion and retrieval. Wannenwetsch contends that in and through worship the hermeneutics of suspicion ‘can be unlearnt’ (p. 296); however, it is precisely through such a hermeneutics that one reconfigures the relationships between self, other, and world, calls the world into ethical and political accountability as it offers resistance as well as forgiveness, and enables others’ voices to be heard in a transformed world (p. 324) without capitulating the basic tenets of Scripture and tradition.

Diseases of all kinds, especially contagious ones that destroyed societies, mobilized the Church community to help. This is what happened in the present situation. The Church has not forgotten her faithful; he met them in a difficult social situation. The pandemic changed the possibility of religious engagement, both personal and family and social, of seniors. They were not able to participate directly in the Holy Mass, receive Communion and other sacraments. They also had to change the routines of spiritual and religious life. Virtual reality had to replace the real one, but the Catholic Church has always tried to stay close to society. The ministry had to be implemented in a virtual formula. Nevertheless, various ideas for pastoral care in a pandemic situation on the part of the Church were used. The activity of the Catholic Church has become the basis for the implementation of the new evangelization based on virtual activity, and the Church has joined in this narrative and activity within the framework of the propagated social principles of the Church: the principles of the common good, the principles of solidarity and subsidiarity. This chapter presents the activities of the Catholic Church in the face of the COVID-19 pandemic and spiritual help for the elderly at risk of this virus.

Basic human rights are set out in the Universal Declaration of Human Rights. Moreover, human rights to the environment were identified with 3rd generation human rights as the principles of solidarity and subsidiarity. These rights may be disturbed through pollution of the environment causing by improper waste management…Therefore, it is important to comply with the various principles of waste management specified in the Directive 2008/98/EC, which provisions were implemented into the legislation of Poland and Lithuania. The purpose of this article is indicate the legal principles of waste management and human rights to the environment for example of these countries. In Poland, waste management should be carried out with the protection of human health and life, in particular, it must not pose a threat to environmental elements and effects on cultural and natural areas. Similarly, there are protected the same resources in Lithuania with paying attention to not exceeding the normative standards. Therefore, principles of environmental law and waste management plays a crucial role in safeguarding human right to environment due to their needs.

Sees East Germany as an important case study of an ideologically dogmatic bureaucracy which ignored people′s deep‐seated ethical norms and values. The principles of solidarity, subsidiarity and justice were insufficiently exercised. The political leadership failed to recognize and understand the degree of people′s resignation and frustration, being out of touch with socioeconomic reality. Hence it programmed false decision making and inefficiencies into a system which was held together by an excessive police apparatus, repression, corruption and propaganda. As a result, the East German system imploded under its own irrationality, induced by an almost complete loss of confidence in the ruling party and the government. Addresses primarily ethical rather than economic issues which successfully challenged the East German state.