Building on the work of Elinor Ostrom (Governing the Commons) the author examines how the different shared goods of a democratic society are shaped by technology and demonstrates how club goods, common pool resources, and public goods are supported, enhanced, and disrupted by technology. He further argues that as the common good is undermined by different interests, it should be possible to reclaim technology, if the members of the society conclude that they have something in common.

The commodification of science—often identified with commercialization, or the selling of expertise and research results and the “capitalization of knowledge” in academia and beyond—has been investigated as a threat to the autonomy of science and academic culture and criticized for undermining the social responsibility of modern science. In From Commodification to the Common Good, Hans Radder revisits the commodification of the sciences from a philosophical perspective to focus instead on a potential alternative, the notion of public-interest science. Scientific knowledge, he argues, constitutes a common good only if it serves those affected by the issues at stake, irrespective of commercial gain. Scrutinizing the theory and practices of scientific and technological patenting, Radder challenges the legitimacy of commercial monopolies and the private appropriation and exploitation of research results. His book invites us to reevaluate established laws and to question doctrines and practices that may impede or even prohibit scientific research and social progress so that we might achieve real and significant transformations in service of the common good.

Robert B. Reich makes a powerful case for the expansion of America’s moral imagination. Rooting his argument in common sense and everyday reality, he demonstrates that a common good constitutes the very essence of any society or nation. Societies, he says, undergo virtuous cycles that reinforce the common good as well as vicious cycles that undermine it, one of which America has been experiencing for the past five decades. This process can and must be reversed. But first we need to weigh the moral obligations of citizenship and carefully consider how we relate to honor, shame, patriotism, truth, and the meaning of leadership. Powerful, urgent, and utterly vital, this is a heartfelt missive from one of our foremost political thinkers.

"How adroitly he cuts through the crap and really says something", describes "The Village Voice" of world-famous political writer and lecturer Noam Chomsky. In his latest report on the state of the world, Chomsky discusses a breathtaking variety of topics, ranging from Japan's trade policies to the "war" on drugs, corporate welfare, and much more.

Political philosophy is nothing other than looking at things political under the aspect of eternity. This book invites us to look philosophically at political things in J.R.R. Tolkien’s legendarium, demonstrating that Tolkien’s potent mythology can be brought into rich, fruitful dialogue with works of political philosophy and political theology as different as Plato’s Timaeus, Aquinas’ De Regno, Hobbes’s Leviathan, and Erik Peterson’s “Monotheism as a Political Problem.” It concludes that a political reading of Tolkien’s work is most luminous when conducted by the harmonious lights of fides et ratio as found in the thought of Thomas Aquinas. A broad study of Tolkien and the political is especially pertinent in that the legendarium operates on two levels. As a popular mythology it is, in the author’s own words “a really long story that would hold the attention of readers, amuse them, delight them, and at times maybe excite them or deeply move them.” But the stories of The Silmarillion and The Lord of the Rings contain deeper teachings that can only be drawn out when read philosophically. Written from the vantage of a mind that is deeply Christian, Tolkien’s stories grant us a revelatory gaze into the major political problems of modernity—from individualism to totalitarianism, sovereignty to surveillance, terror to technocracy. As an “outsider” in modernity, Tolkien invites us to question the modern in a manner that moves beyond reaction into a vivid and compelling vision of the common good.

This books analyzes international financial markets and environmental problems as typical examples of transnational common goods and considers the factors affecting the strategic constellations of countries in common goods provision, in particular the strategic effects of multi-level governance.

The idea of the common good was borrowed by the Fathers of the early Catholic Church from the rich philosophical traditions of ancient Greece and Rome. It has been a fundamental part of Catholic thinking about social, political, and economic life throughout the Catholic intellectual tradition, from Augustine and Aquinas to modern Catholic social thought in the encyclicals of popes in recent centuries. Yet this history has been rooted in the traditions of philosophy and theology. With the rise of the social sciences in the nineteenth century as distinct disciplines no longer limited to the methods of their philosophical origins, humanity has learned a great deal more about the human condition. Empirical Foundations of the Common Good asks two questions: what have the social sciences learned about the common good? how might theology alter its understanding of the common good in light of that insight? In this volume, six social scientists, with backgrounds in economics, political science, sociology, and policy analysis, speak about what their disciplines have to contribute to discussions within Catholic social thought about the common good. Two theologians then respond by examining the insights of social science and exploring how Catholic social thought can integrate social scientific insights into its understanding of the common good. This volume's interplay of social scientific and religious views is a unique contribution to contemporary discussion of what constitutes "the common good."

Each year, roughly a million new cases of cancer appear in the US, and more than 500,000 Americans die annually of premature death. Although medical progress has slowed cancer mortality, its incidence is increasing roughly six times faster than cancer mortality is decreasing. Breast cancer, in particular, has been increasing about one percent each year since 1973. At least two of the factors responsible for this surge in breast cancer are women's use of medically-prescribed synthetic hormones and the exposure of the entire population to chemicals such as dioxin. Both exposures increase the likelihood of breast cancer. Although many ethicists worry about involuntary societal imposition of chemicals such as dioxin, through industrial and agricultural processes, allegedly voluntary exposures also constitute both, a public-health problem and a biomedical-ethics difficulty. Physicians recommend synthetic hormones, for example, to women who apparently take them voluntarily. In the case of in vitro fertilization, doctors prescribe hormones to induce egg production and to increase the chances of reproduction for couples who are unable to have children. Despite the benefits of medical technologies such as hormone stimulation and in vitro fertilization, they also carry great risks. The price that childless women pay, for their opportunity to have children through in vitro fertilization, may be their own increased risk of diseases - such as breast cancer - that are hormone dependent.

Every kind of exploration is touched in some way by a philosophy of persons; touched and often vitally enhanced. This collection sets out to mine this rich seam of influence, bringing together authors keen to strike new developments and applications. Together, they have put their philosophy of persons to work in fields as wide-ranging as the moral and the metaphysical, the practical and the political, the cultural and the cosmological. In doing so, they have drawn on and illustrated the depth and breadth of modern Personalist thought, demonstrating its crucial relevance to debates across the entire philosophical spectrum. Whether they are familiar with the Personalist tradition or no, readers from every corner of the philosophical world will find much here to challenge and stimulate them. Most importantly, they will find a new and badly needed philosophical perspective.

Are colleges and universities in a period of unprecedented disruption? Is a bachelor's degree still worth the investment? Are the humanities coming to an end? What, exactly, is higher education good for? In For the Common Good, Charles Dorn challenges the rhetoric of America's so-called crisis in higher education by investigating two centuries of college and university history. From the community college to the elite research university—in states from California to Maine—Dorn engages a fundamental question confronted by higher education institutions ever since the nation's founding: Do colleges and universities contribute to the common good? Tracking changes in the prevailing social ethos between the late eighteenth and early twenty-first centuries, Dorn illustrates the ways in which civic-mindedness, practicality, commercialism, and affluence influenced higher education's dedication to the public good. Each ethos, long a part of American history and tradition, came to predominate over the others during one of the four chronological periods examined in the book, informing the character of institutional debates and telling the definitive story of its time. For the Common Good demonstrates how two hundred years of political, economic, and social change prompted transformation among colleges and universities—including the establishment of entirely new kinds of institutions—and refashioned higher education in the United States over time in essential and often vibrant ways.