“The end of society is the good of the community, of the social body. But if the good of the social body is not understood to be a common good of human persons, just as the social body itself is a whole of human persons, this conception also would lead to other errors of a totalitarian type. The common good of the city is neither the mere collection of private goods, nor the proper good of a whole which, like the species with regard to its individuals or the hive with respect to its bees, relates the parts to itself alone and sacrifices them to itself. It is the good human life of the multitude, of a multitude of persons; it is their communion in good living. It is therefore common to both the whole and the parts into which it flows back and which, in turn, must benefit from it. . . .
“[T]he common good of the city or of civilization — an essentially human common good in which the whole of man is engaged — does not preserve its true nature unless it respects that which surpasses it, unless it is subordinated, not as a pure means, but as an infravalent end, to the order of eternal goods and the supra-temporal values from which human life is suspended.
“This intrinsic subordination refers above all to the supernatural beatitude to which the human person is directly ordained. It is also and already related — a fact which a philosopher cannot ignore — to everything which of itself transcends political society, because all such things belong to the order of the absolute. We have in mind the [pagebreak] natural law, the rule of justice and the requirements of fraternal love; the life of the spirit and all that which, in us, is a natural beginning of contemplation; the immaterial dignity of the truth, in all domains and all degrees however humble they may be, of theoretical knowledge, and the immaterial dignity of beauty, both of which are nobler than the things of common life and which, if curbed by it, never failed to avenge themselves. In the measure that human society attempts to free itself from this subordination and proclaim itself the supreme good, in the very same measure it perverts its own nature and that of the common good — in the same measure it destroys the common good. . . . The common good of civil life is an ultimate end, but an ultimate end in a relative sense and in a certain order. It is lost if it is closed within itself, for, of its very nature, it is intended to favor the higher ends of the human person. The human person’s vocation to goods which transcend it is embodied in the essence of the common good. To ignore these truths is to sin at the same time and by the same token against both the human person and the common good.”
— from Jacques Maritain, “The Person and Society,” in The Person and the Common Good (Charles Scribner’s Sons, 1947)
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