Flourishing Self and Society

This assignment analyzes the connection between individual flourishing and societal prosperity through the lens of Catholic Social Thought. It delves into nine key principles and how they promote a moral framework for achieving the needs of each person within a community. The text emphasizes the interdependence of self-development and collective well-being, arguing that both are crucial for a truly flourishing society.

Running head: CATHOLIC SOCIAL THOUGHTS 1
Principles of CST
Student’s Name
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CATHOLIC SOCIAL THOUGHTS 2
Overview
Catholic Social Thought (CST) is a doctrine that postulates that we (people) are
conjointly dependent as well as interrelated to one another (Finn, 2010). It shows that the CST
supports the point that each individual is created in the likeness of their creator. However, CST
mainly focuses on the assumption that God had a good plan for every one of us to establish the
spirit of brotherhood, justice and peace across the globe. It’s therefore understood that he (God)
is part of our living. This is not only limited to the church doctrines or practices but it is also
compromised on the means through which we live in the society. The rationale of this article is
to describe the nine principles of CST and explain how the concept of self, as well as community
are interconnected.
The principles of Catholic Social Thought
The principle of CST is a reflection of the work done by people to facilitate the whole
world on matters of dignity as well as common goodness in the society (Cornuel et al., 2010). It
has been observed that CST is categorised into nine key facets which will be discussed below.
The principles are somehow similar to one another and related to Catholicism. However, they
enhance a common person with a view of catholic concepts as well as show the link amongst
individualism and community.
1. Common good plus community
Irrespective of the evolution of new culture of fierce egoism, this principle holds that human
beings are social as well as sanctified (Himes, 2005). Besides, it has been observed that both
social structure plus potentials are influenced by both economic and political models. However,
the power as well as self-respect of people for developing in the society should be warranted by

CATHOLIC SOCIAL THOUGHTS 2
sharing common goal and development of the religious as well as the successive goods that are
the rights of the people in the society.
2. Human person Dignity
According to (Hornsby-Smith, 2006), this principle shows the aspect of being pleased,
appreciated as well as valued for the physical and emotional authenticity plus empowerment. It
was the cornerstone of realisation of a moral community plus subjected to the birth of each
person for putting the law values. Ideally, the self respect of a human person needs no restraining
since it could lower humanity (Hornsby-Smith, 2006).
3. Universal purpose of goods
This principle is that it shows a person/s right on accessing goods as well as materials with a
common objective of continued existence. However, goods and rights related to one another are
given only for the development of humankind and meet the standard of the framework as
Kammer (2004) holds.
4. Subsidiarity
The policy of Subsidiarity bridges a gap between the affected societies plus the policy makers.
It is perceived to be significant when it comes to resolving uncontrollable problems at the local
set up in the community with the aim of making immediate decisions for all (Massaro, 2005).
5. Promotion of peace.
For peace to prevail this principle comprises of three key components which include individual
commitment, justice plus the human self –respect for a common goodness. So, every time these
facets are being compromised, peace is promoted.
6. Stewardship of creation

CATHOLIC SOCIAL THOUGHTS 2
This is the understanding of human kind for the independence as well as emanating on earth as
well as shows the duty of a person. The principle entails the role of a person to develop the
surrounding environment. According to stewardship of creation, we (humans) are perceived as
caretakers and not proprietors of the environment of creation (Santos & Laczniak, 2009).
7. Participation
The principle of participation is derived out of the subsidiaries that prioritise our human rights as
well as the problems that lead to the political, cultural as well as socioeconomic environments in
which we survive.
8. Global participation
According to Scheid (2007), this principle shows a person’s liability towards one another without
taking into consideration the restriction of nationality, race, origin or any other aspect. It makes
use of thoughts of being accountable for the most significant person of one good.
9. The preferential choice for the poor.
The principle deals with the roles plus duties of charity to the CSTs thus providing an option for
dealing with the hindrances for persons living in poverty (Solari, 2007). However, it is of high
paramount to develop the growth of those poor in the community society since it equates to
serving a larger society.
How the Concept of Self and Community are interconnected?
The interconnection between self and society is discussed in the CST facets with a aspect
that the connection is common for all the places across the globe. For instance, Ubuntu is an
Africa, Bantu term meaning humanity and it includes a brief of being in the same society as the

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word illustrates itself for a person as I’m what I’m due to who we all are. Its meaning is direct to
answer the reasons to be in society for equal as well as collaborative culture (Stabilise, 2015).
1. Sociality and human being
The common practice of dignity of the human person as well as prosperous makes the
connection between community and individual very strong. Humans are social beings and are
alarmed by individualism to the extent of being distinct from the society. However, the aspect of
a person to be included in the society is a concept that we all aspire for. Henceforth, people
would not be treated with dignity plus prosperous if the community is not protected as well as
transparent for such (Van Uitert, 2007). Both individualism and society are therefore in existence
with support for one other.
2. Prosperous
Prosperity defines the completeness of a person’s social, emotional, spiritual and psychological
needs of the society. Our relationships with families and friends, employment to hold
expenditure plus chances of development are other areas of flourishing. In simple terms,
prosperity is a characteristic of life for a person since it the intermediary between deficiency,
plus sufficiency in goods (Solari, 2007). However, individual-balance of things as per the
activities as well as behaviour in life is perceived as a characteristic. Prosperity can also mean
being fair as well as satisfy restraint plus being curious for the existence of life. A person’s
temporary joy is not like prosperous behaviour since it implies to being noble plus satisfies with
self-activities. However, the flourishing self is somehow enhances in flourishing a whole society
since it comprises of the contributions by individuals.

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Catholic Social Thoughts in Relationship and Conclusion
The nine principles discussed above indirectly enforce a person to be in the society for
self plus others. The prosperity of the whole human society is an essential part of relationships.
However, the frameworks focus on a moral perspective to accomplish the needs of each person
in the society to survive as well as develop easily together with a presentation of oneness in the
society (Finn, 2010). Also, individual participation plays an integral role for unified behaviour as
well as the structure of the community. The catholic social thoughts solution defines the basic to
move on society with the same measure of care plus the wellbeing of an individual. However,
without honest plus good integration of self into the society, it’s not established trustworthy,
meaningful as well a collaborative society for service to human dignity as well as flourishing.
All in all, both the self and community are independent on one another.

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REFERENCES
Cornuel, E., Habisch, A., & Kletz, P. (2010). The practical wisdom of the Catholic social
teachings. Journal of Management Development, 29(7/8), 747-754.
Finn, D. (Ed.). (2010). The true wealth of nations: Catholic social thought and economic life.
Oxford University Press.
Himes, K. R. (Ed.). (2005). Modern Catholic social teaching: Commentaries and interpretations.
Georgetown University Press.
Hornsby-Smith, M. P. (2006). An introduction to Catholic social thought. Cambridge University
Press.
Kammer, F. (2004). Doing faithjustice: An introduction to Catholic social thought. Paulist Press.
Massaro, T. (2015). Living justice: Catholic social teaching in action. Rowman & Littlefield.
Santos, N. J., & Laczniak, G. R. (2009). “Just” markets from the perspective of Catholic social
teaching. Journal of Business Ethics, 89, 29-38.
Scheid, A. F. (2017). Catholic Social Thought. Proceedings of the Catholic Theological Society
of America, 72.
Solari, S. (2007). The contribution of neo-thomistic thought to ‘Roman Catholic’social economy.
American Review of Political Economy, 5(2), 39-58.
Stabile, S. J. (2015). The Contributions of Catholic Social Thought to the Effort to Secure Just
Wages for Workers. Journal of Catholic Social Thought, 12(1), 45-72.
Van Uitert, R. (2007). Undocumented Immigrants in the United States: A Discussion of Catholic
Social Thought and Mormon Social Thought Principles. J. Cath. Leg. Stud., 46, 277.

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