Prof. Joshua Hochschild, Professor of Philosophy, discusses the ontology of social evil, the influence of social structures on moral agency, types of justice, the impact of social evils on distributive justice, challenges in perceiving community and moral agency, and understanding systemic racism and its effects.
Social evils impact distributive, commutative, and legal justice, hindering fair treatment, resource distribution, and participation in the common good.
Catholic social teaching provides a comprehensive understanding of social justice that emphasizes solidarity, subsidiarity, and active participation in pursuing the common good.
Recognizing and addressing social evils requires effective communication, overcoming ideological barriers, and integrating natural reason and grace to promote justice.
Deep dives
Understanding Social Evil and its Relevance to Prudence
Social evil takes various forms that threaten the discernment of justice. Some social evils directly impede distributive justice, such as structural racism that unjustly affects the distribution of resources among community members. Other social evils hinder commutative justice by impacting fair treatment and relations between individuals. Additionally, certain social phenomena make it difficult for people to participate fully in legal justice, hindering their ability to share in the common good of the community. Furthermore, there are social structures that obscure the concept of practical reason and moral agency, making it challenging for individuals to recognize themselves as responsible moral agents. Exploring the ontology of social evil and its connection to prudence allows for a deeper understanding of social phenomena and their moral implications. Aquinas' discussion of prudence offers a framework to assess the impact of social phenomena on moral choices and the pursuit of the common good. Classifying and evaluating social evils in terms of their threat to justice can provide insights for addressing these issues and fostering a society that promotes the well-being of its members.
The Complex Nature of Social Justice
The term 'social justice' is subject to different interpretations and can be misleading. While some associate it primarily with distributive justice, focused on the fair distribution of resources, the authentic Catholic understanding of social justice goes beyond mere redistribution. Social justice, in the Catholic sense, aligns with legal justice, emphasizing the unifying force that enables all members of a community to actively participate in pursuing the common good together. It recognizes the interconnectedness of individuals and their shared responsibility for building a just society. By clarifying and emphasizing the principles of solidarity and subsidiarity, Catholic social teaching offers a more comprehensive understanding of social justice and its role in promoting human flourishing.
Challenges in Recognizing and Addressing Social Evils
Recognizing and addressing social evils can be challenging due to differing perspectives on justice and moral reasoning. For instance, some people may perceive certain moral evils as acts of justice, highlighting the need for clear and effective communication. The terminology used to discuss social justice must be carefully considered to ensure shared understanding. Additionally, societal circumstances and ideologies can obscure moral agency and hinder the recognition of social evils. Technological developments and philosophical frameworks can shape patterns of behavior and limit individuals' awareness of their roles as moral agents. Overcoming these challenges requires a combination of theoretical analysis and practical efforts to help individuals better understand their situation, encouraging the experience of authentic moral choices and promoting the common good.
The Role of Natural Reason and Grace
The discernment of social evils can be facilitated by natural reason, which allows for the evaluation of social phenomena and the recognition of justice. Natural reason enables individuals to discern deficiencies in social structures and their impact on justice. However, the aid of grace provides a deeper understanding and illumination in recognizing the full extent of social evils. Standing within the body of Christ, informed by Catholic social teaching, individuals grasp the importance of conforming to Christ and the responsibility to address social evils guided by the principles of natural justice and revealed truths. The integration of natural reason and the grace of faith enhances the understanding and response to social evils, allowing for a more comprehensive evaluation and practical engagement to promote justice.
The Significance of Systemic Racism as a Social Evil
Systemic racism serves as an example of a social evil that perpetuates unjust arrangements and impacts communities. For instance, historical practices like redlining have led to lasting racial wealth disparities. While individual guilt may not apply currently, the system's prevalence has far-reaching effects. Understanding and addressing structural racism is crucial to restoring distributive and commutative justice within communities. Through recognizing the influence of social phenomena and pursuing changes that aim to rectify past and current inequalities, individuals can work toward building more equitable societies.
This lecture was given on June 2, 2023, at the 12th Annual Aquinas Philosophy Workshop at Mount Saint Mary College in Newburgh, NY
For more information on upcoming events, please visit our website at www.thomisticinstitute.org.
About the speaker:
Joshua Hochschild is a Professor of Philosophy and Director of Philosophy, Politics and Economics at Mount St. Mary’s University, where he also served six years as the inaugural Dean of the College of Liberal Arts. His primary research is in medieval logic, metaphysics, and ethics, with broad interest in liberal education and the continuing relevance of the Catholic intellectual tradition. He is the author of The Semantics of Analogy: Rereading Cajetan’s De Nominum Analogia (2010), translator of Claude Panaccio’s Mental Language: From Plato to William of Ockham (2017), and co-author of A Mind at Peace: Reclaiming an Ordered Soul in the Age of Distraction (2017). His writing has appeared in First Things, Commonweal, Modern Age and the Wall Street Journal. For 2020-21 he served as President of the American Catholic Philosophical Association.
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