Neoteronous
A Modern Man Standing in the Tradition of Catholic Platonism
A Modern Man Standing in the Tradition of Catholic Platonism
Thursday, June 08, 2006
From JPG:
"Of course, different interpretations of opposition are possible, but we have here adopted the one that sees it as essentially an attitude of solidarity; . . . Those who stand up in opposition do not intend thereby to cut themselves off from their community. On the contrary, they seek their own place within the community, they seek for that participation and that attitude to the common good which would allow them a better, a fuller, and a more effective share in the community.
"The attitude of opposition is a function, on the one hand, of the particular view one takes of the community and of what is good for it, and on the other, of the strong need to participate in the common existing and even more so in the common acting. There can be no doubt that this kind of opposition is essentially constructive; it is a condition of the correct structure of communitites and of the correct functioning of their inner system. This condition, however, must be defined precisely: the structure, the system of communities, must be such as to allow the opposition that grows out of the soil of solidarity not only to express itself within the framework of the community but also to operate for the benefit of the community-to be constructive. The structure of a human community is correct only if it admits not just the presence of a justified opposition but also that effectiveness of opposition which is required by the common good and the right of participation.
"We thus see that the common good has to be conceived of dynamically and not statically-a fact that has been briefly noted earlier. Essentially it must liberate and support the attitude of solidarity but never so as to stifle and shut itself off from opposition. It seems that the principle of dialogue is very aptly suited to that structure of human communities and participation which satisfies these needs. . . . Admittedly opposition may make the coexistence and cooperation of men more difficult, but it should never damage or prevent them. The principle of dialogue seems to be best suited to select and bring out what in controversial situations is right and true, and to eliminate any partial, preconceived, or subjective views and attitudes. . . . All this confirms the value of the principle of dialogue, which without evading the strains, the conflicts, or the strife manifest in the life of various human communities takes up what is right and true in these differences, what may become a source of a good for men."
-Person and Act, pp. 342-344
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From JPG:
"Of course, different interpretations of opposition are possible, but we have here adopted the one that sees it as essentially an attitude of solidarity; . . . Those who stand up in opposition do not intend thereby to cut themselves off from their community. On the contrary, they seek their own place within the community, they seek for that participation and that attitude to the common good which would allow them a better, a fuller, and a more effective share in the community.
"The attitude of opposition is a function, on the one hand, of the particular view one takes of the community and of what is good for it, and on the other, of the strong need to participate in the common existing and even more so in the common acting. There can be no doubt that this kind of opposition is essentially constructive; it is a condition of the correct structure of communitites and of the correct functioning of their inner system. This condition, however, must be defined precisely: the structure, the system of communities, must be such as to allow the opposition that grows out of the soil of solidarity not only to express itself within the framework of the community but also to operate for the benefit of the community-to be constructive. The structure of a human community is correct only if it admits not just the presence of a justified opposition but also that effectiveness of opposition which is required by the common good and the right of participation.
"We thus see that the common good has to be conceived of dynamically and not statically-a fact that has been briefly noted earlier. Essentially it must liberate and support the attitude of solidarity but never so as to stifle and shut itself off from opposition. It seems that the principle of dialogue is very aptly suited to that structure of human communities and participation which satisfies these needs. . . . Admittedly opposition may make the coexistence and cooperation of men more difficult, but it should never damage or prevent them. The principle of dialogue seems to be best suited to select and bring out what in controversial situations is right and true, and to eliminate any partial, preconceived, or subjective views and attitudes. . . . All this confirms the value of the principle of dialogue, which without evading the strains, the conflicts, or the strife manifest in the life of various human communities takes up what is right and true in these differences, what may become a source of a good for men."
-Person and Act, pp. 342-344
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