Introduction /Christian Lahusen and Veronica Federico --Denmark /Deniz Neriman Duru, Thomas Spejlborg Sejersen and Hans-Jörg Trenz --France /Manilo Cinalli, Carlo de Nuzzo --Germany /Ulrike Zschache --Greece /Maria M. Mexi --Italy /Veronica Federico and Nicola Maggini --Poland /Janina Petelczyc --Switzerland /Eva Fernández G.G. and Délia Girod --The United Kingdom /Tom Montgomery and Simone Baglioni --Solidarity in the European Union in times of crisis : towards "European solidarity"? /Ester di Napoli and Deborah Russo --Solidarity in times of crisis : disability, immigration and unemployment in Denmark /Deniz Neriman Duru, Thomas Spejlborg Sejersen and Hans-Jörg Trenz --Disability, unemployment, immigraiton : does solidarity matter in times of crisis in France? /Manilo Cinalli, Carlo de Nuzzo --Disability, unemployment, immigration : the implicit role of solidarity in German legislation /Ulrike Zschache --Greece in times of multiple crises : solidarity under stress? /Maria M. Mexi --Disability, unemployment, immigration : does solidarity matter at times of crisis in Italy? /Veronica Federico and Nicola Maggini --Disability, unemployment, immigration : does solidarity matter in times of crisis? : the Polish case /Janina Petelczyc --Switzerland : vulnerable groups and multiple solidarities in a composite state /Eva Fernández G.G. and Tania Abbiate --Solidarity in austerity Britain : the cases of disability, unemployment and migration /Tony Montgomery and Simone Baglioni --Conclusion:Solidarity as a public virture? /Veronica Federico.

Can the law promote moral values even in pluralistic societies such as the United States? Drawing upon important federal legislation such as the Americans with Disabilities Act, legal scholar and moral theologian Cathleen Kaveny argues that it can. In conversation with thinkers as diverse as Thomas Aquinas, Pope John Paul II, and Joseph Raz, she argues that the law rightly promotes the values of autonomy and solidarity. At the same time, she cautions that wise lawmakers will not enact mandates that are too far out of step with the lived moral values of the actual community. According to Kaveny, the law is best understood as a moral teacher encouraging people to act virtuously, rather than a police officer requiring them to do so. In Law’s Virtues Kaveny expertly applies this theoretical framework to the controversial moral-legal issues of abortion, genetics, and euthanasia. In addition, she proposes a moral analysis of the act of voting, in dialogue with the election guides issued by the US bishops. Moving beyond the culture wars, this bold and provocative volume proposes a vision of the relationship of law and morality that is realistic without being relativistic and optimistic without being utopian.

This book presents a new view on the concept of solidarity and explains how it complements justice in health and social care.

Cultural Difference and Social Solidarity: Solidarities and Social Function explores solidarity as a social function bringing to the fore the critical value of the concept of solidarity in understanding contemporary societies. The first part of the book (Solidarities) provides different theoretical approaches to the conception and exploration of solidarity that depart from the traditional and dominant perspectives within which debates about solidarity take place. This part includes chapters on the origins of the concept of solidarity in French social thought in the nineteenth century; a critical discussion of the later Foucault’s augmentation of his concerns with a critical politics of difference with a politics of parrhesia; Theodor Adorno and the identitarian logic that underpins reconciliation between difference and solidarity in initiatives such as multiculturalism; Alisdair MacIntyre and his rearticulation of Aristotelian virtue ethics to explore the value of solidarity ingrained in the practice of politics as a means of developing solidarity; and a transitional chapter that explores the social function of postcolonial theory. The second part of the book (Social Function) seeks to explore particular cases in which solidarity is constituted. The cases are diverse in global location, level of association, focus on cultural, political and policy contexts, and different approaches to analysis. As such, they provide a set of cases from which different aspects of the problems of making and remaking solidarity can be explored. These chapters include a case study in Israel exploring solidarity and social cohesion through migration, globalisation, and modernising processes; a case study of the African Village Market in Sydney, Australia; an example of the complexities of solidarity and identity in the Slovene context; and an exploration of how state action in Turkey dissolves solidarity in a community through urban housing policies.

The bestselling author of The End of History explains the social principles of economic life and tells readers what they need to know to win the coming struggle for global economic dominance.

The idea of speaking of solidarity as a virtue of interdependence appeared in Catholic Social Teaching (CST) toward the end of the 20th century. As he travelled the world, Pope John Paul II (1978-2005) was struck by the widening gap between the "haves" and the "have-nots" resulting in widespread poverty and underdevelopment. John Paul II attributed this problem to the decline in the concern for common good. He then proposed solidarity as a "path to true development" arguing that in a de facto interdependent world, it is by embracing solidarity as a virtue of interdependence that we can be better disposed to challenge the status quo (SRS, 38). Although the phenomenon of solidarity is as old as humanity, its development as a virtue of interdependence in Catholic social teaching raises questions about its plausibility as a true virtue in traditional virtue ethics. While some thinkers argue that solidarity is more the absence of a fault than a virtue, others defend it as a virtue based on Thomistic virtue theory. Still, amongst thinkers that defend it as a virtue, opinions are divided whether it is a virtue of justice or charity. John Paul II, the first to name solidarity a virtue was not clear on this. This dissertation settles this controversy by arguing that solidarity is a virtue fitting in the moral virtue category, but occupying space of its own in the Thomistic schema. Thus, chapter one investigates the origin of solidarity as a response to interdependence prior to emergence in CST. Chapter two looks into its emergence in CST as a virtue of interdependence. Chapter three examines the concept of virtue in virtue ethics. In the light of the basic characteristics of Thomistic virtue ethics, chapter four argues that as a virtue necessitated by and particularly suited for contemporary interdependence, solidarity can be situated as a virtue fitting in the moral virtue category, but occupying space of its own in the schema.