¹ Novak, Michael, The Catholic Ethic and the Spirit of Capitalism (New York: Free Press, 1993).Google Scholar

² Neuhaus, Richard John, Doing Well and Doing Good: The Challenge to the Christian Capitalist (Garden City, NY: Doubleday, 1992).Google Scholar

³ Coleman, John A., “Neither Liberal nor Socialist” in One Hundred Years of Catholic Social Thought, ed. Coleman, John A. (Maryknoll, NY: Orbis, 1991), 32.Google Scholar

⁴ Neuhaus and Novak hold that experience teaches the importance of a free market economy to support a political democracy. Democratic socialism is therefore an abstraction not requiring much discussion for them.

⁵ Neuhaus, , Doing Well and Doing Good, 63.Google Scholar

⁶ Ibid., 48.

⁷ Ibid., 240.

⁸ Ibid., 279. Neuhaus offers general directions for the reconstruction of social policy. Such reconstruction contains a very limited role for the state, and will stress the role of mediating institutions (especially the family) in achieving the common good. This reconstruction demands that the poor, whose problem is not exploitation but exclusion from full participation in society, be brought into the process of production and exchange. There will necessarily be a role for the Judeo-Christian tradition in a successful reconstruction.

⁹ Ibid., 31.

¹⁰ Because his work tends to play down the responsibilities of the state in achieving the common good, Novak's work is not infrequently described (accused may be a better word) as libertarian. Novak rightly rejects this description. From beginning to end what Novak says about economics must be seen in the context of a tripartite system of politics, economics, and culture.

¹¹ Johnson, Thomas S., “Capitalism after Communism” in One Hundred Years of Catholic Social Thought, 240.Google Scholar

¹² Mounier, Emmanuel, Personalism (Notre Dame, IN: University of Notre Dame Press, 1950), xvi.Google Scholar

¹³ Mounier, Emmanuel, Be Not Afraid: A Denunciation of Despair (New York: Sheed and Ward, 1946), 193.Google Scholar

¹⁴ Mounier, , Personalism, 17.Google Scholar

¹⁵ Amato, Joseph, Mounier and Maritain: A French Understanding of the Modern World (University, AL: University of Alabama Press, 1975), 7.Google Scholar

¹⁶ Mounier, Emmanuel, A Personalist Manifesto, (New York: Longmans, Green, 1938), 89.Google Scholar

¹⁷ Mounier, , Personalism, 19.Google Scholar

¹⁸ Ibid., 21.

¹⁹ Mounier, , A Personalist Manifesto, 93.Google Scholar

²⁰ Mounier, , Personalism, 25.Google Scholar

²¹ Ibid., 50.

²² Mounier considers the extent to which the modern Christians should become more assertive with respect to the social implications of faith, and less concerned with reconciliation and individual piety: “These crooked beings who go forwards in life only sidelong and with downcast eyes, these ungainly souls, these weighers-up of virtues, these dominical victims, these pious cowards, these lymphatic heroes, these sugary infants, these colourless virgins, these vessels of ennui, these bags of syllogisms, these shadows of shadows, are these the vanguard of Daniel marching against the Beast?” (Mounier, Emmanuel, The Spoil of the Violent [London: Harvill, 1955], 3).Google Scholar Mounier laments here the appearance of a Christian personality type which is increasingly taken as normative for Christians. The personality type is passive, sweet, not interested in competition, social ethics, and issues of power. According to Mounier, this personality type is influenced by Jansenism and gives support to specifically Nietzschian criticisms of Christianity as a pathological expression of religious sentiment.

²³ Novak, , The Catholic Ethic, 27.Google Scholar

²⁴ Novak, Michael, The Spirit of Democratic Capitalism (New York: Simon & Schuster, 1982), 357.Google Scholar

²⁵ Mounier, , Be Not Afraid, 176.Google Scholar

²⁶ Bellah, Robertet al., Habit of the Heart: Individualism and Commitment in American Life (New York: Harper & Row, 1985).Google Scholar

²⁷ Ibid., 72.

²⁸ Mounier, , Personalism, 5.Google Scholar

²⁹ Ibid., 14-15.

³⁰ Ibid., 2.

³¹ Mounier, , Be Not Afraid, 128–29.Google Scholar

³² Novak, , The Spirit of Democratic Capitalism, 341.Google Scholar

³³ Mounier, , Personalism, 109.Google Scholar

³⁴ Ibid., 110.

³⁵ Ibid.

³⁶ Lebacqz, Karen, Six Theories of Justice (Minneapolis: Augsburg, 1986), 101.Google Scholar, 116.

³⁷ Harrison, Beverly Wildung, Making the Connections: Essays in Feminist Social Ethics, ed. Robb, Carol (Boston: Beacon, 1985), 243.Google Scholar Another incisive collection of essays from a variety of authors which touches on feminist incarnational method is found in Christ, Carol P. and Plaskow, Judith, eds., Womanspirit Rising (San Francisco: Harper Collins, 1992).Google Scholar

³⁸ The only positive point made with respect to liberation theology is that it has pointed out the problem of poverty. Yet this theology and the movements that it represents offer no other insights.

³⁹ Mounier, , Personalism, 76.Google Scholar

⁴⁰ Mounier acknowledges his debt to Maurice Blondel; see Blondel, , Action: Essay on a Critique of Life and Science of Practice (1893) (Notre Dame, IN: University of Notre Dame Press, 1984).Google Scholar

⁴¹ Mounier, , A Personalist Manifesto, 31.Google Scholar

⁴² Mounier, , Personalism, 97.Google Scholar

⁴³ In light of the appearance of Quadragesimo Anno (1931) it is interesting to note that personalism for Mounier did not lead to consideration of corporative systems of political economy since these give insufficient attention to issues of power and conflict of interest: “Some thinkers imagine a corporative economy modeled upon the human organism, and postulate a harmony of workers, employers, nation and state by a mythical analogy which is in striking contradiction with the actual and enduring divergences of interests” (Mounier, Personalism, 105).

⁴⁴ Ibid.

⁴⁵ Ibid., 104; emphasis added.

⁴⁶ Mounier breaks with Marxism in his theoretical analysis of personal life. Mounier the Christian personalist understands material possessions not only according to their use in meeting basic needs but also according to the exigencies of personality development freely undertaken.

A helpful analysis of the possibilities of a dialogue between Marxism and Mounier's Christian personalism is found in Hill, Patrick, “Mounier's Integral Realism” in Marxism and Christianity, ed. Aptheker, Herbert (New York: Humanities Press, 1968).Google Scholar Concerning the issue before us now Hill says the following: “The Christian, however, passionate his longing for the Kingdom, must recognize that the actualization of the Kingdom, the ability to respond to the higher values of personal life and, most of all, to the Personhood of Christ, presupposes not only a liberation from basic anxieties about the vital minimum necessary to sustain life, but also a range of possessed objects which anchors this existent being in his objectivity and his uniqueness. These are the ‘terrestrial conditions’ upon which actualization of the Kingdom waits” (192-93).

⁴⁷ Mounier, , A Personalist Manifesto, 25–26.Google Scholar

⁴⁸ Mounier, , Be Not Afraid, 176.Google Scholar

⁴⁹ Novak, , The Catholic Ethic, 81–82.Google Scholar

⁵⁰ Novak, Michael, Free Persons and the Common Good (New York: Madison, 1989), 83.Google Scholar

⁵¹ Ibid., 84.

⁵² Arguably the most significant American political theorist in this century has been John Rawls. Rawls, who has articulated a powerful version of liberal social theory, goes to great length to distance his work from anything that contains a substantive philosophical anthropology. See Rawls, John, A Theory of Justice (Cambridge: Harvard University 1971)Google Scholar, and Rawls, John, “Justice as Fairness: Political not Metaphysical,” Philosophy and Public Affairs 14 (Summer 1985): 223–51.Google Scholar

⁵³ Mounier, , Spoil of the Violent, 85.Google Scholar