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[7] [8] Notably, Richard H. Helmholz, in a review of Common Good Constitutionalism, described it as "a serious contribution to some of the most pressing legal debates of our times." [9] Jack Goldsmith has praised Common Good Constitutionalism as "the most important book of American constitutional theory in many decades". [7]
[5] [6] It is for the common good because the end or telos of law is the good of the community it binds, and not merely the good of the lawmaker or a special interest group. [4] It is made by the proper authority who has "care of the community", and not arbitrarily imposed by outsiders. It is promulgated so that the law can be known. He says:
Book XIX of this, the main locus of Augustine's normative political thought, is focused on the question, 'Is the good life social?' In other words, 'Is human wellbeing found in the good of the whole society, the common good?' Chapters 5–17 of Book XIX address this question. Augustine's emphatic answer is yes (see start of chap. 5).
The common good is explained as not a generalised best possible for a society, where the average can be pulled up by some individuals doing particularly well. Instead, it is a matter of human flourishing, such that “if anyone has been left out and deprived of what is essential, then the common good has been betrayed.” [ 5 ]
That Section 4(1) of the Government of Ireland Act 1920 as Enacted stated "Subject to the provisions of this Act, the Parliament of Southern Ireland and the Parliament of Northern Ireland shall respectively have power to make laws for the peace, order, and good government of Southern Ireland and Northern Ireland with the following limitations ...
The Death of Common Sense: How Law is Suffocating America. New York: Random House (hardcover). ISBN 0-679-42994-8. Howard, Philip K. (2002). The Collapse of the Common Good: How America's Lawsuit Culture Undermines Our Freedom. New York: Ballantine Books (paperback). ISBN 978-0-345-43871-3. (originally titled: The Lost Art of Drawing the Line)
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The Book of Common Prayer was far from just an English-language translation of the Latin liturgical books; it was largely a new creation, mainly the work of Archbishop Thomas Cranmer, which in its text and its ceremonial directions reflected various reforming doctrinal influences (notably the breviary of Cardinal Quiñonez and the Consultation of Hermann von Wied). [8]