We know that how we earn and spend wealth are significant issues. But often due to the press of life we do not give these the reflection we should. ‘Practical’ demands tend to override deeper human considerations.

Our philosophical and theological traditions have much to offer here. In the Republic, while with some very problematic specifics, Plato unfolds human flourishing as at root a social affair, in which the ‘common good’ is the greatest good in human life. For Plato, as for the Christian tradition, a central manifestation of the proper commitment to the common good is expressed in our attitude toward material wealth. His famous treatment of political regimes in the Republic highlights this.

In the ‘oligarchic’ regime, for which wealth is the primary good, there is a fundamental disintegration of human flourishing and happiness. As Allan Bloom explains, “The preoccupation with the acquisition of property and the difficulties involved in its distribution make it impossible for the city to devote itself to the good use of that property or, simply, to the good life.” Already, this description is redolent of what can happen in a household today.

It is in this same regime, Plato reports, that there occurs the ‘greatest of evils’ to afflict a constitution: namely, there tend to appear individuals who do not act like a ‘part’ of society. Put otherwise, this society generates people who do not direct their lives in view of the true common good. (Again, much food for thought in how we raise our children.)

Plato’s explanation of this is arresting. The person who does not work for the commonweal and simply expects to receive his keep from others is an obvious example. Then Plato points also to a man who is “rich and spending his money” but who has the same root disposition as the free-loader just mentioned. This man who spends his wealth simply in view of his private ends, like the free-loader, is likened to a drone in a hive. He is “an affliction to the city.”

What I find of particular import here, which is likewise a key theme in the Christian tradition, is the deeply social aspect of human nature. My nature requires that I be a member of society; indeed, we can ultimately say of three societies: household, political society, and Church. And my belonging as a part to these societies makes very concrete demands on how I live. Thomas Aquinas quotes Augustine of Hippo’s words from his Confessions: “unseemly is the part that harmonizes not with the whole.”

I can begin a self-examination of whether I fulfill my identity and calling to be a good ‘part’ by examining how I seek and use wealth. Again, I find Plato’s point arresting: a wealthy man is an unseemly part of society not only when he spends his wealth on evil things but also if he considers his wealth fundamentally in terms of his own needs and desires.

This is a tough point, but its importance demands that we keep thinking and try to get it straight. “Alright,” one might say, “but what does it look like to use my wealth ‘for the common good’?” I think the key is in the root attitude. If we start there, we will begin to see more and more how our relation to wealth is transformed from within.

The ‘root attitude’ is this: my wealth–including what is purely the fruit of my own labor–is given to me so that I might use it to serve true human flourishing in the communities to which I belong. This will demand much discernment and prioritizing; but the discernment should begin with this ‘root attitude’ as its principle.

Those who just ‘get by’ financially might especially wonder how their wealth practices might exhibit a commitment to the common good. But history and experience show that the practices of the less wealthy can be just as principled and fruitful. Regardless of the amount of our wealth, the ‘root attitude’ is the key. Indeed, sometimes the simplest of households best exhibit a profusion of shared life.

We can start then with a firm commitment to real charitable giving, especially through the Biblical practicing of ‘tithing.’ But this is only the beginning. How can I craft life in my household in view of its true flourishing?–this is always the proximate starting point for household finances and for professional decisions. Are we focusing on what truly builds up our life and avoiding any excesses or pitfalls that can detract?

Further, how can what we do in our household serve the broader political and Church communities? One example is considering where we shop in terms of what and whom we are supporting by it.

The devil might be in the details. But this devil can only be met and conquered each day by the right starting point: our divine vocation to live for the common good. ~ ~ ~

ANNOUNCING OUR BETHANY WEEKEND: This August 2-3. Rediscovering Human Nature: Principles for Thriving in an Inhuman Climate. All details HERE.

LATEST PODCAST The MANNERS CRISIS and What To Do About It Join Sofia and me in discussing how to prioritize manners in this episode of the Intentional Household podcast.

LIFECRAFT DAY at the BARN! ‘Doing Music and Dance Right in Our Homes and Communities.’ Come join us IN PERSON on July 19 and get a whole new perspective on music in the home, dancing at weddings, schools, and youth groups, and more! Due to a generous donor, tickets including dinner ONLY $10/person. Information and Registration HERE

And don’t forget our Audio Read-Alouds, adding one every Friday, with Short Stories, Essays, Spiritual, and History. At Youtube also. Here’s a fun one for the whole family:

John Cuddeback

Husband, father, and professor of Philosophy. LifeCraft springs from one conviction: there is an ancient wisdom about how to live the good life in our homes, with our families; and it is worth our time to hearken to it. Let’s rediscover it together. Learn more.