INTRODUCTION

The human person needs to live in society, society is not for him an extraneous addition but a
requirement of his nature. Through the exchange with others, mutual service and dialogue
with his environment, man develop his potentials. Man is a social animal. He has a natural
urge to live an associated life with others. Man needs society for his existence or survival.

The ultimate goal of society is to promote good and happy life for its individuals. It creates
conditions and opportunities for the all-round development of individual personality. Society
ensures harmony and cooperation among individual. Society helps the individuals in
numerous ways, great men also contribute to society by their wisdom and experience. Thus,
society and individuals are bound by an intimate and harmonious bond and the conflicts
between the two are apparent and momentary. In a well-ordered society, there would be
lasting harmony between the two.

DEFINITION
A society is a group of persons bound together by a principle of unity. Socialization also
expresses the natural tendency for human beings to associate with one another for the sake of
attaining objectives that exceed individual capabilities. He rightly owes loyalty to the
communities he is part and respect to those in authority who have charges to the common
good.
The term “society” means relationships social beings, men, express their nature by creating
and re-creating an organization which guides and controls their Society liberates and limits
the activities of men and it is a necessary condition of every human being and need to
fulfillment of life.
PARTICIPATION IN SOCIAL LIFE
i. Authority
By authority, one means the quality by virtue of which persons or institution
makes laws and give orders to men, and expect obedience from them. Human
society can be neither well-ordered nor prosperous unless it has some people
invested with legitimate authority to preserve its institution and to develop
themselves as far as is necessary to work and care for the good of all. Every
human society needs an authority to govern it. The foundation of such authority
lies in human nature. It is necessary for the unity of the state. Its role is to ensure
as far as possible the common good of the society. The duty of obedience requires
all to give due honor to authority, and to treat those who are charged to exercise it
with respect.

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 Authority is exercised legitimately only when it seeks the common good. If rulers
where to enact unjust laws or take measures contrary to moral orders, such
arrangement would not be binding in conscience. The diversity of political
regimes is morally acceptable, provided they serve the legitimate good of the
community that adopt them. The choice of political regime and appointment of
rulers are left to the free decision of the citizen. Regimes whose nature is contrary
to the natural law, to the public order and to the fundamental rights of person
cannot achieve the common good of the nations which they have been imposed.
ii. Common good
In keeping with the social nature of man, the good of each individual is necessary
related to the common good which is defined in refence to the human person.
By common good is to be understood the sum total of social conditions which
allow people either as groups or as individual to reach their fulfilment more fully
and more easily. The common good concerns the life of all. It calls for prudence
from each, and even more from those who exercise the office of authority and it
concerns three essential elements
i. Respect for the person: public authorities are bound to respect the
fundamental and inalienable rights of human person, the natural freedoms
indispensable for his development such as right to freedom and also
religious maters
ii. Social well-being and development: development is the epitome of all
social duties: certainly, it is the proper function of authority to make
accessible to each what is needed to lead a truly human life: food, clothing,
health, work, education
iii. Peace: this is stability and security of a just order, authority should ensure
by morally acceptable means the security of society and its members. This
is the basis of the right to legitimate personal and collective defense.
Each human community possess a common good which permits it to be
recognized. It is the roles of the authority to defend and promote the common
good of civil society, its citizens and intermediate bodies
iii. Responsibility and participation:
Participation is voluntary and generous engagement of a person in social
interchange. It is necessary to participate, each according to his position and role
in promoting common good. This obligation is inherent in the dignity of the
human person.

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 Participation is achieved first of all by taking charge of the areas for which one
assumes personal responsibility such as the care taken for the education of his
family, by conscientious work, man participate in the good of others and of his
society. Citizens should take an active part in public life. It is incumbent on those
who exercise authority to strengthen values that inspire the confidence of the
members of the group and encourage them to put themselves at the service of
others. Much care should be taken to promote institutions that improve the
conditions of human life.
SOCIAL JUSTICES
i. Respect for human person
Society ensures social justices when it provides the condition that allow
associations or individual to obtain what is their due. Social justices are linked to
the common good and the exercise of authority. Social justice can be obtained
only in respecting the dignity of man. The person represents the ultimate end of
society which is ordered to him and respect for the rights that flow from his
dignity. These rights are prior to the society and must be recognized by it. They
are the basis of the moral legitimacy of every authority refusing to recognized
them in its positive legislation, a society undermines its own moral legitimacy.
ii. Equality and difference among men
The equality of men rests essentially on their dignity as persons and the right that
flows from it, every form of social or cultural discrimination in fundamental
personal rights on the ground of sex, race, colour, social conditions, language or
religion must be curbed and eradicated.
iii. Human solidarity
The principle of solidarity is articulated in terms of friendship or social charity,
which are direct demand of humans. Solidarity is manifested in the first place by
distribution of goods and remuneration for work. it also presupposes the effort for
a more just social order where tensions are better able to be reduced and conflicts
more readily settled by negotiation. Socio-economic problems can be resolved
only with the help of all form of solidarity. Solidarity of the poor among
themselves, between rich and poor, of workers among themselves, between
employers and employees, solidarity among nations and people. International
solidarity is the requirement of the moral order and world peace.
THE FAMILY AND SOCIETY

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The family is the original cell of social life. It is the natural society in which husband and
wife are called to give themselves in love and in the gift of life. Authority, stability and a life
of relationship within the family constitute the foundations for freedom, security and
fraternity within society. The family is the community in which from childhood, one can
learn moral value. Family life is an initiation into life society. The family should live in such
a way that its members learn to care and take responsibility for the young, the old, the sick,
the handicapped and the poor.
There are many families who are at times incapable of providing this help. It devolves then
on other persons, other families and in a subsidiary way, society, to provide for their needs.
The family must be helped and defended by appropriate social measures. Where families
cannot fulfil their responsibilities, other social bodies have the duty of helping them and of
supporting the institution of the family
The duties of family members
i. The duties of children
One of the important duty of children is respect for parents (filial piety) derived
from gratitude by the gift of life, their love and their work, have brought their
children into the world and enable them grow in stature. Filial respect is shown
obedience “my son, keep your fathers commandment and forsake not your
mother’s teaching…when you walk, they will lead you; when you lie down, they
will watch over you; and when you awake, they will talk with you.” A wise son
hears his father instruction, but a scoffer does not listen.
As long as a child lives at home with his parents, the child should obey his parents
in all that they ask of him when it is for his good or that of the family. Children,
should also obey the reasonable directions of their teachers and all to who their
parents have entrusted them. But if a child is convinced in conscience that it
would be morally wrong to obey a particular order, he must not do so.
As they grow up, children should continue to respect their parents. They should
anticipate their wishes, willingly seek their advice and accept their just
admonition, as much as they can give them material and moral support in old age
and times of illness, loneliness or distress
Filial respect promotes harmony in all of family life, fill the home with light and
warmth.
ii. The duties of parents
Parents must respect their children as human persons; The duties of parents cannot
be solely reduced to procreation. The role of parents in education is of such

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 importance. The right and the duty of parents to educate their children is
primordial, and they bear witness to this responsibility first by creating a home
where tenderness, forgiveness, respect, fidelity is rule and the home is well suited
for education in these virtues. The homes is the natural environment for initiating
a human being into solidarity and command responsibilities, parents should test
children to avoid the compromising and degrading influence which threaten
human societies. Parents have a grave responsibility to give good example to their
children, parents will be better able to guide and correct them.
iii. The role of political communities to honour the family
i. The freedom to establish a family, have children and bring them up in
keeping with the family’s own moral and religious conviction
ii. The protection of the stability of the marriage bond and the institution of
the family
iii. The freedom to profess one’s faith, to hand it on raises one’s children.
iv. The right to private property, to free enterprise, to obtain work and
housing, and the right emigrate
v. In keeping with the country’s institution, the right to medical care,
assistance for the aged, and family benefits
vi. The protection of security and health, especially with respect to dangers
like drugs, pornography and alcoholism
vii. The freedom to form association with other families and so have
representation before civil authorities
THE AUTHORITY IN CIVIL SOCIETY
i. Duties of civil authorities
Those who exercise authority should do so as a service and not contrary to the
dignity of persons and the natural law. The exercise of authority is meant to give
outward expression to a hierarchy of values in order to facilitate the exercise of
freedom and responsibility to all. Those in authority should practice distributive
justice wisely, taking account of the needs and contributions of each, with a view
to harmonize peace. They should take care that the regulations and measures they
adopt are not a source of temptation by setting personal interest against that of the
community
Political authorities are obliged to respect the fundamental rights of the human
person, dispensing justice humanely by respecting the rights of everyone.
ii. Duties of citizens

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 It is the duty of citizens to contribute along with civil authorities to the good of
society in the spirit of truth, justice, solidarity and freedom. The love and service
of one’s country follow from duty of gratitude and belong to the order of charity.
Submission to legitimate authorities and service of the common good requires
citizens to fulfil their role in the life of the political society. Submission to
authority and co-responsibility for the common good make it morally obligatory
to pay taxes to exercise the right to vote and defend one’s country.
The citizen is obliged in conscience not to follow the directives of civil authorities
when they are contrary o the demands of the moral order or the fundamental rights
of persons.
RESPECT FOR HUMAN LIFE
i. Legitimate Defence
Love toward oneself remains a fundamental principle of morality, it is therefore
legitimate to insist on respect for one’s own right to life. Someone who defends
his life is not guilty of murder even if he is forced to deal his aggressor a lethel
blow. If a man in self-defence uses more than necessary violence, it will be
unlawful: if he repels force with moderation, his defense will be lawful.
Legitimate defence can be not only right but a grave duty for one who is
responsible for the lives of others. The defence of the common good requires that
an unjust aggressor be rendered unable to cause harm, those who legitimately hold
authority also have the right to use arms to repel aggressors against the civil
community entrusted to their responsibility.
The efforts of the state to curb the spread of behaviors harmful to peoples right
and the basics of rules of civil society correspond to the requirement of
safeguarding the common good, legitimate public authority has the right and the
duty to inflict punishment proportionate to the gravity of the offense aim at
redressing the disorder introduced by the offense.
ii. Intentional Homicide
Infanticide, fratricide, parricide and the murder of a spouse are grave crimes by
reason of natural bond they break. The acceptance by human society of murderous
famines, without efforts to remedy them, is scandalous injustice and a grave
offence. Those whose unserious and avaricious dealing leading to the hunger and
death of society indirectly commit homicide which is imputable to them.
Unintentional killing is not morally imputable, but one is mot exonerated from

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 grave offence if without proportionate reasons, he has acted in a way that brings
about someone’s death, even without the intention to do so.

iii. Abortion
Human life must be respected and protected absolutely from the moment of
conception. From the first moment of his existence, a human being must be
recognized as having the rights of person-among which is the inviolable right of
every innocent being to life.
Direct abortion, willed either as an end or a means, is gravely contrary to the
moral law, formal cooperation in an abortion constitutes a grave offence
The inalienable right of every innocent human individual is a constitutive element
of a civil society and its legislation:
“The inalienable rights of person must be recognized and respected by civil
society and the political authority. These human rights depend neither on single
individuals nor on parents, nor do they represent a concession made by society
and the state; they belong to human nature and are inherent in the person by virtue
of the creative act from which the person took his origin. Among such
fundamental right one should mention in this regard every human being’s right to
life and physical integrity from the moment of conception until death”.
“The moment a positive law deprives a category of human being of the protection
which civil legislation ought to accord them, the state is denying the equality of all
before the law. When the state does not place its power at the service of the rights
of each citizen, and in particular of the more vulnerable, the very foundations of a
state based on law are undermined… as a consequence of the respect and
protection which must be ensured for the unborn child from the moment of
conception, the law must provide appropriate penial sanctions for every deliberate
violation of the child’s right. Since it must be treated from conception as a person,
the embryo must be defended in its integrity, cared for, and healed, as far as
possible, like any other human being
iv. Euthanasia
Those whose lives are diminished or weakened deserve special respect. Sick or
handicapped persons should be helped to live lives as normal as possible.
Whatever its motives and means, direct euthanasia consists in putting an end to
the lives of handicapped, sick or dying persons, is morally unacceptable. Even in

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 death is though imminent, the ordinary care to a sick person cannot be legitimately
interrupted.

v. Suicide
Suicide contradicts the natural inclination of the human being to preserve and
perpetuate his life. It is gravely contrary to the just love of self. It offends the love
of society because it unjustly breaks the ties of solidarity with family, nation and
other human societies which we continue to have obligations. If suicide is
committed with the intention of setting an example especially to the young, it also
takes on the gravity of scandal.
RESPECT FOR THE DIGNITY OF PERSONS
i. Respect for the souls of others: scandal
Scandal is an attitude or behavior which lead another to do evil. Scandal is a grave
offence if by deeds or omission another is deliberately led into a grave offence, it
damages virtues and reputation. Scandal takes on a particular gravity by reason of
the authority of those who cause it or the weakness of those who are scandalized.
Anyone who uses the power at his disposal in such a way that it leads others to do
wrong becomes guilty of scandal and responsible for the evil that he has directly
or indirectly encouraged. This is also true of business leaders who make rules
encouraging fraud, teachers who provoke their children to anger or manipulators
of public opinion who turn it away from moral values.
ii. Respect for health
We must take reasonable care of them, taking into account the needs of others and
the common good, concern for the health of its citizens requires that society help
in the attainment of living-conditions that allow them to grow and reach maturity:
food and clothing, housing, health care, basic education, employment, and social
assistance.
If morality requires respect for the life of the body, it does not make it an absolute
value. The use of drugs inflicts very grave damage on human health and life. Their
use, except on strictly therapeutic grounds, is a grave offense. Clandestine
production of and trafficking in drugs is scandalous practices. They constitute
direct co-operation in evil, since they encourage people to practices gravely
contrary to the moral law.

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 The virtue of temperance disposes us to avoid every kind of excess: the abuse of
food, alcohol, tobacco, or medicine. Those incur grave guilt who, by drunkenness
or a love of speed, endanger their own and others' safety on the road, at sea, or in
the air.

iii. Respect for the person and scientific research

Scientific, medical, or psychological experiments on human individuals or groups
can contribute to healing the sick and the advancement of public health.
Basic scientific research, as well as applied research, is a significant expression of
man's dominion over creation. Science and technology are
precious resources when placed at the service of man and promote his integral
development for the benefit of all.
However, Research or experimentation on the human being cannot legitimate acts
that are in themselves contrary to the dignity of persons and to the moral law.
Experimentation on human beings is not morally legitimate if it exposes the
subject's life or physical and psychological integrity to disproportionate or
avoidable risks. Experimentation on human beings does not conform to the dignity
of the person if it takes place without the informed consent of the subject or those
who legitimately speak for him. Science and technology by their very nature
require unconditional respect for fundamental moral criteria. They must be at the
service of the human person, of his inalienable rights, of his true and integral
good. Organ transplants are in conformity with the moral law if the physical and
psychological dangers and risks incurred by the donor are proportionate to the
good sought for the recipient. Donation of organs after death is a noble and
meritorious act and is to be encouraged as a manifestation of generous solidarity.
It is not morally acceptable if the donor or those who legitimately speak for him
have not given their explicit consent.
It is furthermore morally inadmissible directly to bring about the disabling
mutilation or death of a human being, even in order to delay the death of other
persons.
iv. Respect for bodily integrity
Kidnapping and hostage taking bring on a reign of terror; by means of threats they
subject their victims to intolerable pressures. They are morally wrong. Terrorism
threatens, wounds, and kills indiscriminately; It is gravely against justice and

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 charity. Torture which uses physical or moral violence to extract confessions,
punish the guilty, frighten opponents, or satisfy hatred is contrary to respect for
the person and for human dignity. Except when performed for strictly therapeutic
medical reasons, directly intended amputations, mutilations, and sterilizations
performed on innocent persons are against the moral law
v. Respect for the dead
The dying should be given attention and care to help them live their last moments
in dignity and peace. The bodies of the dead must be treated with respect and
charity. Autopsies can be morally permitted for legal inquests or scientific
research. the free gift of organs after death is legitimate and can be meritorious.

SAFEGUARDING PEACE

i. Peace
Respect for and development of human life require peace. Peace is not merely the
absence of war, and it is not limited to maintaining a balance of powers between
adversaries. Peace cannot be attained on earth without safeguarding the goods of
persons, free communication among men, respect for the dignity of persons and
peoples, and the assiduous practice of fraternity. Peace is "the tranquillity of order.
Peace is the work of justice and the effect of charity. Those who renounce
violence and bloodshed and, in order to safeguard human rights, make use of
those means of defense available to the weakest, bear witness to evangelical
charity, provided they do so without harming the rights and obligations of other
men and societies. They bear legitimate witness to the gravity of the physical and
moral risks of recourse to violence.
ii. Avoiding war
All citizens and all governments are obliged to work for the avoidance of war.
However, "as long as the danger of war persists and there is no international
authority with the necessary competence and power, governments cannot be
denied the right of lawful self-defense, once all peace efforts have failed.
Public authorities, in this case, have the right and duty to impose on citizens the
obligations necessary for national defense.
Those who are sworn to serve their country in the armed forces are servants of the
security and freedom of nations. If they carry out their duty honorably, they truly
contribute to the common good of the nation and the maintenance of peace. Public
authorities should make equitable provision for those who for reasons of

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 conscience refuse to bear arms; these are nonetheless obliged to serve the human
community in some other way. Non-combatants, wounded soldiers, and prisoners
must be respected and treated humanely. Injustice, excessive economic or social
inequalities, envy, distrust, and pride raging among men and nations constantly
threaten peace and cause wars. Everything done to overcome these disorders
contributes to building up peace and avoiding war.

CONCLUSION

The term “society” means relationships social beings, men, express their nature by creating
and re-creating an organization which guides and controls their Society liberates and limits
the activities of men and it is a necessary condition of every human being and need to
fulfillment of life.

Each community is defined by its purpose and consequently obeys specific rules. Certain
societies, such as family and the state, correspond more directly to the nature of man; they are
necessary to him. To promote the participation of the greatest number in the of a society; the
creation of voluntary associations and institution must be encouraged on both national and
international levels, which relate to economic and social goals, to cultural and recreational
activities, to sport, to various professions, and to political affairs. Thus, society and
individuals are bound by an intimate and harmonious bond and the conflicts between the two
are apparent and momentary. In a well-ordered society, there would be lasting harmony
between the two.

REFERENCES

1. MacIver and Page (1965) Society. Macmillan and Company, London.

2. Green A.W. (1968) Sociology: An Analysis of Life in Modern Society.

3. Lenski, G., Nolan, P. and Lenski, J. (1995) Human Societies: An Introduction into
Macro Sociology.

4. Maryanski, A. and Turner, J.H. (1992) The Social Cage Human Nature and the
Evolution of Society.

5. Hampshire, S. (1972) A New Philosophy of the Just Society.

6. Catechism of the catholic church. Revised Edition with Amendments

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