There is often a great risk that certain fundamental principles are turned into a mere catchphrase. Unfortunately, the ‘common good’ can fall into this trap.

As a concept and an idea, it can be nebulous and difficult to define. Yet, it is also a powerful principle that still retains its validity in political discourse and articulating political ideals.

The ‘common good’ is more significant than the ‘greater good’. Nonetheless, it has also been used and abused by various political actors. So the question remains: what do we understand when we speak of ‘the common good’?

This is one of the questions Alan Xuereb attempts to address in his book Riflessjonijiet dwar il-Ġid Komuni. He acknowledges that this concept has been “used and abused”. However, he makes some allowances since it is a complex and multi-faceted principle.

Moreover, the ‘common good’ is not always tangible. Its interpretations differ across time and space since circumstances change and morph. Nonetheless, the common good is something all societies should aspire to achieve since it is through its safeguarding that communities and individuals can develop.

Xuereb chooses to explore this theme by writing a book in the Maltese language. He argues that language is also part of the common good and that such themes can – and should be – discussed in the Maltese language.

The book is divided into two sections; the first section outlines the main trajectory of political philosophy in the West, from Aristotle to John Finnis (who the author acknowledges as a personal inspiration). The second part looks at the principle of the common good in contemporary philosophy.

Starting with the ‘greats’ of the Western canon, Xuereb argues that Socrates dedicated his whole life and died to ensure that individuals and communities can develop meaningfully. Plato, and his discussion on justice, also play an essential role in our understanding of the common good. Justice cannot be adequately administered if only certain factions in society benefit from it.

Augustine, whose distinction between the city of God and the city of man has led to various heated debates, argues that the function of government should be to maintain order. Aquinas argues that it is within man’s nature to want to live in a socie­ty. This society should not be concerned with simply ensuring that all can enjoy private property. Instead, it should aim to ensure that the ultimate good of all – the common good.

Utilitarianism and the principle of seeking the ‘greater good’, though often seen as a contrasting ideal to the common good, offer some tangible method of measuring general well-being. Moreover, Marxist thought found similar acceptance among the masses since it expressed the demands of the disenfranchised eloquently. Nonetheless, Xuereb contends (rightly, in my view) that the common good cannot be genuinely shared if it is built on the premise of class conflict.

The book acknowledges a debt of gratitude to the ideas of the legal philosopher John Finnis. He defines the common good as the creation of conditions that enable community members to identify objectives and values to collaborate in their particular society.

With our international reputation almost in tatters and increasing political polarisation, we risk alienating the one fundamental factor that safeguards all our well-being

Xuereb identifies some of these values. For example, the value of life can be discerned in legislation in favour of the environment, a national health system, the protection of life, and the prohibition of the death penalty.

The value we attribute to knowledge can be seen in our educational system, literacy programmes, and critical thinking. The value of friendship is reflected in granting rights to migrants and minorities and enacting laws that encourage mediation and voluntary work.

Reason, and its value in society, can be discerned through the importance we attribute to the impartiality, efficiency and effectiveness of state institutions such as the judiciary, the police and the executive. These elements should underpin any democratic society.

Xuereb cogently argues in a readable and engaging manner that philosophy – specifically legal and political philosophy – is not tangential to politics but lies at its heart. He extends his discussion to analyse Malta’s two political behemoths – the Nationalist Party and the Labour Party.

Regarding the PN, he acknowledges the different challenges and seemingly irre­concilable differences that plague the party. He suggests that the PN should move from being an ‘umbrella’ party to a ‘shield’ party, thereby finding a common platform over which factions can agree.

He dismisses the suggestion that the PN needs new drastic rebranding. Instead, he argues that the Nationalist tradition should be reinterpreted to suit contemporary realities.

Xuereb argues that philosophy is not tangential to politics but lies at its heart. He extends his discussion to analyse Malta’s two political behemoths – the Nationalist Party and the Labour Party.

Despite its apparent homogeneity, Xuereb believes there are more nuanced currents within the Labour Party. From his analysis of electoral manifesto, budget documents and other data, he concludes that a plurality of ideologies converges over two principle nodes – social justice and the free market. The former justifies the discourse of civil liberties and generous social benefits; the latter allows economic growth and lower taxation.

Furthermore, Xuereb astutely notices that all references to socialism have been removed from Labour’s political discourse, thus signifying a change of sorts in how the party perceives itself.

In many ways, the developments taking place in Malta reflect what takes place in the international arena. Left and right have become irrelevant. The new divisions are alongside globalist and nationalist views, with mainstream parties still anchoring themselves in the political centre, almost unwilling to acknowledge this new divide.

Xuereb’s book offers some interesting food for thought. It is commendable that he decided to publish this excellent book in the Maltese language for Malta requires similar discussions.

His book points to the fact that now more than ever, with the rampant destruction of our urban and natural environment, with our international reputation almost in tatters and increasing political polarisation, we risk alienating the one fundamental factor that safeguards all our well-being: in other words, the common good.