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We hear justice often described, or perhaps not described, simply cited, appealed to in social

and political discourse.

So there are a lot of things which come for our contemporaries under the umbrella of justice.

And so, you know, you can think of like climate justice and racial justice and social justice more broadly conceived.

But many claims are advanced in the name of justice.

But it's not always clear what those claims entail or what the content of those claims are.

So it can be difficult to establish a rapport between those who lay claim to and those who are responsible for making whatever restitution or kind of tendering the concerned good and when you don't have a common language. Now, do I think that the

to mystic theory of justice should be that common language? Perhaps I think that. But I think at the

very least, on account of the fact that it is deeply rooted in the tradition, it serves as a

jumping off point or at least a starting point for hosting those types of conversations,

which will inevitably involve some modicum of translation. And so you can't presume that when you use the same

vocabulary and grammar, that that will necessarily appeal to or apply to other individuals

insofar as they may be applying another vocabulary and grammar. And as a result of which, there's the risk of talking past.

So I think it's helpful to return to a kind of ancient and medieval notion, insofar as a lot of what we're doing in the modern and contemporary period is picking up the pieces of a kind of exploded tradition or a kind of compartmentalized tradition, however you want to describe it. But at the very

least, we need to do some archaeology and some recovery in order to have any hope for a genuine

report. So then I will just talk about how St. Thomas describes the virtue of justice,

of the various species, which he identifies within justice broadly conceived.

And then I'll spend a considerable amount of time on the common good insofar as this is

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