The Book of Genesis provides us with certain foundations of Christian anthropology: the inalienable dignity of the human person, the roots and guarantee of which are found in God's design of creation; the constitutive social nature of human beings, the prototype of which is found in the original relationship between man and woman, the union of whom "constitutes the first form of communion between persons"; the meaning of human activity in the world, which is linked to the discovery and respect of the laws of nature that God has inscribed in the created universe, so that humanity may live in it and care for it in accordance with God's will. This vision of the human person, of society and of history is rooted in God and is ever more clearly seen when his plan of salvation becomes a reality. The dignity of man is rooted in the fact that human beings are made in the image of God. They possess reason and free will, so that they can know the natures of things (truth) and live morally exercising charity. No objective, and no political program or policy, may morally violates the dignity of man. The human person cannot and must not be manipulated by social, economic or political structures, because every person has the freedom to direct himself towards his ultimate end. On the other hand, every cultural, social, economic and political accomplishment, in which the social nature of the person and his activity of transforming the universe are brought about in history, must always be considered also in the context of its relative and provisional reality, because "the form of this world is passing away" (1 Cor 7:31). . . . Any totalitarian vision of society and the State, and any purely intra-worldly ideology of progress are contrary to the integral truth of the human person and to God's plan in history. The common good is "the sum total of social conditions which allow people, either as groups or as individuals, to reach their fulfillment more fully and more easily". This is a general good, the good of all individuals, not the sum of the particular goods of individuals or group. Everyone has a responsibility for the common good, but governments have a specific responsibility to harmonize the interests of its citizens. (Compendium 166) Among the specific principles of the Common Good are A) the universal destination of all goods, B) the universal right to the use of the goods of the earth, and C) the right of private property. There is also a special primacy of charity for the poor, a preferential option for the poor, as the neediest of society. God gave the earth to the whole human race for the sustenance of all its members, without excluding or favouring anyone (Gen. 1:28-29). Man should have a providence for those things in his dominion after the pattern of God’s providence. (Mt. 5:48, Mt. 6:26) Along with the universal destination of goods comes a universal right to their use for the sake of the purposes for which God gave them. Not all things are at the disposal of everyone, practically speaking. This requires, therefore, "a common effort to obtain for every person and for all peoples the conditions necessary for integral development, so that everyone can contribute to making a more humane world." Private property "assure(s) a person a highly necessary sphere for the exercise of his personal and family autonomy and ought to be considered as an extension of human freedom." However, private property is "[s]ubordinated to the right to common use, to the fact that goods are meant for everyone." We are stewards of a portion of God’s gift, so as to provide for ourselves, our families, our nations; we are not absolute owners. A clear example of this is the civil principal of eminent domain, by which private property is taken for the good of the community.