Sirico concludes that late Scholastic thinking on economics is making headway into modern social teaching on economics, and he points to Pope John Paul II’s encyclicals as examples of how this is occurring.
I mean people also make a lot out of choice and free will but if you walk into any decent bookshop you'll find tons of cognitive science books explaining about the various cognitive biases. And this topic is a great example of that because almost everyone in our society automatically lashes out at the idea of people being naturally unequal.
Jordan focuses particularly on the Christian conception of Church and state by examining the thought of Saints Ambrose and Augustine, and concludes with lessons from their struggles for both the State and Christians today.
Lewis examines the history of both the classical natural law tradition, particularly as embodied in Catholic philosophical and canon law tradition, and modern natural right theory.
Essays include: Levels and trends in absolute poverty in the world : what we know and what we don't; Stephan Klasen -- Identifying absolute global poverty in 2005 : the measurement question; Michael Ward -- How world poverty is measured and tracked; Thomas Pogge -- Christian ethics and the challenge of absolute poverty; Clemens Sedmak -- 'De iustitia in Mundo' : global justice in the tradition of the social teaching of the Catholic Church; Gerhard Kruip -- Religions and global justice : reflections from an inter-cultural and inter-religious perspective; Johannes Müller and Michael Reder -- On the concept of global justice; Peter Koller -- Poverty and responsibility; Stefan Gosepath -- Absolute poverty and global inequality; Darrel Moellendorf -- Sufficientarianism both international and intergenerational?; Lukas Meyer -- The alleged dichotomy between positive and negative rights and duties; Elizabeth Ashford -- Complicity in harmful action : contributing to world poverty and duties of care; Barbara Bleisch -- Transnational political elites and their duties of the common good; Eike Bohlken -- World poverty and moral free- riding : the obligations of those who profit from global injustice; Norbert Anwander -- Medicines for the world : boosting innovation without obstructing free access; Thomas Pogge -- Not only 'a simple math equation' : business organisations as agents for poverty reduction; Michael Schramm and Judit Seid -- The role of corporate citizens in fighting poverty : an ordonomic approach to global justice; Ingo Pies and Stefan Hielscher -- Global justice in the context of worldwide poverty and climate change; Johannes Wallacher -- Conclusion : the paradox of poverty research : why is extreme poverty not in focus?; Else Øyen
By looking at these and other examples, Shaffer suggests that truth is understood in the context of human connections as well as from an analysis of rules and principles.
Of particular note are the first two chapters: "The Ethics of War and Peace in the Catholic Natural Law Tradition" by John Finnis and "Just War Thinking in the Catholic Natural Law" by Joseph Boyle.
Shaffer finds a further example in popular American literature of a good lawyer who lies, the heroic contemporary figure of Atticus Finch in To Kill a Mockingbird.
In conclusion, the author argues that the purpose of all laws should be to serve the common good, and that it behooves legislators and others to formulate bankruptcy laws that adhere to this goal.
The author emphasizes the Catholic community's responsibility to prepare attorneys to defend, heal, build, and spread justice by fostering a new generation of lawyers who embrace the example of Saint Thomas More.
This collection of 22 essays examines the question of religious liberty and human rights from the perspective of the major world's religious traditions.
Ikemoto describes the Ethical and Religious Directives that shape Catholic healthcare, the justifications for trading women's health choices for the other benefits of such an alliance.
Kennedy; "Addresses to Managers, Business People, and General Audiences" by John Paul II; "Catholic Morality and the Knowledge Society: The Shifting Terrain of Business Ethics" by Dennis P.
Christian Ethics in the Twentieth Century, the largest section of the book, deals with the most recent developments and includes documents written by variety of modern theological writers, including Walter Rauschenbusch and Dietrich Bonhoeffer.
"To examine neural responses in individuals who vary in psychopathy during affective perspective taking, 121 incarcerated males, classified as high (n = 37; Hare psychopathy checklist-revised, PCL-R ≥ 30), intermediate (n = 44; PCL-R between 21 and 29), and low (n = 40; PCL-R ≤ 20) psychopaths, were scanned while viewing stimuli depicting bodily injuries and adopting an imagine-self and an imagine-other perspective. During the imagine-self perspective, participants with high psychopathy showed a typical response within the network involved in empathy for pain, including the anterior insula (aINS), anterior midcingulate cortex (aMCC), supplementary motor area (SMA), inferior frontal gyrus (IFG), somatosensory cortex, and right amygdala. Conversely, during the imagine-other perspective, psychopaths exhibited an atypical pattern of brain activation and effective connectivity seeded in the anterior insula and amygdala with the orbitofrontal cortex (OFC) and ventromedial prefrontal cortex (vmPFC). The response in the amygdala and insula was inversely correlated with PCL-R Factor 1 (interpersonal/affective) during the imagine-other perspective. In high psychopaths, scores on PCL-R Factor 1 predicted the neural response in ventral striatum when imagining others in pain. These patterns of brain activation and effective connectivity associated with differential perspective-taking provide a better understanding of empathy dysfunction in psychopathy, and have the potential to inform intervention programs for this complex clinical problem."