Discussion Question Resource Laboratory Blood Test Results.docx

Discussion Question Resource: Laboratory Blood Test Results
Laboratory Blood Test Results and Arterial Blood Gases
Na 141 meq/L
Mg 1.7 mg/dL
pH 7.50
K 4.5 meq/L
PO4 2.9 mg/dL
PaO2 59 mm Hg on room air
Cl 105 meq/L
Glu, fasting 138 mg/dL
PaCO2 25 mm Hg
HCO3 29 meq/L
Hb 13.7 g/dL
BUN 16 mg/dL
Hct 39.4%
Cr 0.9 mg/dL
WBC 15,200/mm³
Ca 8.7 mg/dL
Lymphocytes 10%
© 2013. Grand Canyon University. All Rights Reserved.
After learning about Catholic Social Teaching, apply chosen

lessons to areas of Business Ethics we have covered so far
(business and the good life, justice, social responsibility,
technology, advertising and marketing, product liability,
whistle-blowing, the environment, etc.)
These are the specific requirements for this assignment:
· Formulate five questions relevant to business activities
using at least three different key principles of CST.
Then answer your own questions. An example (using the topic
of honesty and trust in business) might be, "Can respect of
human dignity be maintained if a salesperson uses strategic
bluffing as a sales technique? (Human Dignity)" I would then
use the reading from Carr in chapter 2 in my answer to this
question.
· Make sure I can clearly see each formulated question. Make
sure that I can clearly see which CST principle you are utilizing
in each question (see the parenthesis above following the
example question).
· Make reference to at least five readings in the textbook
(generally, use one selection for each question you have
formulated). Make sure to correctly cite your sources (APA or
MLA format).
I do not have a length requirement. I would expect papers
generally to be somewhere between 7 and 10 pages. Aim for
depth over length.
Key Principles of Catholic Social Teaching
Link to the Compendium of the Social Doctrine of the Church

Link to the Compendium of the Social Doctrine of the Church:
http://www.vatican.va/roman_curia/pontifical_councils/justpeac
e/documents/rc_pc_justpeace_doc_20060526_compendio-dott-
soc_en.html
1
Four Permanent Principles
Constitute the central character of CST
Dignity of the human person
Foundation of all other principles and entire content of CST
Common Good
Subsidiarity
Solidarity
Reciprocal, complimentary, and interrelated
There are four “permanent principles,” or foundational
principles which constitute the central character of Catholic
Social Teaching. First is the dignity of the human person. This
first principle serves as the foundation of all other principles as
well as the entire content of CST. The other three principles are
the common good, subsidiarity, and solidarity.
It is important to note that the four permanent principles exist
in a unity. We are morally compelled to appreciate the
importance of these principles and to articulate them in such a
way that we recognize the reciprocity, interrelatedness, and
complementarities inherent to their structure. In other words,
remove one of these four and you no longer have CST.
2
Human Dignity
Foundation of Catholic Social Teaching
Human life is sacred; made in the image of God; inherent
dignity of the person

A just society cannot be achieved without respect for the
dignity of the human person
See Compendium, Chapter 3
The concept of human dignity is the foundation of Catholic
Social Teaching, and its basis is the idea that humans are
created in the image and likeness of god. Human dignity is
inherent and immeasurable regardless of any contingent factor
we can think of, meaning that each and every human life is
considered sacred. This includes a radical equality before god
regardless of who you are, where you come from, and any other
considerations.
The concept of human dignity is similar to the UN’s Declaration
of Human Rights. The main difference is in the justification or
foundation of the principles. Whereas the UN Declaration
attempts to build upon the work of John Locke and Immanuel
Kant, Catholic Social Teaching is based on Catholic doctrine
and dogma. The question could be raised, does it matter what
the foundation is? Michael Ignatieff argues in “Reimagining a
global ethic” that we need not necessarily agree on the
metaphysical underpinnings of a moral code in order to agree on
what practical action is required.
3
The Common Good, Community, and Participation
Humans are social
We have responsibilities to contribute to the good of the whole
society, because how we order society directly affects human
dignity
All people have a right to participate in economic, political, and
cultural life of society

The principle of the common good is that which is authentically
good for all people, not what we may individually or even
collectively desire. Since we are social creatures, the common
good is rooted in the social conditions which would allow for
the flourishing of everyone. Human flourishing has a physical
dimension (clean water, nourishing food, relatively toxin-free
environment), intellectual dimension (access to education), and
moral dimension (cultivation of virtue). Communities must
work together to fulfill these requirements (no one person can
do this alone). The common good is not the highest good, since
that is only achieved through god, but the common good
grounds individuals and groups in the pursuit of the ultimate
good.
Human life cannot flourish in isolation, but rather only by
engaging with the community as full members. The relationship
between individuals and community should be reciprocal; we
have an obligation to help those around us while also allowing
ourselves to be helped. The themes of community and
participation have their roots in the family example, but we are
called to be engaged with the wider society, in the pursuit of
justice. The Church does not often recommend specific ways in
which to participate, so that people can understand participation
in their own cultural and political contexts.
4
Universal Destination of Goods
Goods of creation are destined for all humanity
Appropriation of private property is legitimate for purposes of
security, freedom, and dignity
Goods of production should be employed in ways which benefit
greatest number
Political authority has right and duty to regulate exercising of
right of ownership for the sake of common good

The earth and its goods are destined for the benefit of all. Each
person should have access to the level of well-being necessary
for full flourishing. The principle has to be put into place
according to differing social and cultural contexts, and does not
mean that everything is at everyone’s disposal (not
communism). A right to use the goods of the earth needs to be
exercised in an equitable and orderly way, according to a
specific juridical order. Nor does this principle exclude the
right to private property. Nevertheless, it is important not to
lose sight of the fact that property is only a means, not an end
in itself.
What is important to keep in mind is that: "The principle of the
universal destination of goods is an invitation to develop an
economic vision inspired by moral values that permit people not
to lose sight of the origin or purpose of these goods, so as to
bring about a world of fairness and solidarity, in which the
creation of wealth can take on a positive function" (No. 174).
The Compendium also insists on the principle of a preferential
option for the poor, to be exercised by means of Christian
charity and inspired in the poverty of Jesus and his attention to
the poor.
5
Solidarity and Subsidiarity
Solidarity
We are one human family
Moral commitment to the common good
“Love your neighbors” regardless of where they live, recognize
global and interdependent dimensions
Subsidiarity
Principle of organization
Matters ought to be handled by smallest, lowest, and least

centralized authority
Government has positive purposes
To serve and protect common good
As interdependent beings, it is a simple fact that we cannot live
well independent of others. Solidarity is the idea that this
interdependence is a good to be cherished. Solidarity is the idea
that we are all brothers and sisters. Modern technology has
made connecting with others easier, but it does not necessarily
lead to true fraternity (Pope Benedict). Solidarity is a moral
value. It can be practiced between people, between institutions,
and between nations. A good example of solidarity in practice is
twinning arrangements between towns or parishes of different
countries. Solidarity also encourages us to analyze our own
institutions for structural sin, such as institutional racism.
Subsidiarity is a principle of organization which states that
matters ought to be handled by the smallest, lowest, and/or least
centralized authority. The principle is one which attempts to
honor the right and duty for all members to participate in the
community and work for the common good. This is made
difficult by highly removed and bureaucratic institutions. In
other words, government should work for the defense and
preservation of common goods, but should serve rather than
dominate. Government should not be any larger than is
necessary to accomplish what needs to be accomplished. Some
recognized matters rightfully undertaken by federal
governments are national defense, interstate cooperation, and
international treaties. The government should not overreach to
alleviate all problems, though. Problems are best solved and
human energies best spent by those closest to them. It is
recognized that a balance is difficult to achieve, and there are
no easy solutions. The Church recognizes that different degrees
of government intervention will be appropriate in different
circumstances. However, all Catholics are obliged to work to

find solutions to contemporary social problems in light of the
wisdom of teachings.
6
Option for the Poor and Vulnerable
Basic moral test of society regarding how well the poor are
fairing
Evaluate person, social, and economic choices in terms of their
effect on the poor and vulnerable
Essential part of effort toward common good
Necessary part of a healthy community
When considering rights and duties, the poor and badly off have
a claim to special consideration. Wealthy people have many
ways of shielding themselves and do not need help from the
State, whereas the poor have little to no resources to fall back
upon. The obligation to provide justice to all means that the
poor have the most urgent economic claim on the conscience of
a nation. The notion of charity taught in the Gospel instructs us
that the more fortunate should renounce some of their rights so
as to provide for others because everyone has a right to possess
a sufficient amount of the earth’s goods for themselves and
their families and to be active participants in pursuit of the
common good. This form of neighborly love for the poor is a
concretization of the principle of justice. As such, the poor have
the single most urgent economic claim on the conscience of a
nation.
7
Stewardship of Creation
Goods of earth are gifts from God, intended for benefit of all
How we treat the environment is a measure of our stewardship
and a sign of respect for the Creator
We are entrusted with these gifts to preserve them for future
generations

A latecomer to CST, care for resources is a responsibility
toward respecting human dignity and working toward peace. As
a gift from god, creation is the physical fabric of our lives,
providing the necessary resources and backdrop for the pursuit
of human fulfillment in our hearts and communities.
8
Promotion of Peace
Peace can only come about when we learn to treat each other as
brothers and sisters and recognize our shared vocation as
children of God.
Positive, action-oriented concept
“Peace is not just the absence of war. It involves mutual respect
and confidence between people and nations. It involves
collaboration and binding agreements.” ~Pope John Paul II
Peace is not simply the absence of war (though, CST supports
those who refuse to take arms on the ground of conscience), but
also a complete trust and fraternity between people. Peace
should be profound and lasting, and should reflect what we have
learned through a relationship with god.
It is still the case that military action may be permissible (even
necessary) for the protection of innocents, according to CST.
CST does recognize, however, that such cases are rare and most,
if not all, conflicts around the world do not meet necessary
standards to be considered justified within CST.
9
Dignity of Work and Rights of Workers
Work is dignified, and an intrinsic good
Workers must always be respected and valued
The economy must serve people, not the other way around

Workers have rights to productive work, decent and fair wages,
safe working conditions, and union organization
Rerum Novarum (the condition of labor) (268)
Work is to be understood as an intrinsic good, not a necessary
evil or a means of control. Work is thought to precede “the fall”
and so is not punishment. Other important Biblical aspects of
work are the importance of keeping the Sabbath and seeing
Jesus the carpenter as an example of how work should fit into
our lives.
An important element of the Church’s approach to work is the
importance of fair and respectful treatment of workers. As such,
the Church has historically supported trade unions and state
safeguards. Rerum Novarum is a historical Catholic text dealing
with the rights and duties of capital and labor. A central theme
is the inherent dignity or both labor and laborer. It is considered
the first of the Church’s modern social canon. (Pope Leo XIII,
1891)
10
The Dignity of Work
Objective and subjective dimension (270-71)
Subjective precedence
Human person as goal of work
Work as a duty (274)
Relationship between labor and capital (276-80)
Labor’s intrinsic priority
Challenges of antagonism
Human work has two dimensions: objective and subjective
(outer significance and inner significance). The objective
dimension has to do with the activity and the material world in
which that activity takes place. The objective dimension of

work varies in expression due to changes in political, cultural,
and historical contexts. The subjective dimension of human
work has to do with the inner meanings of human work. It
involves our plans, decisions, rationality, and pursuit of self-
realization. The subjective dimension of work is independent of
the products it produces (objective). The subjective dimension
is what gives work its dignity, since it is not reducible to
products or commodities. Since this is so, the subjective
dimension must take precedence over the objective. The person
should not be seen as an instrument of labor, but as a subject in
pursuit of subjective goals. The human person, therefore, is the
proper end of work, not the products produced. We work
ultimately to achieve self-realization and grow closer to god.
Work is also a duty. We all have an obligation to work because
this is how we maintain and develop our own humanity, as well
as contribute to our communities and provide for future
generations as previous generations have provided for us.
As to the relationship between labor and capital, the Church
sees that labor has an intrinsic priority over capital, since this is
where dignity is found. There is also a relationship of
complementarity between labor and capital. One does not exist
within an economic framework without the other. An inherent
respect for the dignity of the laborer can lead to greater
efficiency, as discussed in 278. We do see, though, that labor
and capital often end up in relationships of antagonism, and this
presents a challenge to the full expression and recognition of
human dignity at work. We should work hard to overcome this
relationship, especially considering the concerning modern
aspects of this relationship. In 279 the Compendium mentions
“an unrestrained quest for productivity” and “the lowest
possible wages.” The forces of globalization and technological
advancement can expose workers to greater exploitation, and we
should take care to maintain respect for the dignity of the
laborer at all times.

11
The Right to Work
Work is fundamental good and right for all humans (287-90)
How we contribute to the common good and care for our
families
Full employment is an objective
Instruction and education as requisite
Presence of women in the workplace (295)
Special care to exploitation of children (296)
As we have made clear, work is a fundamental good for all
humans because it is how we express and lend to human dignity.
It is also how we contribute to the common good and care for
our families. Since it is a fundamental good, it must be
available to all people capable of participating. Full
employment is a recognized goal (mandatory objective) for any
economic system which aims for justice and the common good.
No system in which people are hindered from reaching
satisfactory employment levels can be ethically justified and
cannot be oriented toward peace, and we should examine
whether our political or economic policies tend in this direction.
Since employment depends more and more on instruction and
educational backgrounds, and with the recognition of changing
economic conditions requiring re-training, we should employ
educational systems which teach people to act on their own
initiative as well as those to support re-training programs for
unemployed and supports for those just entering the job market.
In 295, the Compendium says that women need a guaranteed
place in the workplace as well; included is the right to
instruction and education. The Compendium recognizes long-
standing discrimination against women in the workplace and

that more needs to be done to address issues of pay, insurance,
and social security, among other things.
In 297, the Compendium addresses child labor. There are times
when child labor may be justified and necessary, but the
Compendium makes clear that many forms of child labor are
exploitative and violent in nature and special care should be
taken to reduce this exploitation in order to protect human
dignity.
12
The Rights of Workers
See list of some rights (301)
Fair remuneration and income distribution (302-3)
Fair pay allows worker to gain access to goods
Agreements between parties overruled by justice
Concern with both process and end-state distribution
Right to strike (304)
Right to unionize (305-9)
In 301, the Compendium lists some important rights of workers.
The Compendium says that a just wage is the legitimate fruit of
work. A salary is what allows the worker to participate in the
activities of human life and pursue the goods necessary to
flourish. Remuneration should be fair in the sense that a worker
should be able to cultivate his or her own flourishing, that of
their community, and in general the common good. If a worker
and employee agree upon a wage, this in itself does not make
the wage just. There is a natural law which supersedes any
agreement, by which “a wage must not be below the level of
subsistence.” (Cuilla’s Exploitation of need)
There is also a concern with end-state distribution. The
economic well-being of a country is not defined only by its

level of production (efficiency), but also by its distribution of
wealth. Wealth in a society should be distributed such that
everyone can access what is essential to their own personal
development. There may be need for social policies for
redistribution of wealth, with consideration of both merit and
need.
The Church also recognizes the right for workers to peacefully
strike, as this can be a way to achieve proportionate benefits of
economic activity. It must be peaceful if it is to be morally
justified, and becomes immoral when accompanied by violence
or other activity contrary to the common good.
The Church also recognizes the right for workers to unionize as
this is a method of protecting workers’ rights, and as they
contribute to a sense of solidarity among workers. Unions are
tools for social justice and should use their power for the
common good, specifically to promote cooperation rather than
competition. Taking into account economic and historical
changes, the Church also notes the necessity for new forms of
workers’ associations and worker solidarity.
13
Morality and the Economy
Intrinsic relationship between morality and economy (330-34)
Economy’s task is production, distribution, and consumption of
material goods and services
Morality asks, “To what end?”
Business Initiatives (336-45)
Business should be characterized by service to the common
good
Production of goods and services
Social functions
Profit as indicator, not underlying value
Central importance of owners and managers

The Compendium recognizes the relationship between the
economy and morality. These two realms cannot be torn apart,
but are intimately joined. Reasons for the one must take into
account considerations of the other. We cannot ask for the
fulfillment of moral duties which would require operation
outside the laws of economics. At the same time, economic
activity must operate with considerations of human dignity and
the common good. Economic activity is about production,
distribution, and consumption of goods and services. But
morality guides us in terms of purpose. We are reminded again
of the importance of solidarity, and that is economics has a
moral character, it should be that it operates for the good of
everyone (so that everyone can participate). We are also
concerned not just with quantity of production, but also with
quality. Simple accumulation is not a moral good. True
development (morally and economically) involves not gross
accumulation, but pursuit of human happiness. The common
good is not served by a culture of consumption or consumerism.
The purpose of business is multifaceted. On the one hand,
business often allows individuals to utilize talents in the pursuit
of human flourishing. To protect this right, the Church says we
must protect individual initiatives and entrepreneurial
endeavors. Business also exists to contribute to the common
good, by providing goods and services. Also, business serves a
social function, allowing opportunities for cooperation and
enhancement of human abilities. But business does not exist to
serve one person’s private interests. There should always be a
conscious recognition that business community exists for the
good of everyone.
Profit is recognized as the first indication that a business is
functioning well. But the pursuit of profit for profit’s sake is
not in accords with the teachings of the Church. There should
always be a dedication to social justice, whereby profit is

earned without forgetting that business should contribute to the
common good and respect the rights of all employees.
Owners and managers hold a central importance because their
decisions are felt throughout the company and beyond. Owners
and managers should reflect carefully of the motivations of their
decisions, making sure that economic concerns do not
overshadow their commitment to the concrete recognition of the
dignity of all persons.
14
KEY PRINCIPLES OF CATHOLIC SOCIAL TEACHING
Human Dignity
In a world warped by materialism and declining respect
for human life, the Catholic Church proclaims that human
life is sacred and that the dignity of the person is the
foundation of a moral vision for society. Our belief in the
sanctity of human life and the inherent dignity of the
human person is the foundation of all the principles of
our social teaching.

Community and the Common Good
In a global culture driven by excessive individualism,
our tradition proclaims that the person is not only sacred
but also social. How we organize our society -- in
economics and politics, in law and policy -- directly
affects human dignity and the capacity of individuals to
grow in community. Our Church teaches that the role of
the government and other institutions is to protect human
life and human dignity and promote the common good.
Rights and Responsibilities
Catholic tradition teaches that human dignity can be
protected and a healthy community can be achieved
only if human rights are protected and responsibilities
are met. Therefore, every person has a fundamental
right to life and a right to those things required for
human decency. Corresponding to these rights are duties

and responsibilities -- to one another, to our families,
and to the larger society.
Option for the Poor and Vulnerable
Catholic teaching proclaims that a basic moral test
is how our most vulnerable members are faring. In a
society marred by deepening divisions between rich and
poor, our tradition recalls the story of the Last Judgment
(Mt. 25) and instructs us to put the needs of the poor
and vulnerable first.
Participation
All people have a right to participate in the economic,
political, and cultural life of society. It is a fundamental
demand of justice and a requirement for human dignity
that all people be assured a minimum level of participation
in the community. Conversely, it is wrong for a person or a
group to be excluded unfairly or to be unable to participate

in society. In the words of the U.S. bishops, "The ultimate
injustice is for a person or group to be treated actively or
abandoned passively as if they were non-members of the
human race. To treat people this way is effectively to say
they simply do not count as human beings."
Dignity of Work and Rights of Workers
In a marketplace where too often the quarterly bottom
line takes precedence over the rights of workers, we believe
that the economy must serve people, not the other way
around. If the dignity of work is to be protected, then the
basic rights of workers must be respected -- the right to
productive work, to decent and fair wages, to organize and
join unions, to private property and to economic initiative.
Stewardship of Creation
Catholic tradition insists that we show our respect for
the Creator by our stewardship of creation. We are

called to protect people and the planet, living our faith in
relationship with all of God’s creation. This environmental
challenge has fundamental moral and ethical dimensions
which cannot be ignored.
Solidarity
Catholic social teaching proclaims that we are our
brothers' and sisters' keepers, wherever they live. We
are one human family, whatever our national, racial,
ethnic, economic, and ideological differences. Solidarity
means that "loving our neighbor" has global dimensions
in an interdependent world.
Role of Government
Because we are social beings, the state is natural to the
person. Therefore, the state has a positive moral function.
It is an instrument to promote human dignity, protect
human rights, and build the common good. It's purpose

is to assist citizens in fulfilling their responsibility to
others in society. Since, in a large and complex society
these responsibilities cannot adequately be carried out
on a one-to-one basis, citizens need the help of govern-
ment in fulfilling these responsibilities and promoting the
common good. According to the principle of subsidiarity,
the functions of government should be performed at the
lowest level possible, as long as they can be performed
adequately. If they cannot, then a higher level of
government should intervene to provide help.
Promotion of Peace
Catholic teaching promotes peace as a positive,
action-oriented concept. In the words of Pope John Paul II,
"Peace is not just the absence of war. It involves mutual
respect and confidence between peoples and nations. It
involves collaboration and binding agreements.” There is
a close relationship in Catholic teaching between peace

and justice. Peace is the fruit of justice and is dependent
upon right order among human beings.
Catholic Charities Office for Social Justice
60 Plato Blvd # 230, Saint Paul, MN 55107 I [email protected] I
www.cctwincities.org/advocacy
mailto:[email protected]
Discussion Question Resource: Chest X-Ray
© 2013. Grand Canyon University. All Rights Reserved.

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