The document discusses various topics related to immigration and human rights from a Catholic perspective, including the relationship between rights and duties, different types of rights, and tensions between Catholic teachings on rights and current U.S. immigration policies. It explores how emphasizing individual rights without corresponding duties can lead to limitless demands and undermine the common good, and how immigration highlights the intersection of human rights and national boundaries.
The document discusses immigration and related issues of rights, political commitment, economic justice, and the relationship between membership in the universal Church and citizenship in a nation. It explores Catholic teachings on where rights come from, the relationship between rights and duties, different types of rights including liberty rights and claim rights, and how emphasizing one over the other influences views of society. The document also focuses on immigration as an example of human rights crossing national boundaries.
The document discusses the ideas of several classical liberal thinkers and how they relate to individual rights and limited government. It analyzes the viewpoints of Hobbes, Locke, Montesquieu, Smith, Mill, and Ricardo. Overall, the key ideas discussed include natural individual rights like life, liberty, property; limited government and separation of powers; economic freedom and free markets; and freedom of speech. While agreeing with many of these principles, the document expresses that some government role is still needed in certain areas like economic regulation and national leadership.
This document discusses six recurring issues in American political history including the balance of power between federal and state governments, community needs vs. individual rights, and minority rights. It also defines classical liberalism as stressing human rationality, individual expression and progress through constitutional political action. Classical conservatism emphasizes tradition, experience and virtue in governance. The document then contrasts liberalism, which argues for freedom with few limits, and conservatism, which notes some freedoms may be better than others. It provides an overview of the First Party System from 1787 to 1820, noting its origins and leaders including Hamilton, Adams, Jefferson and Madison.
The document discusses different types of justice from a Catholic perspective. It outlines three main types of justice: commutative justice concerning contractual agreements, legal justice regarding the relationship between individuals and society, and distributive justice involving the government's obligations to provide for citizens. The document also discusses the church's views on issues like ownership, a just wage, preferential options for the poor, and how to approach economic decision making through a lens of justice and serving the common good.
Individualism developed after the Medieval period and Renaissance as people resisted hierarchies and focused on human potential. The Protestant Reformation also challenged authority and promoted individualistic ideals. Key principles of classical liberalism and individualism include the rule of law with equal treatment under clear rules, individual rights and freedoms like religion and voting, and private property rights over land and possessions. Economic freedom allows free markets with limited government intervention, and competition is seen as beneficial with individuals acting in self-interest inadvertently helping society through the "invisible hand" of supply and demand.
The document discusses the need to strengthen extraterritorial human rights obligations (ETOs) for twelve reasons. It argues that the universality of human rights implies that human rights claims can be made against all states, not just one's home state, meaning states have ETOs. It also states that ETOs are necessary for a rights-based international legal order, as globalization has increased the impact of states' actions abroad and the gap in human rights protection. Only by recognizing ETOs, including an obligation for international cooperation, can human rights be fully realized and claims be justiciable for rights holders.
1) Professor Claude Rochet discussed the common good at a forum in Paris on August 25, 2013.
2) He argued that a legal regime loses legitimacy if it infringes on principles of the common good, and citizens can judge the natural right legitimacy of a regime.
3) Rochet presented the common good as an emergent reality and deliberative process, not a fixed content, involving sharing goods publicly, equal access, and how individual and collective well-being improve together through society guided by common good principles.
The document summarizes the ideas of several thinkers from the 18th and 19th centuries and how they relate to classical liberalism. Hobbes believed humans are selfish and would give up rights to a ruler for protection, with the ability to overthrow if unprotected. Locke focused on natural rights like life, liberty, and property. Montesquieu advocated for separation of government powers. Smith believed free markets and limited government would benefit society through self-interest. Mill emphasized individual rights and freedoms limited to preventing harm. Ricardo said wages should be set by supply and demand. Dickens wanted to expose poor working conditions. The document analyzes how each thinker contributed ideas around individual rights, limited government, and economic freedom
The document discusses immigration and related issues of rights, political commitment, economic justice, and the relationship between membership in the universal Church and citizenship in a nation. It explores Catholic teachings on where rights come from, the relationship between rights and duties, different types of rights including liberty rights and claim rights, and how emphasizing one over the other influences views of society. The document also focuses on immigration as an example of human rights crossing national boundaries.
The document discusses the ideas of several classical liberal thinkers and how they relate to individual rights and limited government. It analyzes the viewpoints of Hobbes, Locke, Montesquieu, Smith, Mill, and Ricardo. Overall, the key ideas discussed include natural individual rights like life, liberty, property; limited government and separation of powers; economic freedom and free markets; and freedom of speech. While agreeing with many of these principles, the document expresses that some government role is still needed in certain areas like economic regulation and national leadership.
This document discusses six recurring issues in American political history including the balance of power between federal and state governments, community needs vs. individual rights, and minority rights. It also defines classical liberalism as stressing human rationality, individual expression and progress through constitutional political action. Classical conservatism emphasizes tradition, experience and virtue in governance. The document then contrasts liberalism, which argues for freedom with few limits, and conservatism, which notes some freedoms may be better than others. It provides an overview of the First Party System from 1787 to 1820, noting its origins and leaders including Hamilton, Adams, Jefferson and Madison.
The document discusses different types of justice from a Catholic perspective. It outlines three main types of justice: commutative justice concerning contractual agreements, legal justice regarding the relationship between individuals and society, and distributive justice involving the government's obligations to provide for citizens. The document also discusses the church's views on issues like ownership, a just wage, preferential options for the poor, and how to approach economic decision making through a lens of justice and serving the common good.
Individualism developed after the Medieval period and Renaissance as people resisted hierarchies and focused on human potential. The Protestant Reformation also challenged authority and promoted individualistic ideals. Key principles of classical liberalism and individualism include the rule of law with equal treatment under clear rules, individual rights and freedoms like religion and voting, and private property rights over land and possessions. Economic freedom allows free markets with limited government intervention, and competition is seen as beneficial with individuals acting in self-interest inadvertently helping society through the "invisible hand" of supply and demand.
The document discusses the need to strengthen extraterritorial human rights obligations (ETOs) for twelve reasons. It argues that the universality of human rights implies that human rights claims can be made against all states, not just one's home state, meaning states have ETOs. It also states that ETOs are necessary for a rights-based international legal order, as globalization has increased the impact of states' actions abroad and the gap in human rights protection. Only by recognizing ETOs, including an obligation for international cooperation, can human rights be fully realized and claims be justiciable for rights holders.
1) Professor Claude Rochet discussed the common good at a forum in Paris on August 25, 2013.
2) He argued that a legal regime loses legitimacy if it infringes on principles of the common good, and citizens can judge the natural right legitimacy of a regime.
3) Rochet presented the common good as an emergent reality and deliberative process, not a fixed content, involving sharing goods publicly, equal access, and how individual and collective well-being improve together through society guided by common good principles.
The document summarizes the ideas of several thinkers from the 18th and 19th centuries and how they relate to classical liberalism. Hobbes believed humans are selfish and would give up rights to a ruler for protection, with the ability to overthrow if unprotected. Locke focused on natural rights like life, liberty, and property. Montesquieu advocated for separation of government powers. Smith believed free markets and limited government would benefit society through self-interest. Mill emphasized individual rights and freedoms limited to preventing harm. Ricardo said wages should be set by supply and demand. Dickens wanted to expose poor working conditions. The document analyzes how each thinker contributed ideas around individual rights, limited government, and economic freedom
The document discusses (1) the foundations of democracy, (2) the connections between democracy and the free enterprise system, and (3) how the Internet has affected democracy. The foundations of democracy include recognizing the worth of individuals, equality, majority rule with minority rights, compromise, and individual freedom. A free enterprise system has private or corporate capital ownership and market-driven decisions. While the Internet theoretically makes democratic participation easier, not all online information is true and its long-term effects are still unknown.
public defenders, who were paid by counties or cities; and
voluntary defender associations, which were private, nonprofit corporations.
But even in 1960, the vast majority of criminal cases involving indigent
defendants were handled by assigned counsel.
The fourth strand influencing legal rights organizations was the develop-
ment of social reform organizations emphasizing appellate litigation and class
action suits. The National Association for the Advancement of Colored People
(NAACP) Legal Defense and Educational Fund, Inc. (LDF) was established in 1940
to carryon a litigation program aimed at ending racial segregation and dis-
crimination. The LDF pioneered the use of class
The document summarizes aspects of Athenian democracy in ancient Greece. It describes how the Assembly, comprised of all male citizens, met on the Pnyx hill to debate and vote on bills proposed by the Council of 500 elders. Voting was done by hand raising or pebble casting. Passed bills became decrees that were publicly displayed. Topics of discussion included grain supply, military affairs, finances, festivals and judicial matters. Each Assembly meeting had a foreman chosen from the magistrates to oversee proceedings.
This document discusses different types of justice through Catholic teachings and biblical references. It addresses social justice, distributive justice, and contributive justice. A just person is described as someone who cares for others, stands up for the voiceless, and risks their own safety for the freedom of others.
Chapter 1 on being non profit power point 1-1nsubbotina
The nonprofit sector consists of tax-exempt organizations that serve public or member interests without the goal of generating profit. It includes social services, schools, hospitals, cultural groups, think tanks and more. Nonprofits have three key features - they do not coerce participation, do not distribute profits, and have unclear ownership. They perform important social functions that governments and markets cannot. While most nonprofits aim to help communities, some have faced criticism over high executive pay and accumulated endowments. The nonprofit sector contributes to political engagement and provides crucial services.
Parallel to the progressing globalization and concomitant deregulation of national markets there has been a growing judicialization or juridification of different social spheres almost everywhere around the globe. These processes have changed the concept, function and status of law in contemporary societies. This change has in turn given boost to the joint enterprise of the sociology and the anthropology of law and their objectives to gauge the transformation of societies through the lens of law and, conversely, the transformation of law through the lens of certain socio-political and socio-economic dynamics. In this course, we will take disputes as diagnostic events for, or entry points into, salient socio-legal developments and debates, such as what is lost and what is gained in the translation or transplantation of legal norms, concepts, institutions and procedures into different socio-legal spaces, and the socio-political significance of increased legal pluralism caused by growing normative and institutional recognition of religion, ethnicity and indigenous custom. We will discuss cases of project law, cultural defense, and changing property regimes as well as instances of multiple citizenship and the prioritization of individual over collective human rights, and vice versa.
Sessions
1. Introduction and Overview
2. Processes of Juridification in the Globalizing World
3. Juridification as Re-embedding: Cases from Different Non-Western Societies
4. Common Historical and Conceptual Foundations of the Sociology and Anthropology of Law Ethnographies of Legal Institutions and Procedures
5. Transplantation of Legal Norms, Concepts, Institutions and Procedures into Different Socio-legal Spaces: Project Law and Changing Development Agendas
6. Transnationalization of Human Rights and Islamic Fatwas: Chances and Challenges
7. Legal Pluralism and State Recognition of Religion, Ethnicity and Indigenous Custom
8. Cases of Cultural Defense in Western Societies.
This document discusses the possibility of reaching a worldwide consensus on human rights. It argues that while the concept of human rights originated in Western societies, the values of democracy and human rights are increasingly accepted on a global scale. However, full agreement faces challenges, as other cultures may interpret concepts like individual rights and dignity differently. Still, the document believes that separating the philosophical principles from legal frameworks allows for the values like life, liberty and equality to be adopted more universally. It also acknowledges the important role of non-governmental organizations in advocating for human rights around the world.
This module is all about inspiration! It will inspire & convince you that enterprise is a good idea as a means of transforming a person’s circumstances and ultimately their community. You will learn about the context of diversity and interfaces and why enterprise can be a high impact tool to alleviate cultural/interface challenges. Entrepreneurship is the ultimate community change driver – it teaches creativity, risk taking, the ability to think critically, take initiative, problem solve and work collaboratively- surely these skills are at the foundation of enhancing challenged societies?
This document provides an overview of political science and democracy. It discusses several key topics:
1) It examines different definitions and views of democracy throughout history, from Aristotle's negative view of democracy allowing the uneducated masses too much power, to Lincoln's view of democracy as government by and for the people.
2) It traces how democracy became rehabilitated during the Renaissance and Enlightenment as it became linked to liberalism and opposition to tyranny.
3) It discusses Gandhi's advocacy for democracy in post-colonial India and his view that the weakest should have the same opportunities as the strongest.
4) It provides some key characteristics of democracy such as free and fair
The document discusses the evolution of civil, political, economic, and social rights from the 18th century revolutions through modern times. It began with the rights to participate in government through voting, freedom of speech and assembly in the American and French Revolutions. Later revolutions expanded rights to include economic rights and social responsibility as well as self-determination. An authentic democratic culture requires respect for individuals, recognition of human dignity, and concern for the public good through open communication.
Equity and Justice Conference - Presentation By - Prajwal BhattaraiPrajwal Bhattarai
On Behalf of leading positions, Mr. Bhattarai has been engaged on national & international level to talk about the role of youth in nation building & youth leadership, inspiration, start-ups along with social entrepreneurship. Being an Academic activist, he worked for gender equality, educational equity & youth empowerment for positive change as development. He is extremely passionate about SDGs & development; working everyday to enhance socio-civic activities & pro-citizens volunteering alongside addressing his experiences to captivate for affirmative impact. He is a British Parliamentary debate, Public Speaking. Communication, Networking & Social dealing trainer. Mr. Bhattarai is a diplomatic & motivated Socio Academic Activist/Explorer who's creative on motif, project, poetries, animation, designs & more.
Dr. N. Sai Bhaskar Reddy presentation for Senior and Middle level Officers from State Government Departments dealing with Information and Public Relations, Disaster Management, Agriculture, Rural Development, Health & Family Welfare, Municipal Administration, Town & City Planning etc.
The document discusses the history and theological foundations of human rights. It notes that human rights originate from human dignity given by God and are universal, inalienable, and indivisible. The Catholic Church has historically promoted human rights through affirming rights like life, religion, and justice. However, the document also acknowledges that violations of human rights continue through issues like war, slavery, and inequality. It calls for continued protection and promotion of all human rights through dialogue and international cooperation.
The document discusses several topics related to the Catholic Church's teachings on birth control and individual conscience:
1. It references Humanae Vitae's conclusion about "openness to procreation" and the use of natural law to address whether artificial birth control can ever be used.
2. It contrasts natural family planning (NFP) with artificial contraception.
3. It raises questions about whether dissent from Church teachings can ever be beneficial and discusses the relationship between authority, truth, and an individual's informed conscience.
The document discusses various procedures involving stem cells and cloning including cloning for reproduction, cloning for medical treatments, embryonic stem cell research using IVF leftovers or specifically created embryos, and research using stem cells from miscarried fetuses. It asks which procedure is most morally problematic and how the Church would view it, and to consider the Church's objections to embryonic stem cell research and cloning and whether scientific advances could address these objections which involve complicity with evil.
Doctors must carefully consider withdrawing life support to avoid directly killing or prolonging life unnecessarily. Treatment should only continue if it provides proportionate benefits compared to the burdens, and is beneficial, useful, and required rather than disproportionate, burdensome, useless, or optional. Questions remain on whether removing feeding tubes constitutes directly killing or allowing to die that could impact views on cases like Nancy Cruzan's removal of her feeding tube in light of Catholic teachings.
Dwyer argues that there are only two ways to resolve the ambiguities of determining right and wrong based on feelings: 1) we must agree that some actions are inherently worthy or unworthy regardless of our opinions, or 2) we have no coherent arguments against atrocities like the Holocaust. The document also discusses how morality cannot be relative, as that would mean we could not consistently call any actions wrong or make ethical judgments as a group.
Dwyer argues that there are only two ways to resolve the ambiguities of determining right and wrong based on feelings: 1) we must agree that some actions are inherently worthy or unworthy, whether we admit it or not, or 2) we have no coherent arguments to claim that atrocities like Auschwitz were wrong. If morality is truly relative, we could not consistently call any actions wrong or make ethical judgments as a group. Theology and ethics are connected, with theology describing life's purpose and ethics prescribing how to live to attain that purpose, as defined by God and exemplified by Jesus Christ. Catholic Christian ethics is informed by Scripture, natural law, tradition, and experience, with the Church hierarchy serving as
This document discusses physician-assisted suicide and end-of-life issues from a Catholic perspective. It introduces the topic and some relevant legal developments, including Oregon's Death with Dignity Act and a Supreme Court case. It then outlines Daniel Callahan's view that physician-assisted suicide has important social dimensions and shouldn't be seen as merely a private choice. The document will examine physician-assisted suicide through the lens of Catholic teaching, assess its morality, and discuss implications for medicine and patient rights.
This document discusses the moral considerations of a free market economy from the perspective of Catholic Social Thought. It examines how Archbishop Romero challenged the notion that the Church should remain neutral on economic issues. It also analyzes the tensions between free market values like material happiness and self-interest, and Catholic Social Thought values such as serving the common good. Finally, it questions whether capitalism can truly be morally neutral given these tensions.
This document discusses several topics related to ethics and morality, including objectivism vs relativism, tolerance of believers vs sceptics, and the relationship between God and morality. It notes debates around the existence of moral absolutes and reviews arguments that moral relativism makes ethics incoherent and contradictory. It also outlines three components of ethical analysis: the action, intention, and consequences, and discusses how theology and ethics are connected through their common focus on the purpose of life.
The document discusses different perspectives on personhood and abortion. It outlines common pro-life and pro-choice slogans, and explores assumptions behind these slogans. It also examines points in development that personhood may be attained, such as conception, birth, or after birth. The document references arguments that killing disabled infants or fetuses with disabilities is not wrong and can increase total happiness. It questions at what point a fetus or newborn becomes an individual capable of having a life of its own.
The document discusses (1) the foundations of democracy, (2) the connections between democracy and the free enterprise system, and (3) how the Internet has affected democracy. The foundations of democracy include recognizing the worth of individuals, equality, majority rule with minority rights, compromise, and individual freedom. A free enterprise system has private or corporate capital ownership and market-driven decisions. While the Internet theoretically makes democratic participation easier, not all online information is true and its long-term effects are still unknown.
public defenders, who were paid by counties or cities; and
voluntary defender associations, which were private, nonprofit corporations.
But even in 1960, the vast majority of criminal cases involving indigent
defendants were handled by assigned counsel.
The fourth strand influencing legal rights organizations was the develop-
ment of social reform organizations emphasizing appellate litigation and class
action suits. The National Association for the Advancement of Colored People
(NAACP) Legal Defense and Educational Fund, Inc. (LDF) was established in 1940
to carryon a litigation program aimed at ending racial segregation and dis-
crimination. The LDF pioneered the use of class
The document summarizes aspects of Athenian democracy in ancient Greece. It describes how the Assembly, comprised of all male citizens, met on the Pnyx hill to debate and vote on bills proposed by the Council of 500 elders. Voting was done by hand raising or pebble casting. Passed bills became decrees that were publicly displayed. Topics of discussion included grain supply, military affairs, finances, festivals and judicial matters. Each Assembly meeting had a foreman chosen from the magistrates to oversee proceedings.
This document discusses different types of justice through Catholic teachings and biblical references. It addresses social justice, distributive justice, and contributive justice. A just person is described as someone who cares for others, stands up for the voiceless, and risks their own safety for the freedom of others.
Chapter 1 on being non profit power point 1-1nsubbotina
The nonprofit sector consists of tax-exempt organizations that serve public or member interests without the goal of generating profit. It includes social services, schools, hospitals, cultural groups, think tanks and more. Nonprofits have three key features - they do not coerce participation, do not distribute profits, and have unclear ownership. They perform important social functions that governments and markets cannot. While most nonprofits aim to help communities, some have faced criticism over high executive pay and accumulated endowments. The nonprofit sector contributes to political engagement and provides crucial services.
Parallel to the progressing globalization and concomitant deregulation of national markets there has been a growing judicialization or juridification of different social spheres almost everywhere around the globe. These processes have changed the concept, function and status of law in contemporary societies. This change has in turn given boost to the joint enterprise of the sociology and the anthropology of law and their objectives to gauge the transformation of societies through the lens of law and, conversely, the transformation of law through the lens of certain socio-political and socio-economic dynamics. In this course, we will take disputes as diagnostic events for, or entry points into, salient socio-legal developments and debates, such as what is lost and what is gained in the translation or transplantation of legal norms, concepts, institutions and procedures into different socio-legal spaces, and the socio-political significance of increased legal pluralism caused by growing normative and institutional recognition of religion, ethnicity and indigenous custom. We will discuss cases of project law, cultural defense, and changing property regimes as well as instances of multiple citizenship and the prioritization of individual over collective human rights, and vice versa.
Sessions
1. Introduction and Overview
2. Processes of Juridification in the Globalizing World
3. Juridification as Re-embedding: Cases from Different Non-Western Societies
4. Common Historical and Conceptual Foundations of the Sociology and Anthropology of Law Ethnographies of Legal Institutions and Procedures
5. Transplantation of Legal Norms, Concepts, Institutions and Procedures into Different Socio-legal Spaces: Project Law and Changing Development Agendas
6. Transnationalization of Human Rights and Islamic Fatwas: Chances and Challenges
7. Legal Pluralism and State Recognition of Religion, Ethnicity and Indigenous Custom
8. Cases of Cultural Defense in Western Societies.
This document discusses the possibility of reaching a worldwide consensus on human rights. It argues that while the concept of human rights originated in Western societies, the values of democracy and human rights are increasingly accepted on a global scale. However, full agreement faces challenges, as other cultures may interpret concepts like individual rights and dignity differently. Still, the document believes that separating the philosophical principles from legal frameworks allows for the values like life, liberty and equality to be adopted more universally. It also acknowledges the important role of non-governmental organizations in advocating for human rights around the world.
This module is all about inspiration! It will inspire & convince you that enterprise is a good idea as a means of transforming a person’s circumstances and ultimately their community. You will learn about the context of diversity and interfaces and why enterprise can be a high impact tool to alleviate cultural/interface challenges. Entrepreneurship is the ultimate community change driver – it teaches creativity, risk taking, the ability to think critically, take initiative, problem solve and work collaboratively- surely these skills are at the foundation of enhancing challenged societies?
This document provides an overview of political science and democracy. It discusses several key topics:
1) It examines different definitions and views of democracy throughout history, from Aristotle's negative view of democracy allowing the uneducated masses too much power, to Lincoln's view of democracy as government by and for the people.
2) It traces how democracy became rehabilitated during the Renaissance and Enlightenment as it became linked to liberalism and opposition to tyranny.
3) It discusses Gandhi's advocacy for democracy in post-colonial India and his view that the weakest should have the same opportunities as the strongest.
4) It provides some key characteristics of democracy such as free and fair
The document discusses the evolution of civil, political, economic, and social rights from the 18th century revolutions through modern times. It began with the rights to participate in government through voting, freedom of speech and assembly in the American and French Revolutions. Later revolutions expanded rights to include economic rights and social responsibility as well as self-determination. An authentic democratic culture requires respect for individuals, recognition of human dignity, and concern for the public good through open communication.
Equity and Justice Conference - Presentation By - Prajwal BhattaraiPrajwal Bhattarai
On Behalf of leading positions, Mr. Bhattarai has been engaged on national & international level to talk about the role of youth in nation building & youth leadership, inspiration, start-ups along with social entrepreneurship. Being an Academic activist, he worked for gender equality, educational equity & youth empowerment for positive change as development. He is extremely passionate about SDGs & development; working everyday to enhance socio-civic activities & pro-citizens volunteering alongside addressing his experiences to captivate for affirmative impact. He is a British Parliamentary debate, Public Speaking. Communication, Networking & Social dealing trainer. Mr. Bhattarai is a diplomatic & motivated Socio Academic Activist/Explorer who's creative on motif, project, poetries, animation, designs & more.
Dr. N. Sai Bhaskar Reddy presentation for Senior and Middle level Officers from State Government Departments dealing with Information and Public Relations, Disaster Management, Agriculture, Rural Development, Health & Family Welfare, Municipal Administration, Town & City Planning etc.
The document discusses the history and theological foundations of human rights. It notes that human rights originate from human dignity given by God and are universal, inalienable, and indivisible. The Catholic Church has historically promoted human rights through affirming rights like life, religion, and justice. However, the document also acknowledges that violations of human rights continue through issues like war, slavery, and inequality. It calls for continued protection and promotion of all human rights through dialogue and international cooperation.
The document discusses several topics related to the Catholic Church's teachings on birth control and individual conscience:
1. It references Humanae Vitae's conclusion about "openness to procreation" and the use of natural law to address whether artificial birth control can ever be used.
2. It contrasts natural family planning (NFP) with artificial contraception.
3. It raises questions about whether dissent from Church teachings can ever be beneficial and discusses the relationship between authority, truth, and an individual's informed conscience.
The document discusses various procedures involving stem cells and cloning including cloning for reproduction, cloning for medical treatments, embryonic stem cell research using IVF leftovers or specifically created embryos, and research using stem cells from miscarried fetuses. It asks which procedure is most morally problematic and how the Church would view it, and to consider the Church's objections to embryonic stem cell research and cloning and whether scientific advances could address these objections which involve complicity with evil.
Doctors must carefully consider withdrawing life support to avoid directly killing or prolonging life unnecessarily. Treatment should only continue if it provides proportionate benefits compared to the burdens, and is beneficial, useful, and required rather than disproportionate, burdensome, useless, or optional. Questions remain on whether removing feeding tubes constitutes directly killing or allowing to die that could impact views on cases like Nancy Cruzan's removal of her feeding tube in light of Catholic teachings.
Dwyer argues that there are only two ways to resolve the ambiguities of determining right and wrong based on feelings: 1) we must agree that some actions are inherently worthy or unworthy regardless of our opinions, or 2) we have no coherent arguments against atrocities like the Holocaust. The document also discusses how morality cannot be relative, as that would mean we could not consistently call any actions wrong or make ethical judgments as a group.
Dwyer argues that there are only two ways to resolve the ambiguities of determining right and wrong based on feelings: 1) we must agree that some actions are inherently worthy or unworthy, whether we admit it or not, or 2) we have no coherent arguments to claim that atrocities like Auschwitz were wrong. If morality is truly relative, we could not consistently call any actions wrong or make ethical judgments as a group. Theology and ethics are connected, with theology describing life's purpose and ethics prescribing how to live to attain that purpose, as defined by God and exemplified by Jesus Christ. Catholic Christian ethics is informed by Scripture, natural law, tradition, and experience, with the Church hierarchy serving as
This document discusses physician-assisted suicide and end-of-life issues from a Catholic perspective. It introduces the topic and some relevant legal developments, including Oregon's Death with Dignity Act and a Supreme Court case. It then outlines Daniel Callahan's view that physician-assisted suicide has important social dimensions and shouldn't be seen as merely a private choice. The document will examine physician-assisted suicide through the lens of Catholic teaching, assess its morality, and discuss implications for medicine and patient rights.
This document discusses the moral considerations of a free market economy from the perspective of Catholic Social Thought. It examines how Archbishop Romero challenged the notion that the Church should remain neutral on economic issues. It also analyzes the tensions between free market values like material happiness and self-interest, and Catholic Social Thought values such as serving the common good. Finally, it questions whether capitalism can truly be morally neutral given these tensions.
This document discusses several topics related to ethics and morality, including objectivism vs relativism, tolerance of believers vs sceptics, and the relationship between God and morality. It notes debates around the existence of moral absolutes and reviews arguments that moral relativism makes ethics incoherent and contradictory. It also outlines three components of ethical analysis: the action, intention, and consequences, and discusses how theology and ethics are connected through their common focus on the purpose of life.
The document discusses different perspectives on personhood and abortion. It outlines common pro-life and pro-choice slogans, and explores assumptions behind these slogans. It also examines points in development that personhood may be attained, such as conception, birth, or after birth. The document references arguments that killing disabled infants or fetuses with disabilities is not wrong and can increase total happiness. It questions at what point a fetus or newborn becomes an individual capable of having a life of its own.
I. The document discusses Humanae Vitae, which addressed artificial birth control and concluded that it should not be used based on natural law. It also asks if artificial birth control can ever be used and compares natural family planning (NFP) to artificial contraception.
II. It explores different perspectives on birth control between Ruether & Heaney and the Pope. It discusses what is considered natural and different understandings of sex in marriage.
III. It questions whether Ann LeBlanc is a "bad Catholic" for potentially disagreeing with Church teaching on birth control and explores the relationship between authority, truth, and an informed conscience in regards to dissenting from Church doctrine.
This document provides an overview and schedule for an introductory ethics course. It includes details about assignments, assessments, topics that will be discussed like ethical issues related to healthcare, abortion, and the death penalty. It also shares student feedback about what they don't want the course to be like, such as one-sided or lacking supporting evidence. Students are asked to consider what aspects of life a person's ethics affect and to pick a semester project.
John Dwyer argues that there are only two ways to resolve the ambiguities of claiming to do what feels right: either we agree that some actions are inherently worthy or unworthy regardless of our opinions, or we have no coherent arguments against atrocities like Auschwitz. The document also argues that moral relativism would mean we cannot consistently call any actions wrong, could not discuss ethics publicly, and would contradict tolerance by criticizing others' morality. It connects theology and ethics by saying theology reveals life's purpose and ethics guides how to attain it.
The document discusses three key concepts in Catholic social teaching: dignity, community, and preferential option for the poor. It analyzes the relationship between charity and justice, and how readings like "Being Poor" and "Invisible Knapsacks" respond to this relationship. It also explores how dignity, community, and preferential option form the foundations of Catholic social teaching and will be revisited in future classes.
The document discusses various topics related to ethics, morality, and religion. It addresses questions about objectivism versus relativism, tolerance of believers versus sceptics, and whether there are absolute moral truths. It also examines the relationship between theology and ethics, and how ethics guides us to fulfill the purpose of life as defined by religion. Key components of ethical analysis are discussed such as actions, intentions, and consequences. Different views on the nature of good and morality are presented.
This document outlines three foundational pillars of Catholic social teaching: dignity, community, and preferential option for the poor. It provides quotes and explanations for each pillar. Dignity refers to the inherent worth of every human being as created in God's image. Community emphasizes that human dignity can only be realized in relationship with others. Preferential option for the poor means assessing policies based on their impact on vulnerable populations and strengthening the whole community by assisting those most in need. The document stresses that these pillars should guide economic and political decisions.
This document provides an overview and instructions for an upcoming class. It includes:
1) A list of tasks for students to complete before the next class such as reading assignments and reviewing the syllabus.
2) Notes from a discussion with students about expectations and concerns for the class including topics like collaboration, respect, and learning outcomes.
3) The grading breakdown and assessment components for the class.
4) An excerpt from the instructor posing questions about ethics and morality to help guide students' thinking.
This document discusses Christian pacifism and nonviolence. It summarizes the views of Fr. John Dear, who argues that true Christians must follow Jesus' teachings of nonviolence and loving one's enemies. Dear believes any Christian who thinks violence can be justified has ceased to follow the Gospels. The document explores the origins and challenges of Christian pacifism, and addresses how pacifism relates to wider culture and objections to its practicality.
I. Indirect abortion occurs when a procedure to save the woman's life results in the fetus's death, whereas direct abortion is when a procedure is performed with the intent of killing the fetus to save the woman's life.
II. Mary Ann Warren argues that personhood begins after birth based on criteria like an individual's ability to regard itself as a distinct entity. She claims that killing a disabled newborn is not morally equivalent to killing a person and may not be wrong.
III. Warren's arguments place personhood after birth but raise questions about whether choice should be the sole consideration in the abortion debate.
This document discusses four sources of Catholic Christian ethics: Scripture, natural law, tradition, and experience. It notes that Scripture provides the starting point but has limitations. Natural law reflects discernment of moral truths but is limited. Tradition involves Church teaching authority but is also limited. Experience, like a map, provides guidance but the terrain itself can differ. Together these overlapping sources provide a framework for deriving moral positions in the Catholic tradition.
This document proposes enshrining human, transhuman, and posthuman self-agency through property rights law and statute. It discusses how property rights could allow individuals to direct their own evolution without permission from other entities. The document provides context on how religions, cultures, and medicine have historically limited self-ownership and agency over one's own body. It argues that property rights may be a way for individuals to legally support modifying and evolving their bodies as a form of self-expression and personal development.
1. How did Islamic scholarship spark the Italian Renaissance.docxdorishigh
1. How did Islamic scholarship spark the Italian Renaissance?
2. Christianity spread across Europe through:
A) The recognition that the story of Christ’s miracles were true
B) Missionary work designed to convert the most powerful local people who could use their influence to convert others
C) Armies sweeping across the Byzantine Empire
D) The reputation of Jerusalem as a Holy City
3. Why did Europe wait until the fifteenth and sixteenth centuries to begin exploring the world? What elements had to occur before exploration was possible?
4. Islam spread quickly through:
A) The Word of God and the Angel Gabriel
B) Missionaries sent to ports throughout the Asian, African, and European continents
C) Ties with the conquering Islamic Empires
D) Umayyid Caliphs and their network of imams
5. Describe the similarities among global religions that experienced a reformation during the sixteenth century.
6. The primary difference between Christian-occupied and Islam-occupied Jerusalem during the Crusades was:
A) Christians created an atmosphere of peace and tolerance where multiple faiths were celebrated
B) Muslims allowed the active conversion of willing members to Christianity
C) Christians developed a system of feudalism during their occupation
D) Muslims allowed people of any faith to live there peaceably so long as they paid a tax
7. What has been the traditional role of women in society throughout history? How does the wealth of a civilization affect the lives of women?
8. The Plague helped spark the Renaissance by:
A) Creating a desperate need for wage labor, which balanced the economy of a feudal society and led to a new class of patron-supported scholars
B) Killing people from all classes, creating a need for artistic expression
C) Making the need for medical knowledge obvious, sparking the scholarly revolution
D) Passing through trading ships, which also brought ideas from abroad that inspired Leonardo da Vinci and other Renaissance thinkers
9. What is legal pluralism? Provide at least two examples and explain the role of legal pluralism in history.
10. The religion known as “Divine Faith” was:
A) The Catholic response to Protestant heresy
B) A Protestant Sect following the teachings of Zwingli
C) The Aztec adoption of Catholic ideals
D) The conglomeration of beliefs embraced at the Court of Akbar
11. How do we know about Mesoamerican cultures whose historical records do not survive? Please provide specific examples about the Chavin, Olmec, Maya, Aztec, Teotihuacan, or Inca.
12. The African Mali Empire consisted of three imperial powers, named:
A) The Songhay, Mali, and Ghana
B) The Benin, Swahili, and Jenne
C) The Battuta, Swahili, and Benin
D) The Songhay, Jenne, and Griots
13. Why did the establishment of nation-states occur after the religious turmoil of the sixteenth century? What is the connection between the reforms and the growth of secular power?
14. Columbus ended his career:
A) Satisfie ...
This document discusses the concepts of ethics, morality, and etiquette. It notes that while related, morality defines character, ethics guides application of morality, and etiquette focuses on social behavior. It also discusses professional ethics for lawyers, highlighting codes of conduct and their importance for public confidence, transparency, and integrity. The social contract theory is examined in relation to the formation of societies and governments. Kenya's constitution and legal framework are discussed in relation to this theory.
This document discusses ethics, morality, and professional ethics. It defines ethics as moral principles that govern a person's behavior or conduct, morality as distinguishing between right and wrong actions, and etiquette as governing social behavior within a group. Professional ethics refer to one's conduct while performing professional work. Legal ethics establish standards for behavior within the legal profession. The document also discusses various theories of ethics, including meta-ethics concerning the origins of ethical principles, and applied ethics examining controversial issues. It emphasizes the importance of ethics for professions in establishing duties and minimum standards of practice.
This document discusses the concept of citizenship from several perspectives. It begins by defining citizenship as membership in a political community that confers both rights and responsibilities. It then discusses the growing significance and theoretical ambiguity surrounding citizenship. Citizenship is examined through the lenses of liberal democracy, Marxism, and in terms of its civil, political, and social dimensions. The document also explores the nature of citizenship and the civic culture needed to support citizenship in a liberal democracy. Overall, it provides a wide-ranging overview of the complex and contested concept of citizenship from various theoretical standpoints.
This document discusses ten theses regarding globalization and law from a global perspective:
1) We should avoid overgeneralizing about law globally due to lack of concepts, data, and capacity for evidence-based generalizations across legal systems.
2) A conception of law confined only to state/municipal law leaves out non-state legal forms like religious, customary, and unofficial laws.
3) Significant legal patterns are often sub-global, like those from empires, diasporas, alliances, and language/legal tradition spread.
4) Accepting non-state law leads to accepting legal pluralism as a social fact occurring within and between countries at all levels of organization
The document proposes establishing property rights over one's own body to support human self-directed evolution without needing permission from other entities. It presents 5 potential test cases of applying such property rights and discusses some of the issues and implications that would arise from legally recognizing self-ownership of one's body. The document is intended to facilitate discussion on proactively taking a stance that individuals have full control and ownership over their own bodies.
The class will spend 50 minutes discussing case studies on Just War theory and having groups report out their findings. They will then discuss for 20 minutes the tensions between nonviolence and Just War positions. Students will self-assess their contributions to group discussions and what they learned about Christian responses to violence by discussing case studies.
The document outlines an agenda for a class that will discuss violence, nonviolence, and Christianity. It will assess how a commitment to nonviolence may impact one's relationship with their country and consider if nonviolence can be a practical strategy against evil. Students will do a self-assessment on their contributions and how their views on nonviolence may have changed from the class.
The class will first hear from those who corresponded with death row prisoners for 25 minutes. They will then discuss scenes, themes and the Church's teachings on the death penalty from the book Dead Man Walking for 45 minutes. Finally, students will do a 5 minute self-assessment on their contribution to class discussion and what questions they would ask Sr. Helen if she visited class.
The class will rotate through stations for 40 minutes, followed by a 30 minute whole class discussion and question time on women's ordination. Students will evaluate arguments against ordaining women, assess an analogy in a video about exclusion based on gender and race, and do a short self-assessment on their contributions and learnings.
The document outlines the schedule and learning outcomes for a class that will involve mind-mapping the concept of "Everything is connected" from Pope Francis' Laudato Sí encyclical, evaluating reactions to the encyclical, and self-assessing contributions to group discussions, including having students take on the role of Jeb Bush to re-evaluate his views on religion in politics after reading the text.
The document outlines the agenda for a class discussing Catholic teachings on healthcare access and the Affordable Care Act. The class will assess how aligned the ACA is with Catholic principles, evaluate arguments about deaths from repealing the ACA, and have students self-reflect on their views. It also provides background from the Catholic Bishops supporting universal healthcare as a basic human right and the government's role in ensuring access.
The document outlines the schedule and learning outcomes for a class that will discuss kinds of rights, access to health care as a social justice issue, and Catholic teachings on access to health care. The class will spend 25 minutes on kinds of rights, 45 minutes discussing what aspects of health care access are and aren't under individual control, and 5 minutes doing a self-assessment. Students will also write a paragraph from the perspective of Pope Francis summarizing the predicted Catholic position on preferential access to health care for the poor.
The document outlines the agenda for a class discussion that will apply Catholic teachings on economic justice and immigration to topics like a local immigration center and the policies of a college regarding undocumented students. It includes prompts for a 5-minute self-assessment at the end to reflect on contributions to the discussion and what most impacted the students' views on immigration.
The document outlines a class discussion that will focus on how Archbishop Romero changed from a stance of neutrality to supporting the poor in El Salvador, and how Pope Francis's teachings in The Joy of the Gospel emphasize reducing inequality as a way to remedy social ills. Students will analyze these themes in Romero and identify links between Romero and Pope Francis, and self-assess their contribution to the class discussion.
This document outlines the schedule and learning outcomes for a class that will involve group work designing depictions of Jesus's care for the poor, a discussion on whether Jesus was a revolutionary, and self-assessment on contributions to the group and how the class changed views on Jesus. Students will imagine representations of Jesus's political significance, determine if describing him as a revolutionary is fitting, and self-reflect on learning.
The document outlines the agenda for a class discussion that will:
1) Debrief a visit to a Center for the Homeless and define homelessness.
2) Apply Catholic social teaching from the visit, a video, and reading to analyze the relationship between justice and equality, with a focus on the Church's preference for the poor.
3) Include a self-assessment of student contributions and conclusions about justice for the poor and homeless.
We will spend 25 minutes doing an exercise about privilege, 25 minutes composing a chart about factors within and outside our control, and 20 minutes examining and explaining negative attitudes towards the poor. The class aims to consider how external factors compound disadvantages, hypothesize why the poor face anger and stereotypes, and do a self-assessment of discussion contributions and understanding of privilege and stereotypes.
We will discuss the Nancy Cruzan case and whether removing her feeding tube would be morally permissible based on Catholic teachings on euthanasia. Students will consider if her feeding tube constitutes basic care or unnecessary treatment and reflect on how class discussions changed their views on this case. A chart is presented on whether removing Nancy Cruzan's feeding tube would be allowing her to die or taking a life.
The document outlines the agenda for a class discussion on physician-assisted suicide, including analyzing an ethical paper, discussing reasons for and against PAS, examining the Oregon Death with Dignity Act forms, and considering how to respond if a qualifying patient in Oregon requests assistance ending their life.
We will discuss the Vatican Declaration on Euthanasia for 40 minutes, then do a Think-Pair-Share activity on Advance Directives for 30 minutes. Students will complete a Living Will to inform discussion on end-of-life decisions, connecting it to Christian values, and self-assess their contributions and remaining questions about the Church's teachings on euthanasia.
The document outlines an agenda for a class discussion that will diagram formal and material cooperation with wrongdoing, discuss examples using these moral categories, suggest public policy for embryonic stem cells and complicity in vaccine development, and include a self-assessment of class contributions and remaining questions. It will also have students diagram and locate examples of cooperation on a scale of immediacy.
The document outlines the schedule and learning outcomes for a class session. It will include drawing up and negotiating a sample surrogacy contract in small groups, discussing the activity and readings, and an example surrogacy scenario. Students will roleplay a surrogacy arrangement, examine the morality of surrogacy and potential exploitation of women, and do a self-assessment of their contributions and takeaways from negotiating a surrogacy contract.
Today's class will involve a 25-minute activity on reproductive technology where students simulate shopping at a sperm bank or filling out forms for embryo cryopreservation. Students will then share their conclusions with the other half of the class for 20 minutes. Finally, students will evaluate the Church's teaching on assisted reproduction using this activity and an email from a Saint Mary's alum over 25 minutes.
The document outlines the plan for a class which includes taking a moral stance on abortion, applying Church teachings to positions held by Cuomo and Pacholczyk, evaluating their views for an upcoming paper, and a self-assessment where students reflect on their contributions and if the class changed their paper perspective.
This document outlines an agenda for a class discussion that will include nudging both the pro-life and pro-choice sides on their perspectives. It will focus on considering implications of twinning and Warren's criteria for personhood from the pro-life side, and assessing Callahan's critique of choice and its implications for feminism from the pro-choice side. Students will also self-assess their contributions and whether the discussion made their views on abortion less black and white.
Youngest c m in India- Pema Khandu BiographyVoterMood
Pema Khandu, born on August 21, 1979, is an Indian politician and the Chief Minister of Arunachal Pradesh. He is the son of former Chief Minister of Arunachal Pradesh, Dorjee Khandu. Pema Khandu assumed office as the Chief Minister in July 2016, making him one of the youngest Chief Ministers in India at that time.
Essential Tools for Modern PR Business .pptxPragencyuk
Discover the essential tools and strategies for modern PR business success. Learn how to craft compelling news releases, leverage press release sites and news wires, stay updated with PR news, and integrate effective PR practices to enhance your brand's visibility and credibility. Elevate your PR efforts with our comprehensive guide.
Here is Gabe Whitley's response to my defamation lawsuit for him calling me a rapist and perjurer in court documents.
You have to read it to believe it, but after you read it, you won't believe it. And I included eight examples of defamatory statements/
13062024_First India Newspaper Jaipur.pdfFIRST INDIA
Find Latest India News and Breaking News these days from India on Politics, Business, Entertainment, Technology, Sports, Lifestyle and Coronavirus News in India and the world over that you can't miss. For real time update Visit our social media handle. Read First India NewsPaper in your morning replace. Visit First India.
CLICK:- https://firstindia.co.in/
#First_India_NewsPaper
Howard Fineman, Veteran Political Journalist and TV Pundit, Dies at 75
Class #22
1. Immigration picks up on the topic of rights, the political nature of Christian commitment, economic justice, and the relation between being a member of a worldwide Church and a citizen of a particular nation. Please reflect on the story Fr. Corpora relates about mass on the Rió Grande in light of the points made by Bishop Lester concerning the rights of immigrants. vt
Announcement change seats! defeat of personhood bill in Mississippi next several classes will be on different topics health care (next Tuesday) women in the priesthood (next Thursday) the death penalty (Tuesday before Thanksgiving) the theme that unites all of these very different topics (as well as the topic today of immigration) is EXCLUSION of various sorts (from the US, from access to health care, from the priesthood, and the ultimate exclusion of the death penalty)—Sr. Helen (death penalty is opposite of baptism) and we do all this against the backdrop that many of you mentioned of the kingdom of God, which the bishops say in §16 of EJFA “excludes no one”
Class activities: what rights to you want? What rights do you have? Why the difference? Have them come up with a list of basic rights, and then do a think-pair-share. Or: what I did in fall of 2011 is put two contrary statements from Vts on the board and put them into groups to discuss them Justice and Rights • rights are what we are owed • justice and rights are interdefined: justice tells you THAT you are owed certain things; rights tell you what those things are Rights & Duties • how many rights do you want? as many as possible • how many duties to you want? as few as possible rights seem to enhance our freedom, but duties seem to restrict it (rights are for us, duties for others) • what’s the problem? Benedict says that rights and duties go together ( “grave inconsistency” ) anytime someone has a right, someone else has a duty (duties are the inverse of rights) “ rights presuppose duties if they are not to become mere license” (CV §43) meaning? If no corresponding duties, then one can claim a right to anything so, “appeals are made to alleged rights, arbitrary and non-essential in nature, accompanied by the demand that they be recognized” rights can “run wild” people have rights, animals have rights, trees have rights, inanimate objects, etc. and rt to life, rt to die, rt to choose, rt to a child, etc. anyone think of any examples? why assert a right to something? it’s useful language to demand services, a trump card (another one of those things that always gets applause on Oprah) and, again, it seems to expand our freedom • rights, duties and society - since rights and duties always go together, any time you ask a question about what rights people have, you're asking about what duties other people have - a nd therefore, any time you ask about what kind of rights people should have or should recognize, you're asking about what kind of society there should be - because the duties people have will affect the kind of society that results (Benedict: “Duties reinforce rights and call for their defence and promotion as a task to be undertaken in the service of the common good.” -let’s look at rights we recognize in the US and what that says Kinds of Rights • claim rights vs. liberty rights liberty rights are like freedom of speech, religion, assembly, rt to bear arms, rt to privacy what do those mean? that others can’t interfere with you (§81: “immunity from interference”) so a liberty rt is a rt not to be interfered with free speech doesn’t give you a rt to your own tv show to spout your opinions rt to bear arms doesn’t mean that the government owes you a handgun claim rights require “positive action” • what do we have more of in the United States? • do we have any claim rights in the U.S. schooling, attorney (schooling is a rt even for illegals) rt to life? liberty rt not to be interfere with not the right to be provided with the things needed to sustain life: food, clothing, shelter, med. Care one of the things the market doesn’t care about is whether you live or die how about a rt to health care? even if you qualify for Medicaid, a doctor doesn’t HAVE to see you • why do we have more liberties than claim rights? What does this tell you about the U.S.? (what rights what duties what kind of society) emphasis on a society of independent (rather than dependent) individuals where each person pays his or her own way and has minimal obligations to others (bootstrap myth) liberties are free: if you have a liberty rt, what’s it cost me? claim rights cost money and bind us more tightly together as Benedict says, we’re made for gift (CV §34) this is anthropological point (no one is self made we’re our brother/sister’s keeper) Benedict: “duties reinforce rights” and call for defence and promotion “as a task to be undertaken in the service of the common good” • rights according to the Church “ minimum conditions for life in community ” (EJFA §17, and §79) things due to people solely in virtue of their being people EJFA §80 speaks of “the minimum conditions for social institutions that respect human dignity” remember that the Church holds that dignity is realized in community these are the things that bring people up to the starting line ∆ EMPOWERMENTS “ In Catholic social thought, therefore, respect for human rights and a strong sense of both personal and community responsibility are linked, not opposed” (§79) food, clothing, shelter, basic medical care (EJFA §17) what does the Church mean by these rts? you need it, you don’t have it (and can’t get it on your own), you are provided with it “ those goods without which it is impossible for a person to lead a decent human life must be equitably provided to those who lack them” (Church and Housing) in general, what we think people have a right to tells us what we think people are worth Immigration rights • you see some of the tensions here -right to migrate vs. right to protect borders the whole issue here is how we draw the borders between the “us” and the “them” (EJFA §13—Human dignity does not come “from nationality”) Fr. Corpora’s essay was trying to call that whole enterprise into question what does that fence mean/symbolize? -right to protect borders vs. duty to protect human dignity -right to secure borders is really more a liberty rights; but the rights OF IMMIGRANTS is more a claim right to have what’s needed for human dignity ‘ comprehensive immigration reform’ (Wester mentions) is really more than just enforcement of borders and the JUSTICE issues here try to get to the root causes of migration in a fully just word, forced migration should be unnecessary • immigration is about borders; the Kingdom of God “excludes no one”—has no borders (EJFA §16) -calls into question the whole notion of ‘taking care of ourselves’ vs. ‘taking care of others ’ -how arbitrary are borders of various sorts? • ask T or F (illegal immigrants pay taxes) and then ask them to write about this, but not put names on paper: Illegal immigrants are taking American jobs (then pass papers around and ask people to read them aloud)—or can have them get into groups to discuss this (in Fall ‘11, I put two statements on board about immigrant work—these came out of Voicethreads for today) -then move to thought experiment - Then say that I am a watermelon grower in Yuma, AZ, with 200 acres of watermelon ready to harvest in August. It’s 114 degrees. Ask who would do this for minimum wage, then $10, then $15, then $20/hour. Then ask what they’d expect to pay for one watermelon. -Benedict said (CV §34): “every economic decision has a moral consequence.” • religious communities have always followed immigrants (Holy Cross priests and sisters came to minister to French settlers in what is now northern Indiana, who needed schoolteachers and then they needed a dome, and here we are) • and what happens once you’re here? What dangers do you face? -you have no rights in the workforce. Say something and your employer can either fire you or report you (eg., cleaners and rubber gloves) -and certainly you’ll have to work for less
First hear from those interning at the Center this semester Does anyone have any questions you’d like to ask them? Or maybe just divide into groups with at least one person from the CFH in each group (count off by 6s, skipping the 6 students who are at CFH) Have them go through questions on the sheet And come up with one definition of homelessness between them (#4), to put on board Then continue with why do we blame the homeless? Then throw it open to the rest of the class What were you looking for? (#2 on the sheet) What kind of preconceptions did you have? (be honest—we won’t judge anyone) What did you notice? Impressions of physical surroundings? Things that struck you on a sensory level? (#3 on the sheet) What surprised you? What was most unlike what you thought you were going to see? How did your perceptions change? (from #1 #4) Why did they change? Personal experience Harder to buy into stereotypes when we have the personal experience Dale—up to him vs. not up to him? (#5) What is the most important thing about homelessness that you learned from visiting the Center that you did not know or realize previously (or that you think most Americans don’t know or realize about homelessness)? That is, what does the Center have to teach us about homelessness and those who are homeless? Or maybe put them into groups of 4 and ask them to share their response to #6, and then go around and hear from each group. If we were making a commercial about the CFH, what would be in it? What do you think most Americans don’t know about homelessness/homeless? What questions do you still have? (#6) Center’s mission: Break the cycle of homelessness. Bring together disparate groups so that each can discover the worth, dignity and potential of the other. Pioneer a service model worthy of replication. In light of all these things, how should we define homelesness (maybe a group activity?)—b/c how we define a problem affects how we think we should solve it (or could do a snowball with pairs, 4s, 8s—keep combining the definitions) Or maybe put things on the board for #6 (go around the room) And then come up with a definition out of these things homelessness > houselessness (which is why the CFH is not a shelter) there’s a spiritual dimension relating to the loss of hope, absence of respect homelessness means being cut off from community , the kind that most of us enjoy or could depend upon if we were in a pinch if we’re all group projects, what happens when the group abandons us? so one of the things the CFH tries to do is restore a sense of community among the guests (saw this with Dale); also everyone has chores most important lesson anyone interested in justice can learn is that we all benefit/are penalized from things that weren’t up to us homelessness as symptom of deeper problem does the underlying problem cause the homelessness, or does the homelessness cause the underlying problem? (first one) so to really address the homelessness, have to address the underlying problem Church: [The poor and marginalized] “are also hoping for economic, political, and social transformation, since the problem of the homeless, as well as the housing crisis, are only the consequence of a DEEPER CAUSE which must be remedied.” Why do we blame/criminalize the homeless? (point to definition and ask why do we criminalize THIS?) there’s clearly a fear operating here we generally don’t criminalize things that aren’t in people’s control blaming them for their situation can make us feel comfortable (protects from need to empathize) shows the world is not arbitrary (an arbitrary world is frightening—means we don’t have control) finding fault may be a way of distancing ourselves that the other person isn’t like us, and this can’t happen to us putting a wall between us and the poor takes the problem out of our sight and out of the realm of our responsibility I’m sure some of you have encountered homeless individuals out on the street they frequently don’t come across as Dale did could be a survival mechanism the rate of sexual assault against homeless women exceeds the general population by a factor of 20 many times the homeless make us uncomfortable we fear most what destroys our biggest dreams (so is there something about the IDEA of homelessness in the U.S. that scares us and makes us want to put it out of our sight?) so, the bootstrap myth the notion that anyone willing to work hard can always make it in this country and it’s easier to be impatient with people than to live with sadness we single out the most vulnerable (in violation of community), keep them at the edge of society and tell them they’re a burden Church and the Housing Problem lots commented on the idea of family speaks about the RIGHT to housing—so be homeless is not to receive what you’re owed so if you’re homeless without fault of your own, you’re a victim of injustice and if we’re making homelessness illegal, then we’re penalizing the victims of injustice homelessness has a STRUCTURAL cause what do you think that means? may take us to look at our economic system let’s get to the root of the problem “ those goods without which it is impossible for a person to lead a decent human life must be equitably provided to those who lack them” (§13) What does this mean? Provided by whom? And if you’re running on this platform, how do you think you’d do in contemporary American politics? If we get to the root of the problem, this is more than providing someone with a check (need job training, parenting skills, etc.) each of us had a part in getting people where they are so what are our responsibilities in light of that? How could society be MORE supportive of people in these circumstances? education subsidies for people who have just lost their jobs? job search help for people about to be laid off? thus, the Church says, “to be homeless means to suffer from the deprivation or lack of something which is due. This, consequently, constitutes an injustice..... Any person or family that, without any direct fault on his or her part, does not have suitable housing is the victim of an injustice. In the light of what has been previously stated, it is evident that this injustice is clearly a structural injustice....” because “the right to housing is a universal right” (§12)
First hear from those interning at the Center this semester Does anyone have any questions you’d like to ask them? Or maybe just divide into groups with at least one person from the CFH in each group (count off by 6s, skipping the 6 students who are at CFH) Have them go through questions on the sheet And come up with one definition of homelessness between them (#4), to put on board Then continue with why do we blame the homeless? Then throw it open to the rest of the class What were you looking for? (#2 on the sheet) What kind of preconceptions did you have? (be honest—we won’t judge anyone) What did you notice? Impressions of physical surroundings? Things that struck you on a sensory level? (#3 on the sheet) What surprised you? What was most unlike what you thought you were going to see? How did your perceptions change? (from #1 #4) Why did they change? Personal experience Harder to buy into stereotypes when we have the personal experience Dale—up to him vs. not up to him? (#5) What is the most important thing about homelessness that you learned from visiting the Center that you did not know or realize previously (or that you think most Americans don’t know or realize about homelessness)? That is, what does the Center have to teach us about homelessness and those who are homeless? Or maybe put them into groups of 4 and ask them to share their response to #6, and then go around and hear from each group. If we were making a commercial about the CFH, what would be in it? What do you think most Americans don’t know about homelessness/homeless? What questions do you still have? (#6) Center’s mission: Break the cycle of homelessness. Bring together disparate groups so that each can discover the worth, dignity and potential of the other. Pioneer a service model worthy of replication. In light of all these things, how should we define homelesness (maybe a group activity?)—b/c how we define a problem affects how we think we should solve it (or could do a snowball with pairs, 4s, 8s—keep combining the definitions) Or maybe put things on the board for #6 (go around the room) And then come up with a definition out of these things homelessness > houselessness (which is why the CFH is not a shelter) there’s a spiritual dimension relating to the loss of hope, absence of respect homelessness means being cut off from community , the kind that most of us enjoy or could depend upon if we were in a pinch if we’re all group projects, what happens when the group abandons us? so one of the things the CFH tries to do is restore a sense of community among the guests (saw this with Dale); also everyone has chores most important lesson anyone interested in justice can learn is that we all benefit/are penalized from things that weren’t up to us homelessness as symptom of deeper problem does the underlying problem cause the homelessness, or does the homelessness cause the underlying problem? (first one) so to really address the homelessness, have to address the underlying problem Church: [The poor and marginalized] “are also hoping for economic, political, and social transformation, since the problem of the homeless, as well as the housing crisis, are only the consequence of a DEEPER CAUSE which must be remedied.” Why do we blame/criminalize the homeless? (point to definition and ask why do we criminalize THIS?) there’s clearly a fear operating here we generally don’t criminalize things that aren’t in people’s control blaming them for their situation can make us feel comfortable (protects from need to empathize) shows the world is not arbitrary (an arbitrary world is frightening—means we don’t have control) finding fault may be a way of distancing ourselves that the other person isn’t like us, and this can’t happen to us putting a wall between us and the poor takes the problem out of our sight and out of the realm of our responsibility I’m sure some of you have encountered homeless individuals out on the street they frequently don’t come across as Dale did could be a survival mechanism the rate of sexual assault against homeless women exceeds the general population by a factor of 20 many times the homeless make us uncomfortable we fear most what destroys our biggest dreams (so is there something about the IDEA of homelessness in the U.S. that scares us and makes us want to put it out of our sight?) so, the bootstrap myth the notion that anyone willing to work hard can always make it in this country and it’s easier to be impatient with people than to live with sadness we single out the most vulnerable (in violation of community), keep them at the edge of society and tell them they’re a burden Church and the Housing Problem lots commented on the idea of family speaks about the RIGHT to housing—so be homeless is not to receive what you’re owed so if you’re homeless without fault of your own, you’re a victim of injustice and if we’re making homelessness illegal, then we’re penalizing the victims of injustice homelessness has a STRUCTURAL cause what do you think that means? may take us to look at our economic system let’s get to the root of the problem “ those goods without which it is impossible for a person to lead a decent human life must be equitably provided to those who lack them” (§13) What does this mean? Provided by whom? And if you’re running on this platform, how do you think you’d do in contemporary American politics? If we get to the root of the problem, this is more than providing someone with a check (need job training, parenting skills, etc.) each of us had a part in getting people where they are so what are our responsibilities in light of that? How could society be MORE supportive of people in these circumstances? education subsidies for people who have just lost their jobs? job search help for people about to be laid off? thus, the Church says, “to be homeless means to suffer from the deprivation or lack of something which is due. This, consequently, constitutes an injustice..... Any person or family that, without any direct fault on his or her part, does not have suitable housing is the victim of an injustice. In the light of what has been previously stated, it is evident that this injustice is clearly a structural injustice....” because “the right to housing is a universal right” (§12)