Search results for 'Church and social problems Catholic Church. [from old catalog' (try it on Scholar)

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  1. Finney, A. Patrick & [From Old Catalog] (1956). Moral Problems in Hospital Practise. St. Louis, Herder.
     
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  2. Avetisʹi͡an, A. A. & [From Old Catalog] (1958). Drevnerismkie Mysliteli.
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  3. Bhattacharya, Kalidas & [From Old Catalog] (eds.) (1963). Recent Indian Philosophy. Calcutta, Progressive Publishers.
     
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  4. Tara Chand, ʻĀbidī, Sayyid Amīr Ḥasan & [From Old Catalog] (eds.) (1962). Gulzār-I Ḥāl.
     
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  5. Dzhunusov, Maskhud Sadykovich & [From Old Catalog] (eds.) (1967). Osnovnoe Protivorechie Sovremennoĭ Ėpokhi.
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  6. Sen Gupta & Anima[from old catalog] (1964). Essays on Sāmkhya and Other Systems of Indian Philosophy. Kanpur, M. Sen.
     
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  7. Jinnai, Yoshiharu & [From Old Catalog] (eds.) (1971). Gendai Kagaku to Ningen.
     
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  8. Michaēlidēs, P. Kōnstantinos & [From Old Catalog] (1971). Archaīkoi Philosophoi.
  9. Ovsi͡annikov, Mikhail Fedorovich & [From Old Catalog] (eds.) (1972). Sot͡siologicheskie I Psikhologicheskie Problemy Ėsteticheskogo Vospitanii͡a.
     
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  10. Armand Jean Baldwin (1957). Christian Principles of Political Science. Latrobe, Pa.,Archabbey Press.
     
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  11. Carol] Jackson (1947). Designs for Christian Living. New York, Sheed & Ward.
     
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  12. Alonzo Church (1948). Blanshard Brand. The Escape From Philosophic Futility. Freedom and Experience, Essays Presented to Horace M. Kallen, Edited by Hook Sidney and Konvitz Milton R., a Publication of The New School for Social Research, Cornell University Press, Ithaca and New York 1947, Pp. 191–204. [REVIEW] Journal of Symbolic Logic 13 (1):55.
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  13. John C. Bennett (1946). Christian Ethics and Social Policy. New York, C. Scribner's Sons.
     
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  14.  37
    Lloyd Sandelands (2009). The Business of Business is the Human Person: Lessons From the Catholic Social Tradition. [REVIEW] Journal of Business Ethics 85 (1):93 - 101.
    I describe an ethic for business administration based on the social tradition of the Catholic Church. I find that much current thinking about business falters for its conceit of truth. Abstractions such as the shareholder-value model contain truth - namely, that business is an economic enterprise to manage for the wealth of its owners. But, as in all abstractions, this truth comes at the expense of falsehood -namely, that persons are assets to deploy on behalf of owners. (...)
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  15.  4
    Hsiang-Yi Lin & Daisy Tai-Hsing Day (2014). A Study of Aging Topic Focusing on the Catholic Social Doctrine and Sen's Capability Approach. Journal for the Study of Religions and Ideologies 13 (37):125-147.
    The purpose of this study is to examine the topic of older people in the world from the perspective of the Social Teaching of the Church. As explained in Christifideles Laici , the Catholic Church believes that the laity is summoned to pave the way for the arrival of God’s Kingdom, and people who are at an advanced age should still respond to God’s calling through their own unique way of contribution. In Familiaris Consortio it is (...)
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  16. Bonaventure (1953). The Mind's Road to God. New York, Liberal Arts Press.
     
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  17. Hugo Ljungberg Odhner (1944). The Moral Life. Bryn Athyn, Pa.,General Church Military Service Committee.
     
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  18.  14
    James F. Caccamo (2009). The Ethics of Branding in the Age of Ubiquitous Media: Insights From Catholic Social Teaching. [REVIEW] Journal of Business Ethics 90 (3):301 - 313.
    Branding has long been seen as an effective means of marketing products. The use of brand-based marketing campaigns, however, has come under intense scrutiny over the past 10 years for its power to facilitate deception and emotional manipulation. As a way of proceeding through the many differing moral assessments, this paper turns for insight to the tradition of writing on social ethical issues within the Roman Catholic Church. The author suggests that Catholic Social Teaching offers (...)
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  19. David Hollenbach (1988). Justice, Peace, and Human Rights: American Catholic Social Ethics in a Pluralistic World. Crossroad.
  20. J. Maxson[from old catalog] Reeves (1955). Some Personal and Social Adjustment Characteristics Associated with Differences Between Externally and Phenomenologically Derived Social Class Levels of Secondary School Students. [Buffalo].
     
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  21.  2
    Ciprian Ghisa (2014). The Greek-Catholic Church In Romania Facing The Challenges Of The Post-Modern Society. Journal for the Study of Religions and Ideologies 13 (38):195-219.
    Starting mostly with the second half of the 20th century, the churches and the religious communities are facing the challenges raised by the process of secularization, which is considered by some sociologists of religion as irreversible. The most affected ones were / are the traditional churches and the most obvious area where this phenomenon has become very visible is the Western Europe. This study aims to analyze the situation of the traditional churches in Romania, with a special focus on the (...)
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  22.  25
    Patrick Heavey (2013). The Place of God in Synthetic Biology: How Will the Catholic Church Respond? Bioethics 27 (1):36-47.
    Some religious believers may see synthetic biology as usurping God's creative role. The Catholic Church has yet to issue a formal teaching on the field (though it has issued some informal statements in response to Craig Venter's development of a ‘synthetic’ cell). In this paper I examine the likely reaction of the Catholic Magisterium to synthetic biology in its entirety. I begin by examining the Church's teaching role, from its own viewpoint, to set the necessary backround (...)
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  23.  20
    Nicholas J. C. Santos & Gene R. Laczniak (2009). "Just" Markets From the Perspective of Catholic Social Teaching. Journal of Business Ethics 89 (1):29 - 38.
    The "justice of markets" is intricately connected to the treatment of the poor and the disadvantaged in market economies. The increased interest of multinational corporations in low-income market segments affords, on one hand, the opportunity for a more inclusive capitalism, and on the other, the threat of greater exploitation of poor and disadvantaged consumers. This article traces the contributions of Catholic Social Teaching and its basic principles toward providing insight into what constitutes "justice" in such "marketing to the (...)
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  24.  3
    Cristina Richie (2015). Global Health Care Justice, Delivery Doctors and Assisted Reproduction: Taking a Note From Catholic Social Teachings. Developing World Bioethics 15 (3):179-190.
    This article will examine the Catholic concept of global justice within a health care framework as it relates to women's needs for delivery doctors in the developing world and women's demands for assisted reproduction in the developed world. I will first discuss justice as a theory, situating it within Catholic social teachings. The Catholic perspective on global justice in health care demands that everyone have access to basic needs before elective treatments are offered to the wealthy. (...)
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  25. Helene[from old catalog] Stucki (1971). Dankbares Leben. (Chur,Bischofberger, Buchdr. Untertor.
     
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  26. Andreas E. [from old catalog] Kapogiannopoulos (1970). Ho Erōs Hōs Biologikon Kai Koinōnikon Problēma.
     
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  27. I͡Ulii͡an[from old catalog] Minkov (1978). Blago Ili Prokli͡atie?
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  28. Aloysius[from old catalog] Roche (1932). Talks for Girls. New York, P. J. Kenedy & Sons.
     
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  29. Kōstas E. [from old catalog] Tsiropoulos (1966). Autopsia Tēs Epochēs.
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  30. T. S. [from old catalog] Venkataraman (1950). A Treatise on Secular State. Madras.
     
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  31.  19
    J. Bryan Hehir (1992). Policy Arguments in a Public Church: Catholic Social Ethics and Bioethics. Journal of Medicine and Philosophy 17 (3):347-364.
    This paper is an analysis of the relationship of social ethics and bioethics in Roman Catholic theology. The argument of the paper is that the character of both Catholic moral theology and ecclesiology shape the broadly defined interest of the church in bioethics. The paper examines the common elements of social ethics and bioethics in Catholic teaching, describes how ecclesiology shapes Catholic public policy and uses the examples of abortion and health care to (...)
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  32. Stephen M. Krason (ed.) (2013). Child Abuse, Family Rights, and the Child Protective System: A Critical Analysis From Law, Ethics, and Catholic Social Teaching. Scarecrow Press.
    In Child Abuse, Family Rights, and the Child Protective System: A Critical Analysis from Law, Ethics, and Catholic Social Teaching, Stephen M. Krason gathers essays by leading scholars and practitioners to comment through the prism of Catholic social thought, on the plight afflicting American families and the role of the child protective system. Here readers will find critical essays on the deleterious effect of the 1974 passage of the Child Abuse Prevention and Treatment Act; assessments of (...)
     
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  33. Marjorie Reeves (ed.) (1999). Christian Thinking and Social Order: Conviction Politics From the 1930s to the Present Day. Cassell.
     
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  34.  1
    Luiz Carlos Luz Marques & José Oscar Beozzo (2012). A Igreja do Brasil na preparação do Vaticano II (The participation of the Church from Brazil in the preparation of Vatican II) - DOI: 10.5752/P.2175-5841.2011v9n24p986. [REVIEW] Horizonte 9 (24):986-1009.
    Levando–se em conta os leitores do século XXI, ao debruçar-se sobre a participação da Igreja católica brasileira na preparação do Concílio Vaticano II, o presente estudo parte de três perguntas: a) o quê interessa saber sobre a participação brasileira? b) É este um tema relevante? c) Alguns brasileiros participação significativamente na fase preparatória? Para responder apropriadamente a essas questões os autores propõem um conceito diferente de “participação” na preparação do Vaticano II por parte do episcopado brasileiro. O artigo não foca (...)
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  35. Martínez Martínez & Julio Luis (2011). Moral Social y Espiritualidad: Una Co(I)Nspiración Necesaria. Sal Terrae.
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  36.  7
    Jean-Jacques Rousseau (1953). Political Writings; Containing the Social Contract, Considerations on the Government of Poland, and Part I of the Constitutional Project for Corsica. New York]Nelson.
    In addition, this edition offers the best available translation of the late and important Government of Poland and the only published English translation of the fragment Constitutional Project for Corsica, which, says Watkins, provides the ...
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  37.  1
    Helen Louise Whiteway (1943). Scientific Method and the Conditions of Social Intelligence. St. John's, Newfoundland, Trade Printers and Publishers, Ltd..
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  38. Jeffrey Klaiber (2009). The Catholic Church, Moral Education and Citizenship in Latin America. Journal of Moral Education 38 (4):407-420.
    The Catholic Church, with deep roots in the history of Latin America, exercises considerable influence on all levels of society. Especially after the Second Vatican Council and the bishops' conference at Medelliacuten the Church took up the banner of human rights and the cause of the poor. During the dictatorships and in the midst of the different guerrilla movements the Church became the principle voice of opposition and mediator between the parties in conflict. At the same (...)
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  39.  3
    Therese D'Orsa (2015). The Old as Well as the New: Catholic Education Fifty Years on From Vatican II. Australasian Catholic Record, The 92 (4):403.
    D'Orsa, Therese This passage is a kind of a signature statement of the author of Matthew as gospel writer and as Christian educator. Matthew's Gospel was written in a very demanding context following the fall of Jerusalem and the destruction of the temple, a situation of chaos and exile for the community, about a half-century on from the death of Jesus. In the circumstances, Matthew's meaning-making task as leader within his community was daunting. What he was about was a task (...)
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  40.  7
    Michael Naughton & Gene R. Laczniak (1993). A Theological Context of Work From the Catholic Social Encyclical Tradition. Journal of Business Ethics 12 (12):981 - 994.
    This article draws upon 100 years of writings which are referred to as the Catholic Social Tradition (CST). Using this tradition as a guide, the nature of work is explored along with the principles and virtues which vitalize the deepest dimension of work — how it affects the dignity of the human person. It develops five operational ethical principles which can be applied to questions of workplace ethics. Organizational policies and programs that seem consistent with CST are also (...)
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  41.  4
    M. J. Naughton, H. Alford & B. Brady (1995). The Common Good and the Purpose of the Firm: A Critique of the Shareholder and Stakeholder Models From the Catholic Social Tradition1. Journal of Human Values 1 (2):221-237.
    This paper is an insighful critique of the shareholder and stakeholder models of organizational purpose. The authors emphasize that both these models fail to serve as an adequate basis for explaining the purpose of an organization and are unable to capture a fuller meaning of living in an organizational community. The paper thus endeavours to introduce into the mainstream of discussion a third model, based on the idea of the common good which draws inspiration from the communitarian Catholic tradition. (...)
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  42.  79
    Karen Baistow (2000). Problems of Powerlessness: Psychological Explanations of Social Inequality and Civil Unrest in Post-War America. History of the Human Sciences 13 (3):95-116.
    This article concerns the emergence of psychological constructs of personal power and control in the United States during the 1960s and 1970s and the ways in which they contributed to contemporary political explanations of social unrest. While social scientists and politicians at the time saw this unrest as a social problem that posed threats to social cohesion and stability, they located its cause not in the power structure of society but in the individual’s sense of his (...)
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  43.  8
    Oliver F. Williams (1993). Catholic Social Teaching: A Communitarian Democratic Capitalism for the New World Order. Journal of Business Ethics 12 (12):919 - 932.
    Catholic Social Teaching has taken a remarkable turn with the May 1991 document on economic ethics,Centesimus Annus. During their one hundred year history, church documents were notable for their courageous championing of the rights of the least advantaged; they were much less distinguished for their understanding of how markets and incentives function in capitalism. Most business leaders admired church teaching for its compassion but had little respect for its competence. With this most recent document, however, there (...)
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  44.  5
    Leslie E. Ballentine (1995). The Emergence of Classical Properties From Quantum Mechanics: New Problems From Old. In M. Ferrero & A. van der Merwe (eds.), Fundamental Problems in Quantum Physics. 15--28.
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  45.  1
    Kathleen McCarthy (1996). Problems Encountered by the Ukrainian Catholic Church in Australia. The Australasian Catholic Record 73 (1):38.
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  46. Martin Wilson (2007). From Patrons to Partners and the Separated Children of the Kimberley: A History of the Catholic Church in the Kimberley, WA [Book Review]. The Australasian Catholic Record 84 (1):118.
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    A. Vanderperre (1986). [God Or Christ-Consequences of the Expansion of Christocentric Thought in the Catholic Church From the 17th-Century To the Present-French-Milet, J]. Revue Théologique de Louvain 17 (3):351-353.
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  48.  2
    Josip Šimić (2009). Culture and Inculturation in the Theaching and Activity of the Catholic Church From the Second Vatican Council. Filozofska Istrazivanja 28 (4):805-822.
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  49.  25
    Sarah Banks, Richard Hugman, Lynne Healy, Vivienne Bozalek & Joan Orme (2008). Global Ethics for Social Work: Problems and Possibilities—Papers From the Ethics & Social Welfare Symposium, Durban, July 2008. Ethics and Social Welfare 2 (3):276-290.
    This piece comprises short presentations given by contributors to a symposium organized by the journal Ethics & Social Welfare on the theme of global ethics for social work. The contributors offer their reflections on the extent to which universally accepted international statements of ethical principles in social work are possible or useful, engaging with debates about cultural diversity, relativism and the relevance of human rights in non-Western countries.
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    Inocent-Mária V. Szaniszló (2015). The Concept of Human Rights as an Answer to Religious Fundamentalism in a Modern Democratic Society. Journal for the Study of Religions and Ideologies 14 (42):100-120.
    In today’s European society one can observe different forms of religious fundamentalism, especially when defending various values relating to questions of the meaning of life or when confronted with multi-religious and multicultural situations. An ethical approach attempts to avoid such extremes, given that genuine human behavior is based on moral virtues, the Aristotelian “Golden mean”. At a time when some voices in left-leaning circles are trying to enshrine in the Charter of Human Rights the right of women to terminate their (...)
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