Even this, however, isn't so simple. As Paul J. Wadell tells us, "there is nothing simple about doing what the good requires."
I just concluded that I would fail to respect Shelly's dignity if I were to remark on her malapropism in a social setting. But notice what I'm assuming about my friends in assuming that this outcome is likely or even just possible. I assume that Shelly is so petty and her dignity so fragile that simply being corrected by a friend and among friends could embarrass her and damage her dignity. Of our mutual friends, I assume they are so fickle in their estimations of their own friends that such a small thing as confusing two words could make a lasting and negative impression.
Shouldn't I think better of my friends? Does it damage their dignity even to assume such terrible things of them? Consider an extreme case: wouldn't I be doing violence to Shelly's dignity if I assumed she's capable of gruesome atrocities or the most heinous of crimes? My intuition is that it would. Shouldn't it be the same case, then, with this minor assumption?
I must admit here that I don't know the answer, even though I think this problem arises quite often -- whenever I face practical decisions that crucially involve predicting others' actions. On the one hand, I shouldn't predict that someone else will act in a way that would...
Catholic church and public policy have remarked that the members of American clergy in general, without even excepting those who do not admit religious liberty, are all in favour of civil freedom; but they do not support any particular political system. They keep aloof from parties, and from public affairs. In the United States religion exercises but little influence upon laws, and upon the details of public opinion; but it
1997). Good Catholics would argue that finding a devout life mate with whom can live a good and Catholic life is crucially important, and it is, but it's also just a normal part of life. We won't find that person until we find him or her, and it's up to us to deal with it and to live a life that can reasonably lead to that outcome. Mary can help
Hospice Care and Catholic Ethics Is Hospice care consistent with Catholic bioethics? Chapple, in her discussion of the topic "Hospice care" in Catholic health care ethics, argues that ultimately the answer is yes, but she acknowledges that there are levels of difficulty in answering the question (Chapple 2009). The ethics of Hospice care present us with a complicated question, insofar as Catholic teachings on end-of-life care have at times provoked public
Yet official Catholic support for union organizing and for strikes, and for state planning to ensure a decent livelihood for all, has been augmented over the years by a heightened recognition of the need to combat underlying institutional imbalances of power. Though the overarching goal of a peaceful and harmoniously ordered community endures, Catholic sensitivity to the dynamics of power, the reality of sinful systems and structures, and the
He clarifies his status i.e. A spiritual leader and a learned person by using well chosen ethos of St. Aquinas, Jesus and Paul therefore puts him forth as a trustworthy person. Also being an African-American makes him the right person to participate in this event because he understands the situation properly. By use of logos he explains the reason behind the actions of the black persons of which the
Some authors show that, contrary to the belief that health care professionals are less sensitive than the general public toward the manipulation of the body, they in fact have great difficulty in allowing action to be taken on the deceased donor, even actions as well accepted as transplantation. Various authors have reported that, as in the general public, knowing transplant patients has a parallel in the hospital setting, and
Our semester plans gives you unlimited, unrestricted access to our entire library of resources —writing tools, guides, example essays, tutorials, class notes, and more.
Get Started Now