Does Virtue Ethics Offer a Convincing Account of what it is to be Right - Free Essay Example

This essay shall discuss whether or not virtue ethics offers a convincing account of what it is to be morally right. It shall focus on Hursthouses version of virtue ethics, which shall be outlined first, and the positives of this argument: that it allows for different actions in different situations, and does not justify mass atrocities as a result. Four criticisms shall then be put against virtue ethics: that it is not action guiding; it does not explain cultural difference; it offers no guidance for virtue conflict; and that it relies on either a circularity or, at best, the argument being superfluous. With only one of these criticisms being answerable, it shall then be ultimately concluded that virtue ethics does not offer a convincing account of what it is to be right. Hursthouses argument of virtue ethics is an updated version of Aristotles original work. She claims that an action is right iff it is what a virtuous agent would characteristically do in the circumstances (Hursthouse, 1996: 646). Virtue ethics, then, makes an essential reference to the virtuous person, which Hursthouse claims is a person who acts virtuously à ¢Ã¢â€š ¬Ã‚ ¦ one who has and exercises the virtues (Hursthouse, 1996: 647). It is a trivial truth that a virtuous person does what is right, according to all moral theories. However, virtue ethics differs from other arguments in that it claims that an action is right in virtue of it being what the virtuous person would do. The concept of what is a virtue, then, must be established. In this, Hursthouse makes her claim to Aristotle, arguing that a virtue is a character trait a human being needs for eudaimonia, to flourish or live well (Hursthouse, 1996: 647). This links to Aristotles work The Nicomachean Ethics, in which he claims eudaimonia is living a flourishing, happy life, which he views as the ultimate end and goal of a persons life (Aristotle, 340bc). A virtue is any trait which will make an addition to this flourishing life, arguably termed the positive traits, such as kindness or charity. Here, virtue ethics demonstrates a shift from the deontic concepts of deontology and consequentialism; not claiming that an action ought or ought not to be done. Instead, there is a justification of actions in terms of areteic concepts; claiming that an action is kind or callous, for example. It can now be summarised what makes an action right according to virtue ethics. An action will be right iff it is what a virtuous agent would characteristically do in the circumstances. The virtuous agent would characteristically do the action i n the circumstances iff the trait which leads to the action is a virtue. Finally, the trait which leads to the action will be a virtue iff it would increase the eudaimonia of the agent. There are positive things to be said of Hursthouses argument for virtue ethics. Firstly, by stating an action is right iff it is what a virtuous agent would characteristically do in the circumstances, there is an allowance for variation in action dependent on the situation, which is more in line with our pragmatic moral practice. This escapes the rigidity and often counter-intuitive rules of deontology. Secondly, whilst it allows for variation in moral practice, it doesnt allow for the atrocities which consequentialism justifies as a consequence of its situational variation. This is because virtue ethics argument depends on what the virtuous person would do and, arguably, it would be said that the virtuous agent would not act in the way consequentialism argues for, by allowing mass murder or tortu re under certain extreme circumstances, for example. However, there are decisive criticisms against virtue ethics. The first criticism is that it does little to tell us exactly how to act; it is not action guiding. Virtue ethics states that we should act as the virtuous person would. This gives no other instruction than act virtuously, which perhaps can be further developed into act kindly or do not act callously. However, there is no further instruction than this, and nothing to say whether an action will be kind or just; a person is left to rely on their pre-understanding and belief. Hursthouses response to this criticism seems to be that this is all the instruction that we need. She argues: We can now see that [virtue ethics] comes up with a large number [of rules] à ¢Ã¢â€š ¬Ã‚ ¦ each virtue generate[s] a prescription à ¢Ã¢â€š ¬Ã¢â‚¬Å" act honestly, charitably, justly. (Hursthouse, 1996: 648). When acting, we need only ask ourselves is this act just? or is this act kind?, and the response to the question, being either yes or no, will dictate whether or not an act should be done or not. This response to the objection does little to answer the original concern, and leads to the second criticism. Hursthouse claims that in order to determine whether an act is just, or kind, or deceitful, a person should seek out those who they consider to be their moral and virtuous superior, and ask their advice (Hursthouse, 1996: 647-648). Not only does this rely on a preconception in measurement of virtue (in that we must have an understanding of what is just in order that we may decide which acquaintance is most just), it does little to recognise what is a second criticism for virtue ethics: the variation in morality between cultures. There is a variation in virtues for different cultures in three senses. Firstly, cultures may vary on which virtue is to take precedence in cases of virtue conflict (though this is a separate criticism in itself). In the se cond sense, cultures vary in their conception of whether a trait is, indeed, a virtue. Thirdly, cultures vary on what they believe the action would be which the virtue leads to. MacIntyre writes: They [various thinkers and cultures] offer us different and incompatible lists of the virtues; they give a different rank order of importance to different virtues; and they have different and incompatible theories of the virtues. (MacIntyre, 2007: 181). He gives the example of Homer, who claimed that physical strength was a virtue. This, MacIntyre claims, would never be accepted as a virtue in modern society and, consequently, the difference in Homers idea of a virtue or an excellence is vastly different to that of ours (MacIntyre, 1981: 27). Though this demonstrates that one trait may be accepted as a virtue by one culture and not by another, it is also highlights the third sense of cultural difference: that different cultures can accept the same trait as a virtue, but what constitut es an act being virtuous may be varied. For example, all societies believe justice to be a virtue, yet one might consider capital punishment to be just and therefore virtuous, whilst the other may hold capital punishment to be unjust and therefore not virtuous. To the defence of virtue ethics, Hursthouse claims that the problem is one which is equally shared by deontology, arguing: Each theory has to stick out its neck and say, in some cases this person/these people/other cultures are in error, and find some grounds for saying this. (Hursthouse, 1991: 229) Yet this causes concern for virtue theory. Hursthouse is here claiming that some cultures are wrong in believing that certain traits truly lead to an increase in eudaimonia, and are therefore wrong about them being virtues. This presents a circularity in reasoning for virtue ethics. Before the circularity criticism is discussed, a defence can be made of one aspect of conflict: when two virtues are in conflict, not acro ss cultures, but with one another in a situation. The third criticism is that situations are easily imagined in which two virtues can be in conflict in this manner. For instance, a police officer may apprehend a robber. On hearing the robbers story, it turns out that he stole food in order to provide for his starving children. The police officer must then decide whether to act on the virtue of justice, and arrest the robber who, despite the circumstances, has committed a crime, or to act on the virtue of sympathy and charity, and allow the robber to take the food and feed the starving children. Hursthouse claims that in such cases, virtue ethics has nothing helpful to say (Hursthouse, 1991: 229). However, a response can be contested. The degree of conflict can be very broad, dependent on the circumstances. In some situations, the correct answer is obvious; in the above case, it would be hard to justify not allowing a man a stolen loaf of bread to feed his starving children. In ot her situations, the degree of conflict can be much narrower, making the decision much more difficult. In keeping with the argument of virtue ethics, the correct decision is going to be the one which adds to eudaimonia. If both traits will lead to an increase in eudaimonia, the correct choice will be the one which adds most to eudaimonia. As the difference in the amount of increase narrows, the choice becomes harder, but the moral recompense in choosing wrongly will be less. Ultimately, if both virtues will increase eudaimonia equally, then they are equally the correct choice. However, the most decisive criticism is that the argument which virtue ethics puts forward for what is morally right rests on a circularity. This is brought forward when it was demonstrated that virtue ethics necessitates the existence of some other criterion being the case in order that it can be said some cultures are right and others wrong in their approach to the implementation of virtues and what it is that they hold to be a virtue. If virtue ethics is to explain why some cultures are wrong in their implementation of the virtues, then their argument must work as follows: a culture is wrong because what they are advocating as right would not be done by the virtuous person. It would not be done by the virtuous person because the trait which leads to the action is not a virtue. The trait which leads to the action is not a virtue because it would not add to the persons eudaimonia. The reason, then, that a culture is wrong, is because they are mistaken in assuming that the trait which would lead to the action is a virtue, because it will not add to the persons eudaimonia. It must therefore be considered what it takes for a trait to lead to an increase in eudaimonia. To this end, it must be claimed that a trait can only add to eudaimonia, and therefore be a virtue, because of something about the trait: if it is morally right. Herein is the circularity. Virtue ethics states that an action is right iff it is what the virtuous person would characteristically do in the situation. However, it has already been shown that there must be something about a trait which is morally right in order that it can add to eudaimonia and therefore be a virtue, so that the virtuous person may act on it. To avoid the circularity, for a trait to be morally right, there must be a criterion of rightness other than it is what the virtuous person would characteristically do in the situation. If such a criterion exists, virtue ethics argument becomes superfluous to explain what is right. In conclusion, the argument for virtue ethics account of what it is for an action to be right has been set forward. Firstly, the positives to this argument were shown: that it avoids the rigidity of deontology and the atrocities of consequentialism. It was then criticised with four arguments: it is not action guiding; the difference in cultures morality; concerns when two or more virtues come into co nflict; and the necessity for another criterion of rightness which, if accepted, renders virtue ethics unnecessary or, if rejected, leads to a circularity in virtue ethics. Therefore, it is concluded that virtue ethics does not offer a convincing account of what it is for an action to be right. Reference List Aristotle. (340bc). The Nichomachean Ethics. Translated by Ross, D. Edited by Brown, L. (2009). Oxford: Oxford University Press. Hursthouse, R. (1991). Virtue Theory and Abortion. In Philosophy and Public Affairs. Vol. 20, No. 3, pp. 223-246. Hursthouse, R. (1996). Normative Virtue Ethics. In Ethical Theory: An Anthology. Edited by Shafer-Landau, R. (2013). Chichester: John Wiley Sons, pp. 645-652. MacIntyre, A. (1981). The Nature of the Virtues. In The Hastings Centre Report. Vol. 11, No. 2, pp. 27-34. MacIntyre, A. (2007). After Virtue: A Study in Moral Theory. 3rd edition. Notre Dame: University of Notre Dame Press.

Elements of Religion and Alternative paths Free Essay Example, 1000 words

Now, it may be quite suitable to turn to the analysis of the â€Å"new religion†. The one that will be analyzed is called Wicca and Druidism. Speaking of the elements that can be identified in it, one should point out the rituals. Indeed, when it comes to understanding these spiritual systems, one can not overestimate the significance of rituals (Sabrina, 2001, 96). For example, Wiccan rituals involve feasting which engaged people in a large number of activities through which the religion knowledge is passed. As one can clearly see, the notion of community is also extremely important for Wicca and Druidism (Drew, 2003, 230). Just like any other religious system it may experience some opposition for the public; so, the gatherings of the adepts primarily serve to reinforce the position of it in the social environment. For example, if one would like to gain a true experience of Wicca, one would have to visit the above mentioned feasts since this would be the only way to see the religious belief in question being practiced so explicitly. Finally, the material expression of religion is also quite important, especially when it comes to practicing one that has been a subject of criticism from the point of view of the religion that is dominant in the social environment. We will write a custom essay sample on Elements of Religion and Alternative paths or any topic specifically for you Only $17.96 $11.86/page Nevertheless, one should also point out that some of the elements that are characteristic to religions are not fully present. It is obvious that one can not say that they are totally absent; however, the approach towards them is different if compared to the traditional religions. For example, in Wicca and Druidism, the idea of sacred has been re-evaluated.

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Health Promotion Is Severely Needed For Everyone - 2230 Words

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Depression And The Social Group - 2152 Words

This report will focus on depression in adult women. The purpose of this report is to look into the different factors which cause depression and also why this mental health issue is much more common in women than men. Stressful life events, such as losing a loved one, difficult relationships, extra work and home responsibilities can all trigger depression, (National Institute of Mental Health, 2009). The report will use quantitative data in relation to prevalence and also discuss how women treat their depression and what treatments they go through. Contents Page Page Title Page 1 Abstract†¦show more content†¦According to Mentalhealthfoundation (2014) Depression is different from feeling down and upset. Everyone has a time in their life when their unhappy because of a stressful event or circumstance but in depression an individual will experience intense feelings of anxiety, feeling hopeless, negativity and helplessness. Depression can affect any one and at any age. One of the leading causes of disease related disability among woman in the world is depression. According to Kessler(2003) Depression is much more common in women than it is in men. Kessler(2003) also puts emphasis on that the difference between men and women emerges in puberty and experiences that affect the sex hormones such as menopause, pregnancy, and using oral contraceptives do not significantly have a major influence in depression but instead the key to understanding the higher rates of depression in women than men is to look into the effects of biological vulnerabilities and environmental experiences. However Noble(2005) states that the prevalence of depression in women is 21.3% and 12.7% in men , and one of the factors that contribute to the rate being higher in women is pregnancy. Noble (2005) also states other factors that contribute to the high rates of depression in women are single parents, Menopause, divorce, Discussion Twice as many women in the UK are diagnosed with depression as men every year (Bener et

Importance of Healthcare Systems

Question: Explain how your newfound insight will influence your nursing care. Answer: Introduction A health care information system is a system that collects, stores and transmits information related to the health of patients and activities of organizations within the health sector. This includes district level routine information systems, laboratory information systems, disease surveillance systems, human resource management, and hospital management patient administration systems (Pai Huang, 2011, p. 655). In the health care system, sound decision making is important since lives of people depend on them. This decision making mostly depends on data collected and analyzed by the information systems. Therefore, they are very important in health care provision. This topic is therefore very important in understanding the importance of health-care systems in the management and running of the health-care sector. When studied in details, it can show how crucial they are and how they can be improved. Importance of Healthcare Systems As discussed in the introduction, health-care systems are very important in decision making in the health-care sector. The data collected is analyzed to give a clear picture of the status of the health care sector (Cleverley, Song, Cleverley, 2010, p. 2). If the health information system is efficient, it can provide a proper guide for resource allocation. Resources will only be allocated to areas and sectors that have an urgent need, which can be analyzed from the information system. Resources will only be allocated where they are required. This reduces wastages, and encourages efficient resource use. The collected data can be useful in improving the quality of the health-care sector: this includes service delivery and management of the sector. Health-care systems are very important in providing a good picture on the status of the sector. It provides a platform for identifying areas that are not good and need to be improved; without this platforms, it would be difficult to identify which areas need improvement (Quality Medicine, 1999, p. 10). The information systems can also be used to measure staffing needs in the health-care sector. Since data has been collected by the system, it can be used to analyze the need to increase or reduce staff members in different departments to enhance efficiency in service delivery. This also saves on expenditure on salary and wages, by only hiring the number of staff required and reducing over-staffing (Matcha, 2003, p. 159). All these advantages enhance the delivery of services in the health-care sector especially in nursing. Nurses collect data about their patients, and this data enables them to be able to track and follow-up on a patients progress towards recovery from an illness. Examples of health-care information systems One of the health-care information systems in nursing is the Electronic Health Record (EHR). It is used for enhancing patient safety, evaluating the quality of health-care services, measuring staffing needs, and maximizing efficiency. This system is very vital in the provision of health services (Amatayakul Lazarus, 2005, p. 1). This system enable nurses to record patients data and track their health records providing a means for individual service delivery for each of the patients. For each of the patients, data is collected and recorded, and their historical health record can be stored for future analysis and research (Amatayakul Lazarus, 2005, p. 3). However, nurses have indicated dissatisfaction with the system. They claim its design is cumbersome and the electronic system involved for collecting data is not user friendly. This means that in order for nurses to support the system it must be improved to be more user-friendly (Harrington Newman, 2011, p. 71). Another is North American Nursing Diagnostic Association (NANDA). This associations was founded in 1982, and its main functions are research, disseminating and refining the nomenclature, criteria and taxonomy of diagnoses (International, 2014, p. 3). This association is very important in the collection of nursing information and practices. It encourages research work on nursing and health-care, and disseminates this information to enhance nursing service provision. They communicate the nursing diagnosis and decisions to patients and other nurses. This dissemination of information about the nursing practices enhances service delivery (International, 2014, p. 3). Conclusion In conclusion, health-care information systems are very crucial in the health sector. They are the means by which health data is collected, analyzed and disseminating to various stakeholders. This information is very essential in the improvement of health-care services. With technological advances, health-care information systems are bound to become more efficient and improved, and this will have a positive impact in the health care sector. The new found insight into health-care information systems, will help me understand the importance of a data collection and sharing in the improvement of nursing care services. References Amatayakul, M. K., Lazarus, S. S. (2005). Electronic Health Records: Transforming Your Medical Practice. Medical Group Management Assn. Cleverley, W. O., Song, P. H., Cleverley, J. O. (2010). Essentials of Health Care Finance. Jones Bartlett Learning. Harrington, J., Newman, E. D. (2011). Great Health Care: Making It Happen. Springer Science Business Media. International, N. (2014). Nursing Diagnoses 2012-14: Definitions and Classification. John Wiley Sons. Matcha, D. A. (2003). Health Care Systems of the Developed World: How the United States System Remains an Outlier. Greenwood Publishing Group. Pai, F.-Y., Huang, K.-I. (2011). Applying the technology acceptance model to the introduction of healthcare information systems. Technological Forecasting and Social Change, 78(4), 650660. Quality, T. N. R. on H. C., Medicine, I. of. (1999). Measuring the Quality of Health Care. National Academies Press.

Principles of Catholic Thought for Human Dignity- myassignmenthelp

Question: Write about thePrinciples of Catholic Thought for Human Dignity. Answer: The Catholic Social Thought is perceived as a set of doctrines that are concerned with the society's common good as well as human dignity. The CST thus comprises nine fundamental principles. These principles draw from various sources including papal documents, Bishops' statements in conferences, and conciliar documents (Australia Catholic Social Justice Council, 2016). These documents are well understood by paying attention to the emphasis on the principles on lives and works of Christians as well as the scriptures. The development of the CST continues up to date not only in practice but also a theory. Fundamentally, the principles of CST stand as independent principles but are intrinsically related. In this sense, therefore, the primary role of this paper is to discuss the nine principles of the Catholic Social Thought. The paper will also explain the concepts, self, and community, and also show how they relate. Despite the increase in avariciousness and disregard for human dignity, the CST strongly supports human dignity. Hence, the principle of the dignity of human person connotes that all human beings have intrinsic dignity and natural inviolable human rights (FTPbroadcasts, 2013a). In other words, every human being is entitled to some rights by virtue of being human (Catholic Charities of St. Paul and Minneapolis, 2016). For this reason, it is expected that all people value and uphold rights and self-respect of others. It is so because the dishonor of human dignity/ self-respect of a human person lead to the decrease of the dignity of humanity (FTPbroadcasts, 2013a). According to the Catholic Church, human life is sacred hence the dignity of the person is an expression that there is morality in the society (Catholic Charities of St. Paul and Minneapolis, 2016). Moreover, the belief in the sacredness of human life and the innate dignity is the foundation for the principles of the catholic social teaching. Another principle that also supports human dignity is the community and the common good principle. The principle agrees that a person has dignity and is sacred as well as social (Center of Concern, 2008). Consequently, a person has various needs including emotional, physiological, social and emotional. Every person in the community possesses these common needs. As a result, there is the need to examine how the economics, politics, policies or law are organized in the community. According to the Center of Concern (2008) whatever changes take place in the community affects every individual. Therefore, government and other institutions have a responsibility of advocating and facilitating human dignity and common good for the community. The CST also comprises the principle that gives an option for the poor and vulnerable. Todays community is defined by the big gap between the have and the have nots.. However, this principle is centered on promoting Christian charity towards CST (Catholic Charities of St. Paul and Minneapolis, 2016). Poverty, in this case, is perceived as a major setback that impedes human prosperity. The principle according to the Catholic Charities of St. Paul and Minneapolis (2016) tackles the problem of poverty by prioritizing on those options that benefit the vulnerable. Notably, even as the principle advocates on helping the impoverished, the community benefits wholesomely. Another equally important principle is the principle of subsidiarity. Subsidiarity principle examines the social difference created by the decision makers while making decisions and those that are likely to be affected by those decisions (BlogactivTV, 2010). The principle supports that it is critical to ensure that the perso ns affected by the decisions also take place in the decision-making process. The participation also allows communities and individual persons in managing their affairs thereby preventing or resting external influence (BlogactivTV, 2010). The act of participating in the cultural, political, and economic activities of the community is a requirement for human dignity as well as the demand for justice. The universal purpose of goods is another CST principle which is in support of the accessibility to possessions/goods and resources by all people. According to this principle, the goods and materials in the world should be used for human prosperity. Again, the principle supports the notion that there should be the fortification of the dignity of work. The protection of the dignity of work is similar to the reverence of the workers' elementary rights. These are rights such as entitlement to better wages, ownership of private property, productive work, and right to compose and join unions. Furthermore, the principle of the stewardship of creation connotes the importance of people caring for God's creation (FTPbroadcasts, 2013b). One of the Catholic traditions maintains that people show respect to God through caring for the creation (FTPbroadcasts, 2013b). Maintain a healthy environment also play a significant role in ensuring that people living in the world prosper. Catholic Church in its social teachings underpins the need for promotion of peace which is also one of the CST principles. Peace, according to this principle is founded on the dedication to common good, justice and human dignity (Pontifical Council for Justice and Peace, 2004). Hence, interference with these foundations results in interference with peace. Peace as understood and as echoed by Pope John Paul II is not the absence of war. Peace entails respect and development of confidence not only among people but also nations. It also involves collaboration and binding of agreements. Similarly, human dignity is also enhanced through the practice of global solidarity (Pontifical Council for Justice and Peace, 2004). The principle of global solidarity borrows from the biblical notion that people should be their brother's and sister's keeper. Therefore, the principle underlies the need for personal responsibility towards each other regardless of one's race, background, religion or cultur e. The Interrelatedness Between Self and Community In its totality, the CST provides a common ground on which the self and community are interlinked. The interrelated between the two, as will be demonstrated below, depict how one cannot do without the other. Human beings are intrinsically social (Australia Catholic Social Justice Council, 2016). Consequently, the survival of each person within the community is dependent on others (Boudreau, 2012). Similarly, a community does not exist in the absence of the self. The person lives and acts within the society. Conversely, the community must exist to serve the self. The central theme of flourishing plays a primary role in exemplifying how the self and community are interrelated. The relationships that the self develops throughout the life are essential determinants of the nature of humanness. The absence of these relationships diminishes the aspect of humanity thereby inhibiting flourishing. Humanness is also defined through the connection that the self forms with the community (Australi a Catholic Social Justice Council, 2016). Therefore, the correlation between the self and community is based on mutual flourishing. The two are dependent on each other in the sense that when the self flourishes, the community also flourishes. The vice versa also happens. In other words, when the self fails to prosper, the community faces a similar fate. The self is said to flourish when it successfully achieves the physiological, emotional, social, and psychological needs are met (CAFOD, 2010). The flourishing therefore is the source of happiness for human (CAFOD, 2010). Moreover, when human achieves happiness the community also enjoys the same. In conclusion, it is evident that the principles of the Catholic Social Thought are primary in ensuring that human dignity is upheld. These principles, despite their composition in about a hundred years ago remain relevant in the modern day. Additionally, the CST principles help in the structuring, reinforcement as well as fostering the relationship between persons and their community. Principally, the established mutual relationship between the two increases both human and community flourishing. It is also important to note the significance of each principle and the role it plays in the community. Notably, no principle is superior to the other. Each principle is as important as the other. Despite playing a distinct role, the principles relate to each other. The Catholic Social Though thus seeks to demonstrate how the self relates to the community. The emphasis, in this case, is that the self and community are naturally interrelated such that when one entity is affected the other is also affected. References Australia Catholic Social Justice Council. (2016). Catholic Social Teaching. Accessed onSeptember 5th 2017 from https://www.socialjustice.catholic.org.au/socialteaching BlogactivTV. (2010, June 16).What is subsidiarity and why is it important? [Video File].Accessed on September 5th 2017 from https://www.youtube.com/watch?v=VFWKUzHO2UEfeature=youtu.be Boudreau, J. (2012). Ubuntu" I am what I am because of who we all are". Accessed on September 5th 2017 from https://www.motivationinspirationandlife.wordpress.com CAFOD. (2010). Headline findings from a survey of the public conducted on behalf of CAFOD, Theos and Tearfund. Accessed on September 5th 2017 from https://www.catholicsocialteaching.org.uk/wp-content/uploads/2010/11/CAFOD-Theos-Topline-Findings_Oct-2010-3.pdf Catholic Charities of St. Paul and Minneapolis. (2016). Catholic social teaching. Accessed onSeptember 5th 2017 from https://www.cctwincities.org Center of Concern. (2008). The principle of the common good. Accessed on September 5th 2017 from www.coc.org/files/principle.pdf FTPbroadcasts. (2013a, June 26).UNCC Dignity of the human person [Video file]. Accessed on September 5th 2017 from https://www.youtube.com/watch?v=G8zjSGTYq14 FTPbroadcasts. (2013b, June 25). UNCC100 Stewardship of creation [Video File]. Accessed on September 5th 2017 from https://www.youtube.com/watch?v=5w0FK4cTM2I Pontifical Council For Justice And Peace. (2004) Compendium of the social doctrine of the church. Accessed on September 5th 2017 from https://www.vatican.va/roman_curia/pontifical_councils/justpeace/documents/rc_pc_justpeace_doc_20060526_compendiodottsoc_en.html#Origin and meaning