Sentences with phrase «justice for self»

Their efforts to serve the public by providing an accessible, fair, efficient and innovative forum for justice also include several notable initiatives with direct public impact: In addition to hosting the second - ever Twitter Town Hall, the Court is also taking greater efforts to improve meaningful access to justice for self - represented litigants (SRLs), and has recently released Guidelines for Using a Support Person in Provincial Court.

Also consider: If the on - line system provided supporting information and guidance through the dispute or payment process, would this enhance access to justice for self - represented litigants?

A2J Author ® is a software tool that delivers greater access to justice for self - represented litigants by enabling non-technical authors from the courts, legal services programs, and law schools to rapidly build and implement customer friendly web - based interfaces for document assembly.

From 1999 - 2001, the Access to Justice, Meeting the Needs of Self - Represented Litigants: A Consumer Based Approach («Meeting the Needs») Project successfully identified the major barriers to access to justice for self - represented litigants.

The Access to Justice: Meeting the Needs of Self - Represented Litigants: A Consumer Based Approach project (Meeting the Needs Project) successfully identified the major barriers to access to justice for self - represented litigants including barriers to Web - based document preparation.

The goal of the Court Assistance Program (Queen's Bench Amicus Program) is to improve access to justice for self - represented litigants appearing in Queen» Bench Justice and Masters Chambers.

What we have in this country is a system of separate justice for self - represented litigants.

There is no right to civil legal counsel in Canada, but the decision opens the door for other more effective means of justice for self - represented litigants.

«Human rights lawyer Amer Mushtaq is trying to streamline access to justice for self - representing litigants going through the Ontario small claims court system with an online course he has developed.

«A2J Author is a software tool that delivers greater access to justice for self - represented litigants by enabling non-technical authors from the courts, clerk's offices, legal services programs, and website editors rapidly to build and implement customer friendly web - based interfaces for document assembly.

A2J Author ® is a software tool developed in the U.S. that delivers greater access to justice for self - represented litigants by enabling non-technical authors from the courts, clerk's offices, legal services programs, and website editors to rapidly build and implement customer friendly web - based interfaces for document assembly.

Instead of thinking out the full metaphysical implications of the basic understanding to which they have come in reflecting on the meaning of faith and justice for our self - understanding and praxis, they have either settled for talking merely about the meaning of ultimate reality for us or else taken over traditional metaphysical ways of talking about the structure of ultimate reality in itself that are doubtfully consistent with their own basic understanding.

Not exact matches

The search for Yoo's replacement may have already begun now that the U.S. Justice Department has launched a criminal investigation into Uber's software practices and Google's parent company Alphabet has filed a lawsuit over allegedly stolen self - driving car technology.

While the points made by these gentlemen are both valid and critically important, they fail to take note of four other dangerous subsidies: (1) the market perception that the Washington and Wall Street revolving door has rendered these firms immune from prosecution — even for repeated, illegal cartel behavior; (2) the ability to spend billions buying back their own stock, effectively propping up their own share price and bad behavior; (3) self - regulation with compromised bodies creating the market perception and reality of a competitive edge; and (4) Congress and the Supreme Court tolerating Wall Street running its own private justice system (mandatory arbitration) where corrupt acts are kept hidden from public view until they blow up into catastrophic events to the economy.

I joined a socially liberal Catholic parish that focusses on social justice activities and prayer for self - searching.

In refusing to impose the details of justice from afar the liberal political cultures would not be abandoning principles, for «self - determination» in the political sense is not just a principle of modern democracy.

I and others of like mind criticized the drug culture and related antics as a self - indulgent distraction from the goals of racial justice and peace, and worried that the new enthusiasm for «ecological consciousness» was in fact a conservative ploy designed to turn the movement away from the cause of the poor.

I find meditation, and compassion for self to be conducive to what you talk of with loving God and mankind — sometimes in mysterious, unfathomable and transcendent ways, encountering the power to open up men and women to each other and God in love peace justice and human dignity.

The classic civil - rights movement was determined to reshape America through moral reason; distorted into a twisted parody of itself through the victim culture, it was followed by a moralism self - consciously detached from reason that would prove incapable of calling anyone, black or white, to the great cause of equal justice for all.

The culture of consumerism and the chase for material symbols of wealth and security have sometimes come to be dominant; the pursuit of spiritual fulfillment in many has slowly begun to degenerate into empty and sterile ritualism; the legitimate thirst for education has often become perverted into an obsessive drive to acquire with the greatest speed the formal diplomas necessary to gain entry to jobs offering the easiest opportunities to make the quickest rupees; political statesmanship in some areas has begun to depreciate into an opportunities race for power and position; the spirit of SEVA (Service) to the nation has intermittently begun to be suffocated in many, by the abuse of discretions, sometimes mediated by a bloated bureaucracy itself enmeshed in a vast network of multiplying paper and self - proliferating regulations; menacingly many good and decent people even in public life, have come to be corroded by a culture of demanding corruption; and some potentially creative lawyers, have begun to take perverted pride in mere «cleverness», rendering themselves vulnerable to the prejudice that they are a parasitic obstruction in the pursuit of substantive justice.

The unique contribution a Christian ecology can make to the earth is the assertion that we can insist on a reasonable harmony with our world without abandoning our commitment to social justice for all members of our unique and self - consciously alienated species.

The roots of this distinction lie in Augustine's thought: the service of private ends by private persons manifests cupiditas — wrongly directed, self - centered love or motivation — while efforts by those at the head of communities to serve the good of those communities show the effect of a concern for justice informed by caritas, rightly directed love.

But neither position accounts for Washington's moderation in seeking a secure America that followed neither pure self - interest nor abstract justice but instead combined the two.

I knew also that any effort I might make on behalf of justice would be triggered by my own lack of self - esteem and by the painful inclination to identify with the underdog, rather than by the human and sexual impulse to work for justice on the basis of a strong confidence in both myself and the power of God to love.

When the self is committed to the Second Good, its stock of memory, intelligence, relationships, health, and wealth becomes the instrument for the concrete achievement of security, justice, liberty, or fraternity within the domain of personal relations and in the larger world of human institutions.

For Hobbes the marginal case of the war of all against all is not escaped through any semblance or trace of divine justice but through a social compact made by individuals to maximize their self - interest.

We shall examine four areas of human living: the way of self - giving, sexuality and love, the struggle for justice, and love in the intellectual life.

While love and justice are separable concepts in theory, in fact they are made inseparable for the Christian by their mutuality and indissolubility in God's self - revelation.

Smith's famous «invisible hand» metaphor for how the pursuit of self - interest can lead to overall social benefit takes for granted the conditions of justice, trust and community that allow for mutual exchange.

They were voting for what they saw as a particular Jewish concern» social justice» that rightly trumps economic self - interest.

Society must strive for justice, even if it is forced to use means, such as self - assertion, resistance, coercion, and perhaps resentment, which can not gain the moral sanction of the most sensitive and moral spirit.

Ask yourself if you are truly doing the man's teachings justice, and you admit to doing this blogging to fuel your own ego, which is as much for your own self - benefit as those you detract doing it to make a buck.

The first important task for a student of religious groups will be, therefore, to do justice to the self - interpretation of a religious communion.

Then and there I vowed to use whatever power that I had for good and against evil, to promote what is best in people, to work to free people from their self - imposed prisons, and to work against systems that pervert the promise of human happiness and justice (p. 179).

Love commonly means the self's active care for another; justice commonly means the impartial consideration of all parties concerned without special interest or personal preferences.

I know it completely flies in the face of my anti-establishment tendencies and my social justice wannabe self with a heart for the underdog.

Justice and the quest for emancipation require that dialogue is always among embodied and embedded selves who speak in their own voices and develop connections, including struggles and conflicts, within their actual context.

In a more articulate way the tasks of ministry came to include work for justice, reconciling beyond the individual's inner self and his family relationships.

And this was not self - love that inflamed him, but it was a feeling for justice, so he thought.

Referring to the criticism made by Peter Beyerhaus and some others that in the World Council's emphasis on social and political justice there is present a social utopianism which denies the fact of sin and affirms a self - redemptive humanism, Thomas admitted that the danger is always present, but pointed out the opposite danger of not admitting the fact of divine grace and the power of righteousness it releases for a daring faith in the realms of social and political action.

War and violence are considered as answers when they are used as instruments for justice, self - defense, or for defending innocent lives and preventing enormous damage to material means.

An even weightier argument for interpreting love and justice as diverse though related orders has been stated by Reinhold Niebuhr.2 Niebuhr holds that the highest love is self - sacrificing whereas justice is always an accommodation of the interest of each in relation to the other.

Such notions have little or nothing to do with love; they are a matter of human justice which may be a mode of love's expression in certain situations but they are also very misleading because love is ultimately not concerned with «justice» in the vulgar sense — it is above justice, whose interest is either retributive or distributive, for the interest of love is with persons, persons in society with their fellows, and the fulfillment of selves in the giving - and - receiving which is mutuality or union.

Killing enemy combatants in battles for self - defense and protection of the home country and executing vicious criminals by justice are perfectly acceptable and are commanded by God.

For Dewey, of course, democracy was a «way of life» not merely a way of public life — an ideal that «must affect all modes of human association» — and he would not have accepted Rorty's contention that «there is no way to bring self - creation together with justice at the level of theory» for that would have required him to give up a principal article of democratic faiFor Dewey, of course, democracy was a «way of life» not merely a way of public life — an ideal that «must affect all modes of human association» — and he would not have accepted Rorty's contention that «there is no way to bring self - creation together with justice at the level of theory» for that would have required him to give up a principal article of democratic faifor that would have required him to give up a principal article of democratic faith.

On the other hand, if another anthropology so focused on the social and cultural limitations of the self as either to ignore or to deny that the self nonetheless always bears responsibility for understanding itself and leading its own unique life, it would be equally unable to understand justice in either of its senses as ultimately grounded in the self - understanding of faith.

This is clear enough from the foregoing theological reflections on the relation between faith and justice; for whatever else faith and justice may be said to be, they have been shown to be possibilities of human existence, whose metaphysical implications necessarily include claims about the reality of the self such as properly belong to metaphysical psychology.

Yet some degree of justice remains possible, so God allows the self - regarding acts of sinful human beings to bring the State into existence because its institutions — especially those of private property, marriage and slavery — are also a remedy for sin.

Thus, if an anthropology were to advert to the fact that the self is existence and, therefore, can and must understand itself, all the while ignoring the fact that the self's possibilities are also always limited by social and cultural structures, it would so understand the self that the demand for justice in the specifically political sense could not be understood as a demand of faith itself.

But if God is not merely accidentally love of others and essentially love only of self — and this, I maintain, is what faith and justice necessarily imply — then that there are some others for God to love and that God, accordingly, is Creator of these others as well as their Redeemer are precisely not contingent but necessary.