Sentences with phrase «justice problem of»

Who stands to lose nothing to this access to justice problem of unaffordable legal services?

Therefore, because of the access to justice problem of unaffordable legal services, shouldn't there be an expanded constitutional «right to counsel» in criminal cases?

Not exact matches

Should the Justice Department move to block the deal, it would come as something of a surprise, especially considering that the Justice Department's top antitrust regulator, Makan Delrahim, even said earlier this year that he did not think the deal presented a «major antitrust problem» due to the fact that neither of the two companies directly competes in the same spaces.

The company still faces the wrath of the U.S. Justice Department, which is nearing a decision on whether to criminally charge GM over its failure to disclose the problem and recall affected cars after it staff first discovered issues with the switch in 2001.

The Justice Department has serious and pervasive problems with how it addresses sexual misconduct complaints made by its own employees, the department's inspector general found in a recent report obtained by The Washington Post through Freedom of Information Act requests.

If you want to know more about how the big guys work out problems, check out Justice on the Job, by David W. Ewing (Harvard Business School Press, Boston, 1989), a lively chronicle of the creative complaint systems in place at corporations such as Federal Express, IBM, and Northrop.

These production numbers still don't do justice to Lady Ada because financial problems of the then - owner Viceroy Australia brought a premature end to the mine.

The most insightful work I know of on this topic is to be found in a brilliant 1996 paper by Caroline Whitbeck, called Ethics as Design: Doing Justice to Moral Problems.

«Many years ago, I began to use the term «intersectionality» to deal with the fact that many of our social justice problems like racism and sexism are often overlapping, creating multiple levels of social injustice,» Crenshaw says.

In a 1994 Angus Reid poll, for example, one - in - five Canadians who thought crime was on the rise in their communities (19 %) said — unprompted — that justice system leniency was part of the problem.

Allan Flynn, who runs the «Comex, We Have a Problem» blog, this week posted a fascinating review of the traders who are the major targets of the recent investigation by the U.S. Justice Department and Commodity Futures Trading Commission of «spoofing» in the monetary metals futures markets.

Today, the Trade Justice Network submitted a brief outlining several of the main problems with NAFTA.

$ 16.95 The author of Spheres of Justice and The Company of Critics considers the problem of distributive justice after the collapse of the Communist states iJustice and The Company of Critics considers the problem of distributive justice after the collapse of the Communist states ijustice after the collapse of the Communist states in 1989.

His greatest gift, so it was said, was his espousal of the idea of a «living Constitution,» whereby (in his words) Justices would adapt the Constitution «to cope with current problems and current needs.»

The Charter has caused serious problems — of theology, justice, and morale — which continue to bedevil and undermine the Catholic priesthood in the United States.

The problem is not that Justice Stevens took the position that educational vouchers paid to parents and available for use in either secular or religious schools amounted to an establishment of religion.

The main problems with the religious right, Harris says, include disregard for poverty and international justice (particularly for women), obsession over the issues of abortion and gay marriage, and a mindset that generally embraces greed - centered capitalism.

A symposium of church leaders, law and justice professionals and academics of different races has taken place in Westminster looking at ways to tackle the problem.

There are many ways in which such language can be given an orthodox construction: If, for example, you take your definition of «justice» from a law textbook (Aquinas likes the Roman jurist Ulpian) or from ordinary political usage, then there's no problem in saying God's mercy surpasses that.

They demonstrate personally the moral values of responsibility, compassion and justice, and their approach to problems is nonideological.

Second, in response to both the biblical concern for justice and the problems of resources and energy, actively support international, national and local initiatives to conserve energy and resources and to reduce poverty and injustice.

The problem for them is how to act responsibly so as to begin a process of change which will lead to sustainable consumption and greater justice.

If you hear someone talking about sin they are more likely talking about big problems like environmental degradation, economic justice, and war, than about issues of personal morality like adultery or gluttony.

This only adds to all the political problems of reconciling freedom with order, and wealth creation with justice, while eliminating any possibility of establishing peace.

So, the justice suggests, as long prayers at public meetings don't fall into a pattern of proselytizing, denigrating nonbelievers or threatening damnation, what's the problem?

I've often been told that the reason I have a problem with the idea of people suffering eternally without the chance to be saved is because my sense of justice has been perverted by my sin nature, that it only seems unfair to me because «God's ways are higher than our ways.»

It seems that, in the midst of black Christian outcry in 2013, the majority of white Christians pressed the snooze button on racial justice, sleepwalking into their churches where an individualistic gospel that doesn't call them to say or do anything about racial injustice is preached, where white culture, rather than Christ, reigns supreme, and where the problems and perspectives of black people are ignored.

«At the official press conference that unveiled Caritas in Veritate, Cardinal Mgr Renato Martino, President of the Pontifical Council of Peace and Justice -LSB-...] said that Cold War ideologies «have been replaced by the new ideology of technology,» and that the «arbitrary nature of technology is one of the greatest problems of today's world.»

Discussion of sexual ethics usually centres on the sexual act, but we should not neglect the problems of justice which are just as difficult and important.

The justification for civil punishment provides such a problem, as does the controversy over the justice of abortion.

The welfare of the aged is also a problem of social justice.

As a distinguished champion of what the left euphemistically calls «reproductive rights,» Justice Ginsburg was never going to critique the decision on moral grounds; the problem for Ginsburg, rather, was tactical.

A lot has been made in the past couple of years about deep problems in the American justice system, particularly when it comes to prisons.

The problem lies in the fact that modern society has evolved effective justice and penalty, based on the collection of facts and evidence.

Laudato Si, last week's encyclical from Pope Francis, seeks to address a plethora of problems in the modern world — predominately focusing on environmental issues, distributive justice, and perceived problems with consensus developmental economic theory.

He is Abdel Majoud Awes, one of the millions whose personal problems are compounded by the perversions of justice in the Holy Land.

It is here, then, that we must make some important distinctions in regard to notions that have clouded evangelical attempts to deal with the problem of justice.

Lower court judges and the justices of the Supreme Court have «failed to offer a «principled or predictable alternative» to «strict separation» because they — like the American people — do not agree among themselves on the nature of the problem or how to resolve it.

The problem has been how to integrate environmental issues into this pattern of concern for justice.

Both situations represent problems of distributive justice, to be sure.

Part of the love - justice problem is the question of how love is to distribute its favors fairly among many neighbors, since there are always many neighbors involved.

those appealing to Objective morality have the problem of having a standard imposed on them, but those without such a basis can not appeal to such a standard / justice & thereby have no compassion.

The problem is that while the president is correct in his concern to limit the growth of the budget, he is cruelly deficient in his concern for justice.

It will be focused on the problem of religious communion and will do justice to the wide variety of types of communal religious life and activity.

The problem that has been under discussion is, of course, a part of the larger question of the relationship between love and justice.

Such a judgment carries with it its own problems concerning definition, and it will be unacceptable on first reading to many within evangelicalism, for their traditions do not easily stretch to include such a notion as being that of «justice.»

Here it seems that pursuit of justice alone would suffice and that the other problem would take care of itself.

Even now the problem of developing a sustainable agriculture in order that future generations may eat does not grip the mind as does the problem of justice for the urban poor.

Of course, as our convictions persist and mature, we begin to see the ways in which we are complicit in global wealth disparity and injustice, and we begin to think more seriously about policy, about sustainability, about making more dramatic attitude and lifestyle changes, and about problems within some of our charities and justice groups that perpetuate a white savior complex, sometimes doing more harm than gooOf course, as our convictions persist and mature, we begin to see the ways in which we are complicit in global wealth disparity and injustice, and we begin to think more seriously about policy, about sustainability, about making more dramatic attitude and lifestyle changes, and about problems within some of our charities and justice groups that perpetuate a white savior complex, sometimes doing more harm than gooof our charities and justice groups that perpetuate a white savior complex, sometimes doing more harm than good.

Although this is not the place to discuss at greater length the nature of evil, human sin, suffering, death and the relationship between them, they must find mention here for they constitute the chief problems which continually confront man and make him question whether there is any justice or meaning to be found in life.