Sentences with phrase «of ethics problems»

He called on Smith, who has had a number of ethics problems, including efforts to influence the awarding of the Aqueduct racing contract, to resign immediately.

At the same time, 43 % of those polled said that they believe Cuomo is part of the ethics problem in Albany, including 68 % of Republicans and 51 % of independents.

Not exact matches

Founder and CEO of Work It Daily, J.T. O'Donnell, explains why you should always know the work ethic of a company and what benefits or problems could that bring.

Kathleen Edmond, the company's chief ethics officer, maintains a blog that educates employees on handling ethical quandaries, and the company provides a number of channels for reporting problems that are more welcoming to its young workforce.

White House ethics lawyers ordinarily pore over presidents» tax forms each years (and those of cabinet members and nominees) to make sure there are no emoluments problems.

I have flagged up the problem of consent as the foundation of sexual ethics before, but it seems that legal thinking on marriage has thus far proceeded without having to acknowledge the manifold difficulties inherent in the concept.

Mark Bauerlein's post on the rhetoric of anti-discrimination points clearly to the problem which traditionalists face: In a world where ethics is aesthetics, the language of victimhood has become a subjective concept which is a potent weapon in the hands of the powerful.

There is no doubt that the perfectionist ethics of the Sermon on the Mount have caused centuries of problem and debate within Christian churches and societies» but they also are indispensable to Christianity.

But, in my opinion, the western Christianity has a serious problem on the field of ethics (and not only on the field of sexual ethics).

Previous chapters in the book have dealt with the relations of Christian ethics to the culture of our times in reference to family life, economic relations, race relations, political structures, and the problems of war and peace in the international scene.

The problem of an enduring ethic and culture consists in finding an arrangement of the pieces by which they remain related, as do the stones arranged in an arch.

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.

Huntington, for example, contends that «far more significant than the global issues of economics and demography are problems of moral decline», an «increase in antisocial behavior», decay of family structures, weakening of the «work ethic», and decreasing commitment to intellectual activity.12 Similarly Brzezinski refers to a current global crisis of spirit which has to be overcome if the human race is to regain some control over its destiny.

The surprise of the book is just how the problem of evil floors so much of the naturalistic ethic.

A discussion of the possibilities and problems of a psychoanalytically based humanistic ethic.

What interests me about the family is not the obvious social problems associated with it in contemporary life; nor am I particularly interested in the ethics of sexuality.

In discussing Old Testament ethics, we are not faced with the usual problem of trying to pick out a consensus from a welter of diverging viewpoints and methods.

Many also address problems tangential to ethics: social structures, political organization and control, economic systems, the ethos and the world view of the people, theological interpretations of moral issues and much more.

This is the familiar problem of «love perfectionism» and the absoluteness of Jesus» ethics in contrast with the necessary relativity of their application.

Inevitably, ethics involves the problem of authority.

The question of how biblical ethics can or should be used in facing today's moral problems is a second stage which Christian and Jewish ethicists address.

«Character ethics» emphasizes that the foundation of our decisions lies in the peculiar virtues and habits that each of us brings to a moral problem.

The problem with basing a just war theory on the logic of an ethic of prima facie duties is that it has nothing to do with Catholic just war tradition.

The problem with trying to reconcile these two conceptions of Catholic ethics regarding war — the «peace tradition» of the religious life and the just war tradition of secular life — is precisely that they are so fundamentally different.

The problems of social ethics came into focus for him.

One might wish that Taylor had considered more fully a possibility that emerges only in one rather long footnote — the possibility that a distinction, though not utter separation, of the spheres of politics and ethics might go some way toward addressing the problem that concerns him.

The so - called «Trolley Problem» has long been a philosophical conundrum of ethics.

Gustafson and other supporters of the book claim that Niebuhr's description of five types of Christian ethics elucidates various approaches to the «enduring problem» of how Christians relate their loyalty to Christ to their other loyalties.

Cynthia Crysdale, professor of faith development and ethics at Catholic University in Washington, D.C., considers this problem of suffering» — as it is so blandly called — the centerpiece of contemporary theology.

Reinhold Niebuhr, «The Ethic of Jesus and the Social Problem,» in Love and Justice, p. 253 (hereafter cited as Niebuhr, «The Ethic of Jesus and the Social Problem»).

This raises the complex problems of the «orders» — family, state, economic — and their relations to natural law theories of ethics.

A large part of the problem of social and political ethics lies in distinguishing between its use and misuse.

The importance of the power problem for Christian ethics derives both from the fact that power, whether economic, political, military, or spiritual, means capacity to determine life for good or ill, and from the fact that some fundamental redistribution of power is necessary as a condition of the freedom and dignity of men in their social relations.

The Socialist Decision is also of interest, however, to those not especially oriented toward Marxism, since much of what Tillich has to say is pertinent to any effort to relate Christian theology and ethics to the social problems of our times.

It might appear that the problems of Christian ethics can be solved at one stroke.

The problems of personal fulfillment and of individual ethics could also be dealt with from this perspective.

Modern moral philosophy becomes part of the problem, for its stress on autonomy, like its corresponding attempt to free ethics from history, produces people incapable of living lives that have narrative coherence.

A related problem concerns the possibility of deriving ethics from evolution.

Many of the problems occasioned by the ACOG ethics report could have been avoided by recognizing the proper scope of liberty enjoyed by both patients and physicians.

The ethics of authorship, obligation to cite prior work, and problems of multiple authorship have been analyzed in an article in Science.13 Others have been concerned about the humane treatment of animals, which are crucial in experimental biology and pharmacology.

Nicholas Berdyaev the Russian philosopher was most critical of the traditional Christian ethics which confined itself to the ethics of law and ethics of grace and ignored the ethics of creativity, while secular modernity to which Christian modernism succumbed, elevated the human vocation of creativity as supreme and as capable by itself of solving the problem of destructivity within it without the need of grace and even of law in the long run Anthropology got perverted on all sides by converting Creation into an order of static laws which are only to be obeyed and perfected by grace in Catholic thought and by getting validated for collective existence without criticism but to be rejected as totally irrelevant in the realm of existence in grace in Protestant thought.

Hence, problems of eschatology and ethics are basic to much of the record.

Brunner has recently published a monumental work on ethics which takes full recognition of the concrete problems of living.

It is a crippling reduction of revelation to place its content side by side with the propositions arrived at by way of problem - solving disciplines such as science and ethics.

For this reason our deliberation must constantly glance over into the field of ethics, while in order to be able to acquire significance it must grasp the problem with aesthetic intensity and concupiscence.

We have come here to the heart of the problem of agape as a foundation for a visible social ethic.

While good at showing us problems, The Servant and the Ladder is perhaps less good at finding solutions; it remains, however, a valuable exploration of a very perplexing area of ethics.

From the starting point of the revelation of the nature and will of God that has come to man through Christ, she has dealt first with the biblical foundations of Christian ethics followed by their application to specific contemporary problems, including self and society, marriage, economic life, race, the state, war, peace and others.

That problem is the abuse of the metaphor of «the seamless garment» and of the principle expressed in a «consistent ethic of life.»

It appears, then, that the problem that we have set ourselves, the problem of the way in which ethics and religion are related in the ethical religion which is Christianity, may be attacked by way of examining the literary records of kerygma and didaché, the proclamation and the ethical instruction» respectively, and trying to trace the relation between them.