Mr. Cuomo also plans to introduce a bill aimed at another stubborn
problem in the justice system: constant delays in bringing a person to trial that often make a mockery of the speedy trial provisions in state law and the United States Constitution.
It is not only a problem in medicine but
a problem in the justice system.»
Not simply
the problems in its justice system but bias within its media and deeper issues of poverty and disenfranchisement.
The program brought together a multidisciplinary team of undergraduate students who received a short primer on
problems in the justice system.
Many people complain about
problems in the Justice system, but very few take some time to think about possible solutions, and even fewer take the step to go from the idea to the action and effectively build the solution.
First, thank you so much Nicole for an inspiring and comprehensive piece about new ways to address complex
problems in the justice system.
The systemic
problems in our justice system were addressed in part for First Nations through Section 718 of the Criminal Code, which lists the «Purposes and Principles of Sentencing,» which were first codified on September 3, 1996,
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.
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.
The
Justice Department has «systemic»
problems in how it handles sexual harassment complaints, with those found to have acted improperly often not receiving appropriate punishment, and the issue requires «high level action,» according to the department's inspector general.
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 proble
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 proble
in - five Canadians who thought crime was on the rise
in their communities (19 %) said — unprompted — that justice system leniency was part of the proble
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.
A Christian MP has said the there is «serious
problem in the criminal
justice system» after a report... More
The
problem is that
in four different places
in an opinion barely five paragraphs long,
Justice Stevens used the word «indoctrination» as a synonym for religious education.
$ 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 i
Justice and The Company of Critics considers the
problem of distributive
justice after the collapse of the Communist states i
justice 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.
A Christian MP has said the there is «serious
problem in the criminal
justice system» after a report found ethnic minority defendants are more likely to be jailed for some crimes than white people.
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.
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.
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.»
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.
The conference invited leaders
in the Buddhist movement for social
justice in Southeast Asia who are now dealing with
problems that have long since surfaced elsewhere.
I reply that I can not imagine any
problem in distributive
justice being morally reasoned without the most careful and sensitive calculations possible.
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.
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 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.
«
In his preoccupation with the analysis of the capitalist system, he (Marx) failed to do
justice to the sphere of the personal and the subjective, the sphere where the human drama of hope and despair, love and hate, death and survival is enacted... Had Marx paid sufficient attention to these existential
problems, he might have been led to a more critical assessment of his atheist stance.»
It means also that the government s power will rest on a strict execution of
justice, on the rights of the family and of labor, and on the proclamation of the gospel.60 Essay four, «On the Possibility of the Word of the Church to the World,» is unfinished but it poses the issue of the church's responsibility for answering particular
problems in the world.
One of its principle
problems has been that of making sense of the whole
in a way that does
justice to the particular character of its parts.
When we attempt to do
justice to all aspects of the
problem of the nature of progress
in human history we discover we must try to hold two truths together.
These versions do not take the
problem of
justice in history seriously, because they have obscured what the Bible has to say about the relation of
justice to mercy
in the very heart of God.
Yet it can not be our only task, for the
problem of organizing the technical civilization of the western world upon a new basis of economic and international
justice, so that the anarchy and decay that have characterized our life
in the past three decades will be arrested and our technical capacities will be made fruitful rather than suicidal, is one which must engage our best resources.
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»).
What is the relation between God's final victory, and the resolution of the immediate
problems of
justice, order, and peace
in this world of time, death, and conflict?
The old
problem of theodicy — the
problem of vindicating the
justice of God
in the face of its seeming denial — is raised again.
Looking at America and the race
problem he says: «America can demonstrate that
justice, equality, and cooperation are possible between white and colored people «21 Mr. Wright makes the important point that the belief
in the inevitability of a great evil, such as war, will itself contribute to man s inability to deal with that evil.
According to Chief
Justice Rehnquist, Congress» 1981 decision to augment the role of religious and other organizations
in tackling the social and economic
problems caused by teenage pregnancy, sexuality, and parenthood reflected «the entirely appropriate aim of increasing broad - based community involvement...» He went on to say, with respect to religious organizations
in particular:
To give an example from a matter that will concern us later, the eschatology of Jesus demands that we wrestle with the
problem of the meaning of the element of futurity
in the hope of first - century Judaism, and at the same time that we do
justice to the new element
in the teaching of Jesus
in this regard.