FREE Positive Aspects Of Capital Punishment Essay
This is a proposition that Joseph Bessette and I defend at length in our book . Among our key arguments is the argument from scripture. The Church holds that scripture is divinely inspired and therefore cannot teach error on matters of faith and morals. She also holds that the Fathers of the Church cannot be wrong when they agree about some matter of scriptural interpretation. But as we show in the book, scripture clearly teaches that capital punishment can be legitimate in principle, and the Fathers are agreed that scripture teaches this. It follows that the legitimacy in principle of capital punishment is a divinely inspired and thus irreformable teaching.
Does the death penalty encompass more negative …
Luthans, F., Norman, S. M., Avolio, B. J., & Avey, J. B. (2008). The mediating role of psychological capital in the supportive organizational climate—employee performance relationship. , (2), 219–238. doi:10.1002/job.507. Although the value of a supportive organizational climate has been recognized over the years, there is a need for better understanding of its relationship with employee outcomes. This study investigates whether the recently emerging core construct of positive psychological capital (consisting of hope, resilience, optimism, and efficacy) plays a role in mediating the effects of a supportive organizational climate with employee outcomes. Utilizing three diverse samples, results show that employees' psychological capital is positively related to their performance, satisfaction, and commitment and a supportive climate is related to employees' satisfaction and commitment. The study's major hypothesis that employees' psychological capital mediates the relationship between supportive climate and their performance was also supported. The implications of these findings conclude the article.
Some critics of our book resist this conclusion. Catholic theologian E. Christian Brugger that the Church could condemn the death penalty as wrong always and in principle, and defends this position in . Catholic theologian Robert Fastiggi also “there is no definitive, infallible teaching of the Church in favor of the legitimacy of capital punishment” a condemnation of the practice as “intrinsically evil… is theoretically possible.” Eastern Orthodox theologian David Bentley Hart , whether or not the death penalty is in principle permitted by natural law, the higher demands of the Gospel nevertheless rule it out absolutely.
The Negative Aspects Of The Death Penalty :: Legal …
In fact, I completely agree with Feser and Bessette, and have been arguing the same position for 25 years in blogs and bulletin boards: that natural law supports the DP and that the state should expect to use the just, proportionate punishment, and while there are exceptions where the state should limit itself to lesser punishments, the arguments that we “must” always do so (use lesser punishments) in the cases of capital crimes are completely inadequate.
Punishment: Problems and Negative Side Effects
"The current findings demonstrate that under certain circumstances, valuing happiness may be self–defeating. Leading people to value happiness more made them feel less happy. This effect was found in a positive emotional context, but not in a negative emotional context, because in positive contexts, expectations for happiness are high and it is difficult to attribute failure to be happy to one's circumstances. Therefore, in positive contexts, people are more likely to feel disappointed in their level of happiness and, ultimately, feel less happy" (Mauss, Tamir, Anderson, & Savino, 2011, p. 3).
CORPORAL PUNISHMENT - philosophical study
The opinion of the Doctors was shared, historically, by other ecclesiastically approved theologians. As I have emphasized elsewhere, even Brugger concedes in his book that there existed a “patristic consensus” on the legitimacy in principle of capital punishment and on the grounding of this teaching in scripture, particularly Romans 13. This was so despite the opposition of some of the Fathers to Christians making actual use of capital punishment. Brugger also notes that by the end of the Middle Ages, a “Catholic consensus” had emerged that abandoned the reservations of these Fathers, and which continued to regard the legitimacy of the death penalty as the teaching of scriptural passages such as Romans 13. This consensus persisted until very recently. Brugger surveys a large number of manuals of moral theology and other theological works from the nineteenth and early twentieth centuries, and writes: