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Content available remote Variácie morálnej zodpovednosti
The traditional understanding of moral responsibility (from Aristotle to Kant) includes libertarian freedom, the existence of which has been questioned since the rise of modern science (D. Hume, J. S. Mill). The positions of certain contemporary philosophers and neuroscientists (such as G. Strawson, D. Pereboom) reinforce this skepticism. Neuroscience as such cannot, however, provide evidence for or against morally significant libertarian freedom, which is based on rational reasons and moral values. Although there are problems with the explanation of libertarian freedom, the reasons for abandoning the merit based view of responsibility appear (thus far) insufficient for the change to be a purely consequentialist understanding. It is rather important to deepen the traditional meaning and complement it with contemporary scientific achievements, when examining accountability in concrete situations of human life and society, and also examine the possible social, legal, and theological implications of adoption of purely consequentialist responsibility.
This study presents an aspect of the history of Nigeria’s public finance during the colonial period showing how public institutions created for the administrations of the country’s finances either helped to curtail or failed to arrest corrupt practices from 1950–1960. The study argues that the issue of graft in government and by public officials which is prevalent in contemporary Nigeria was not a rarity in the colonial period and that at least, on the problems of theft of public revenues and the failure to observe the rules of accountability in public expenditure matters, cases of indictment of colonial officials were rife in the decolonisation period. The study therefore discusses how the problems of corruption and the refusal to observe the due processes of financial accountability were managed by the institutions established to ensure that they were either obliterated or reduced to the barest minimum in colonial Nigeria. The study concludes that although those institutions succeeded in reporting many cases and acts of corruption including even miscellaneous but nonetheless improper dealings with Nigerian finances, they failed either to prevent them or took very lame steps to ensure that indicted officials were sanctioned appropriately for such acts.
The safeguarding of minors and of vulnerable adult persons is an intrinsic aspect of the mission that the Lord has entrusted the Church and it is the responsibility of all the faithful to fulfil it, whatever capacity they hold in the Church. Unfortunately, it is not possible to eradicate child abuse entirely as it is a human reality, but much can be done by creating a culture of safe space and safe relationships within the Church and beyond. The Catholic Church, as the oldest and biggest institution in the world and with its religious and moral values, has a special responsibility in preventing any kind of abuse, in protecting the most vulnerable, and furthermore, in Safeguarding; in creating safe spaces and safe relationships. Listening to victims and survivors of abuse who have been harmed in the Church or outside, is key for being and acting in a responsible, accountable, and transparent way. This is the cornerstone for credibility and for promoting the faith.
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