Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue 0

Determinism Vs Free Willunit Objectivesthis Week You Will Have Two Wri

Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8.00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

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Determinism Vs Free Willunit Objectivesthis Week You Will Have Two Wri

Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8.00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

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Determinism Vs Free Willunit Objectivesthis Week You Will Have Two Wri

Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8.00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

,000 . 0

Determinism Vs Free Willunit Objectivesthis Week You Will Have Two Wri

Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8.00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

,000 . 0

Determinism Vs Free Willunit Objectivesthis Week You Will Have Two Wri

Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8.00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

,000 ., 0

Determinism Vs Free Willunit Objectivesthis Week You Will Have Two Wri

Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8.00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

,000 ., 0

Determinism Vs Free Willunit Objectivesthis Week You Will Have Two Wri

Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8.00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

,000 ., 0

Determinism Vs Free Willunit Objectivesthis Week You Will Have Two Wri

Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8.00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

,000 ., 0

Determinism Vs Free Willunit Objectivesthis Week You Will Have Two Wri

Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8.00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

,000 ., 0

Determinism Vs Free Willunit Objectivesthis Week You Will Have Two Wri

Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8.00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

,000 ., 0

Determinism Vs Free Willunit Objectivesthis Week You Will Have Two Wri

Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8.00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

,000 ., 0

Determinism Vs Free Willunit Objectivesthis Week You Will Have Two Wri

Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8.00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

,000 ., 0

Determinism Vs Free Willunit Objectivesthis Week You Will Have Two Wri

Determinism vs Free Will Unit Objectives This week you will have two written assignments calling for your analysis of the material presented below. a Discussion Board Question#2 FATALISM (go to forums) and Online Quiz#2 on March 25 will cover online March 18 material **Go to Discussion Board questions to get the question and be sure to respond to another student's post 1. Demonstrate knowledge: · Contrast the Secular Humanist view of Determinism with Judeo Christian view of Free Will · Different Forms of Determinism and their authors · Predestination, Physical Scientific, Biological & Genetic,Economic/Social, Historical, Psychological, · The Principle of Universal Causation · Fatalism · Assignment Summary The Secular Humanist Theory of Determinism is the philosophical idea that is based on a principle called UNIVERSAL CAUSATION that all events, including moral choices, are determined completely by previously existing causes.

This includes moral choices over which we have no control Determinism is at times understood to preclude free will because it entails that humans cannot act otherwise than they do. It can also be called as hard determinism from this point of view. Hard determinism is a position on the relationship of determinism to free will. The theory holds that the universe is utterly rational because complete knowledge of any given situation assures that unerring knowledge of its future is also possible. [1] Some philosophers suggest variants around this basic definition. [2] Deterministic theories throughout the history of philosophy have sprung from diverse and sometimes overlapping motives and considerations.

The opposite of determinism is some kind of indeterminism (otherwise called nondeterminism). Determinism is often contrasted with free will . It is a widely held humanist theory. In it's attempt to prove by Secular Humanists their position on the nature of human beings is correct different theories have been used to prove Determinism is correct that human beings are not free to choose. 1.

Religious Determinism (Predestination) put forth by John Calvin Since God is all knowing he knows our future and whether we will be saved or damned We can do nothing to change our salvation it is already fixed by God. Therefore we are not free 2 . Physical Science Determinism put forth by Sir Isaac Newton He said the entire universe is governed by natural physical laws which cannot be altered (ex the law of gravity, or the change in seasons etc]. Everything in creation is PHYSICAL including human beings. Therefore we are not free Humanists believe we are only a physical body there is no such thing as a soul.

Therefore, our choices are also caused by physical forces over which we have no control. 3. Biological/ Genetic Determinism by Charles Darwin. He taught that biology/genetics determines human beings.What we are and will be has been inherited from those before us, parents , grandparents etc. Therefore we do not have free will 4.

Historical Determinism this theory was developed by Georg Hegel He throught when we study the history of the world, human beings are unable to free themselves from the mistakes of the past. We are doomed to making the same mistakes until the end of the world. War, Violence, Poverty, Injustice all of these are part of human nature therefore we are not free to change them 5. Economic/Social determinism was a theory put forth by Karl Marx. He was the founder of Communism.

Human beings are inevitably determined by their social class and economic resources. Our social backround and financial situations determin our choices. Therefore we are not free. 6. Psychological determinism was developed by Sigmund Freud .

He taught that what we do is determined on two levels the Conscious level ( awareness)and the Subconscious level( unawareness) We are many times controled in our actions by the subconscious therefore we are not free. 7. Fatalism is the belief that events and choices are irrevocably fixed and predetermined so that human beings cannot alter them in any way. We are determined by Fate and have no control over what happenes to us in life. All we can do is wait and accept what happens to us.

We have no free will. This is a very negative and destructive theory and is much present in today's society. Is Free Will or Determinism Correct? The history of philosophy has been dominated by competing arguments around the ideas of Free Will and Determinism. Simply stated, the issue hangs on whether human beings should be thought of as fundamentally free to choose their actions and mold their lives – or whether they should be deemed as being at heart determined by forces beyond their control, be they fate, biology, politics or class.

The debate has been long-running and hugely vicious. It began in Ancient Greece, was picked up by the Romans, dominated Christian philosophy and rumbles on to this day among philosophers, psychologists and neuroscientists. The Judeo-Christian Theories/ Free Will and Responsibility( taken from Catholic Catechism 1731 Freedom/Free Will i s the power, rooted in reason and will, to act or not to act, to do this or that, and so to perform deliberate actions on one's own responsibility. By free will one shapes one's own life. Human freedom is a force for growth and maturity in truth and goodness; it attains its perfection when directed toward God, our beatitude.

1732 As long as freedom has not bound itself definitively to its ultimate good which is God, there is the possibility of choosing between good and evil, and thus of growing in perfection or of failing and sinning. This freedom characterizes properly human acts. It is the basis of praise or blame, merit or reproach. 1733 The more one does what is good, the freer one becomes. There is no true freedom except in the service of what is good and just. the choice to disobey and do evil is an abuse of freedom and leads to "the slavery of sin." Freedom makes man responsible for his acts to the extent that they are voluntary.

Progress in virtue, knowledge of the good, and ascesis enhance the mastery of the will over its acts. 1735 Imputability and responsibility for an action can be diminished or even nullified by ignorance, inadvertence, duress, fear, habit, inordinate attachments, and other psychological or social factors. 1736 Every act directly willed is imputable to its author: Thus the Lord asked Eve after the sin in the garden: "What is this that you have done?" 29 He asked Cain the same question. 30 The prophet Nathan questioned David in the same way after he committed adultery with the wife of Uriah and had him murdered. 31 An action can be indirectly voluntary when it results from negligence regarding something one should have known or done: for example, an accident arising from ignorance of traffic laws.

1737 An effect can be tolerated without being willed by its agent; for instance, a mother's exhaustion from tending her sick child. A bad effect is not imputable if it was not willed either as an end or as a means of an action, e.g., a death a person incurs in aiding someone in danger. For a bad effect to be imputable it must be foreseeable and the agent must have the possibility of avoiding it, as in the case of manslaughter caused by a drunken driver. 1738 Freedom is exercised in relationships between human beings. Every human person, created in the image of God, has the natural right to be recognized as a free and responsible being.

All owe to each other this duty of respect. the right to the exercise of freedom, especially in moral and religious matters, is an inalienable requirement of the dignity of the human person. This right must be recognized and protected by civil authority within the limits of the common good and public order. 32 I. The Passions 1763 The term "passions" belongs to the Christian patrimony. Feelings or passions are emotions or movements of the sensitive appetite that incline us to act or not to act in regard to something felt or imagined to be good or evil.

1764 The passions are natural components of the human psyche; they form the passageway and ensure the connection between the life of the senses and the life of the mind. Our Lord called man's heart the source from which the passions spring. There are many passions. the most fundamental passion is love, aroused by the attraction of the good. Love causes a desire for the absent good and the hope of obtaining it; this movement finds completion in the pleasure and joy of the good possessed. the apprehension of evil causes hatred, aversion, and fear of the impending evil; this movement ends in sadness at some present evil, or in the anger that resists it. 1766 "To love is to will the good of another." 41 All other affections have their source in this first movement of the human heart toward the good.

Only the good can be loved. 42 Passions "are evil if love is evil and good if it is good." 43 I. The Sources of Morality ( Object and Intention) 1750 The morality of human acts depends on: - the object chosen; WHAT DID YOU DO? - the end in view or the intention; WHY DID YOU DO IT? - the circumstances of the action are also considered The object, the intention, and the circumstances make up the "sources," or constitutive elements, of the morality of human acts. 1751 The object chosen is a good toward which the will deliberately directs itself. It is the matter of a human act. the object chosen morally specifies the act of the will, insofar as reason recognizes and judges it to be or not to be in conformity with the true good.

Objective norms of morality express the rational order of good and evil, attested to by conscience. 1752 In contrast to the object, the intention resides in the acting subject. Because it lies at the voluntary source of an action and determines it by its end, intention is an element essential to the moral evaluation of an action. the end is the first goal of the intention and indicates the purpose pursued in the action. the intention is a movement of the will toward the end: it is concerned with the goal of the activity. It aims at the good anticipated from the action undertaken. Intention is not limited to directing individual actions, but can guide several actions toward one and the same purpose; it can orient one's whole life toward its ultimate end.

For example, a service done with the end of helping one's neighbor can at the same time be inspired by the love of God as the ultimate end of all our actions. One and the same action can also be inspired by several intentions, such as performing a service in order to obtain a favor or to boast about it. 1753 A good intention (for example, that of helping one's neighbor) does not make behavior that is intrinsically disordered, such as lying and calumny, good or just. the end does not justify the means. Thus the condemnation of an innocent person cannot be justified as a legitimate means of saving the nation. On the other hand, an added bad intention (such as vainglory) makes an act evil that, in and of itself, can be good (such as almsgiving).

The circumstances, including the consequences, are secondary elements of a moral act. They contribute to increasing or diminishing the moral goodness or evil of human acts (for example, the amount of a theft). They can also diminish or increase the agent's responsibility (such as acting out of a fear of death). Circumstances of themselves cannot change the moral quality of acts themselves; they can make neither good no oing to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right.

It is by the judgment of his conscience that man perceives and recognizes the pr Catholic Catechism Sources Judaeo-Christian Conscience Unit Objectives Demonstrate knowledge of the Judeo-Christian Theory on Conscience I. The Judgment of Conscience 1777 Moral conscience, 48 present at the heart of the person, enjoins him at the appropriate moment to do good and to avoid evil. It also judges particular choices, approving those that are good and denouncing those that are evil. 49 It bears witness to the authority of truth in reference to the supreme Good to which the human person is drawn, and it welcomes the commandments. When he listens to his conscience, the prudent man can hear God speaking.

1778 Conscience is a judgment of reason whereby the human person recognizes the moral quality of a concrete act that he is going to perform, is in the process of performing, or has already completed. In all he says and does, man is obliged to follow faithfully what he knows to be just and right. It is by the judgment of his conscience that man perceives and recognizes the prescriptions of the divine law: Conscience is a law of the mind; yet [Christians] would not grant that it is nothing more; I mean that it was not a dictate, nor conveyed the notion of responsibility, of duty, of a threat and a promise.... [Conscience] is a messenger of him, who, both in nature and in grace, speaks to us behind a veil, and teaches and rules us by his representatives.

1779 It is important for every person to be sufficiently present to himself in order to hear and follow the voice of his conscience. This requirement of interiority is all the more necessary as life often distracts us from any reflection, self-examination or introspection: Return to your conscience, question it.... Turn inward, brethren, and in everything you do, see God as your witness. 1.Conscience must be Informed ( What worldly knowledge do you know about the issue, books, courses, discussion groups etc which have contributed to your knowledge and point of view on an issue. 2.

Conscience must be Enlightened If you practice a religion,What might your religion teach you is the right action to choose?If you do not have a particular religious system to guide you, this aspect would be missing. 1780 The dignity of the human person implies and requires uprightness of moral conscience. Conscience includes the perception of the principles of morality (synderesis); their application in the given circumstances by practical discernment of reasons and goods; and finally judgment about concrete acts yet to be performed or already performed. the truth about the moral good, stated in the law of reason, is recognized practically and concretely by the prudent judgment of conscience. We call that man prudent who chooses in conformity with this judgment.

1781 Conscience enables one to assume responsibility for the acts performed. If man commits evil, the just judgment of conscience can remain within him as the witness to the universal truth of the good, at the same time as the evil of his particular choice. the verdict of the judgment of conscience remains a pledge of hope and mercy. In attesting to the fault committed, it calls to mind the forgiveness that must be asked, the good that must still be practiced, and the virtue that must be constantly cultivated with the grace of God: TO THE EXTENT THAT WE ARE FREE TO MAKE CHOICES WE ARE RESPONSIBLE FOR THOSE CHOICES in CONSCIENCE. 1782 Man has the right to act in conscience and in freedom so as personally to make moral decisions.

"He must not be forced to act contrary to his conscience. Nor must he be prevented from acting according to his conscience, especially in religious matters." 53 READING: MEDICAL ETHICS TEXT by O'ROURKE Conscience pg. 24-31 Assignment Summary Unit V Assignment Worksheet This worksheet is intended to help you develop the information you will use to complete your Unit V Essay. You are expected to include the completed table in your Unit V Essay. The additional questions after the tables are intended to help you formulate your ideas concerning what you will write in your essay.

Just completing this worksheet does not constitute completing the Unit V Assignment. The information from the worksheet must be incorporated into your essay submission. Follow the instructions below. Instructions: 1. Complete all parts of the Unit V Assignment Worksheet.

2. Answer the questions after the table; these will help you formulate your ideas for writing the essay part of your Unit V Assignment. You are expected to expand on these questions in your writing. 3. Include the tables and your question responses from the Unit V Assignment Worksheet as an appendix following the essay part of your Unit V Assignment.

On the next page, you are provided with a table showing the different levels of output for concession stand items that are possible as the number of workers used changes. Also included are the price of labor, the total fixed cost per day, and the average price of concession stand items. Using the information you learned from the textbook for this class as well as the information in the Unit V Lesson: 1. Complete the table below concerning concession stand topics. 2.

Answer all of the questions listed below the table. As mentioned, doing this will help you when formulating your thoughts for the essay part of your Unit V assignment. Round These Answers to the Nearest Whole Number Round These Answers to the Nearest Penny Output (Concession Stand Items) Number of Workers Employed Per Day Price of Labor Per Worker Per Day Total Variable Cost of Labor Total Fixed Costs Per Day Total Cost Per Day Average Price of Concession Stand Items Total Revenue Profit Average Variable Cost Average Fixed Cost Average Total Cost Marginal Cost Marginal Revenue $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8. $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8., $120 $2,000 $8.00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

,000 .00 Questions: Use your responses to these questions to help you formulate ideas for writing your Unit V Essay.

Question 1: What is the level of profit that is made by Ruby Red Movie Theater if 2 workers are employed at the concession stand and only 100 items of output are produced (sold) at the concession stand? Answer: Question 1a: Should Ruby Red Movie Theater continue to operate the concession stand if only 100 concession stand items are being produced (sold) by 2 workers? Why, or why not? Answer: Question 2: If Ruby Red Movie Theater wanted to produce (sell) 1,290 items from the concession stand, would profit be maximized? Why, or why not?

Answer: Question 3: At what level of output and labor input are concession stand profits maximized for Ruby Red Movie Theater? What are two ways you could tell if this was correct from the table data? Answer: Question 4: How are average total cost and marginal cost related to marginal product and average product? Answer: Question 5: What do you notice about marginal revenue and the price of output (average price of concession stand items in this case)? Answer: Question 6: What is the maximum level of profit that can be generated from concession stand items?

Answer: Next Step: Once you have completed the table and answered questions 1–6 above, your next step will be to write your essay. The information from these questions should be used when writing the essay. See Unit V Assignment instructions.

Paper for above instructions

Title: The Philosophical Debate on Determinism and Free Will: A Comparative Analysis
Introduction
The concepts of determinism and free will have been at the forefront of philosophical discourse for centuries. This paper aims to contrast the Secular Humanist view of determinism with the Judeo-Christian perspective on free will, examining various forms of determinism—including religious, physical, biological, historical, economic, social, and psychological—while also delving into critical notions such as fatalism and the principle of universal causation.
Secular Humanist View of Determinism
Secular Humanism posits a worldview where every event, including moral choices, is determined by preceding causes, adhering to the principle of universal causation (Tilley, 2020). According to this perspective, free will is an illusion as human actions are merely the result of complex biological, social, and other causal factors (Mackie, 1973). The Secular Humanist theory, particularly hard determinism, implies that if one could know all conditions fully at any moment, one could predict every action and decision a person would make (Cottingham, 2007). This deterministic framework denies the existence of an immaterial soul or free will, asserting that human beings are essentially complex machines controlled by external and internal forces (Kane, 1996).
Judeo-Christian View of Free Will
In stark contrast, the Judeo-Christian tradition upholds the notion of free will as central to human existence and moral accountability. The Catholic Catechism defines freedom as "the power, rooted in reason and will, to act or not to act" (Pope John Paul II, 1990). It suggests that humans are endowed with the ability to choose between good and evil, asserting that this freedom is not merely a privilege but an essential aspect of being created in the image of God (Taylor, 2005). Free will allows individuals to seek God, develop virtues, and assume responsibility for their actions (Kant, 1996). Therefore, while the Secular Humanist view can appear fatalistic and deterministic, the Judeo-Christian perspective champions individual moral responsibility and growth through the exercise of free will.
Different Forms of Determinism
1. Religious Determinism (Predestination): Rooted in Calvinist theology, John Calvin posited that God's omniscience implies that He has already preordained the fate of souls, categorizing them as either saved or damned, independent of human actions (McGrath, 2001).
2. Physical Science Determinism: Following Sir Isaac Newton's ideas, this view contends that the universe operates under immutable natural laws. Consequently, all phenomena, including human behavior, are bound by these laws (Hawking, 1988).
3. Biological/Genetic Determinism: Popularized by Darwin, this theory claims that genetics significantly determines human behavior and traits, suggesting that people's choices are merely reflections of their inherited characteristics (Gottlieb, 2004).
4. Historical Determinism: Developed by Georg Hegel, this theory posits that historical events inevitably shape human behavior and social conditions, foretelling that humanity is doomed to repeat the mistakes of the past (Hegel, 1821).
5. Economic/Social Determinism: Karl Marx argued that individuals' economic and social conditions primarily determine their actions and beliefs, influencing their choices and limiting freedoms (Marx & Engels, 1848).
6. Psychological Determinism: Sigmund Freud introduced this approach, explaining that human behavior is largely driven by unconscious desires and instincts, suggesting that individuals may not have full control over their actions (Freud, 1923).
The Principle of Universal Causation
Universal causation holds that every event is caused by preceding events, meaning that nothing occurs by chance (Russell, 1948). This principle underpins many deterministic theories, establishing that human behavior can be predicted from past events. This leaves little room for the concept of free will since every action can ultimately be traced to a causal chain beyond an individual's control.
Fatalism
Fatalism is a related concept that argues that all events are predetermined and inevitable, and that individual actions cannot bring about change (Nagel, 1979). This viewpoint diverges from mere determinism by introducing a sense of resignation—a belief that one should wait for events to unfold rather than strive to alter them. Many fatalists find this philosophy appealing, especially in times of uncertainty or distress, as it provides a coping mechanism against the unpredictable nature of existence.
The Debate: Is Free Will or Determinism Correct?
The philosophical discourse surrounding determinism and free will has not led to a consensus. Proponents of determinism argue for an understanding of human behavior that is scientific and rooted in observable phenomena, while advocates for free will emphasize moral responsibility and the human capacity for change. Many argue that free will and determinism are not mutually exclusive, and concepts such as compatibilism suggest that free will can exist even within a deterministic framework (Van Inwagen, 1983).
Conclusion
In summary, the contrasting views of the Secular Humanist perspective on determinism and the Judeo-Christian view of free will illustrate a profound philosophical dichotomy. While determinism offers a worldview that relies on rationality and causation, the Judeo-Christian belief in free will emphasizes the importance of moral agency and personal responsibility. This enduring debate invites ongoing reflection on the nature of human existence and our capabilities for choice, and the impact of these beliefs on ethical behavior and societal norms.
References
1. Cottingham, J. (2007). The Rationalists. Oxford University Press.
2. Freud, S. (1923). The Ego and the Id. Standard Edition, Vol. 19.
3. Gottlieb, G. (2004). Environment Development: The Biology of Sensory Sequences. Lawrence Erlbaum Associates.
4. Hawking, S. (1988). A Brief History of Time: From the Big Bang to Black Holes. Bantam Books.
5. Hegel, G. W. F. (1821). The Philosophy of History. Dover Publications.
6. Kane, R. (1996). The Significance of Free Will. Oxford University Press.
7. Mackie, J. L. (1973). Ethics: Inventing Right and Wrong. Penguin Books.
8. Marx, K., & Engels, F. (1848). The Communist Manifesto. Penguin Classics.
9. McGrath, A. (2001). Christian Theology: An Introduction. Blackwell Publishing.
10. Nagel, T. (1979). Fatalism. The Journal of Philosophy, 76(8), 335-352.
11. Pope John Paul II. (1990). Catechism of the Catholic Church. Libreria Editrice Vaticana.
12. Russell, B. (1948). Human Knowledge: Its Scope and Limits. Routledge.
13. Taylor, C. (2005). Philosophical Papers. Cambridge University Press.
14. Tilley, J. (2020). The Ethics of Secular Humanism: A Critical Analysis. Springer.
15. Van Inwagen, P. (1983). An Essay on Free Will. Oxford University Press.