Effects Of Injustice Research Articles

The Effect of Injustice on Employees’ Intention to Leave: The Mediating Role of Job Insecurity in the Tourism and Hospitality Industry

The Effect of Injustice on Employees’ Intention to Leave: The Mediating Role of Job Insecurity in the Tourism and Hospitality Industry

Hard Choices: How Does Injustice Affect the Ethics of Medical Aid in Dying?

Critics of medical aid in dying (MAID) often argue that it is impermissible because background social conditions are insufficiently good for some persons who would utilize it. I provide a critical evaluation of this view. I suggest that receiving MAID is a sort of "hard choice," in that death is prima facie bad for the individual and only promotes that person's interests in special circumstances. Those raising this objection to MAID are, I argue, concerned primarily about the effects of injustice on hard choices. I show, however, that MAID and other hard choices are not always invalidated by injustice and that what matters is whether the injustice can be remediated given certain constraints. Injustice invalidates a hard choice when it can, reasonably, be remedied in a way that makes a person's life go better. I consider the implications of this view for law and policy regarding MAID.

Injustice and its Effects and Methods of Treatment in the Light of the Koran -Objective study-


 
 
 
 Praise be to God, Lord of the Worlds, and blessings and peace be upon the most honorable messenger, our master Muhammad and his family and companions.
 As for after:
 Injustice is one of the greatest sins and crimes, and it is one of the worst acts that threaten society, because injustice is a type of harm that affects innocent people, and helps to demolish societies, rob people’s rights, and harm them, which generates malice, envy, hatred, revenge, and quarrels among people, The leads to the spread of corruption and corruptors, and the destruction of the country and people, For this reason God Almighty and His Messenger - may God’s prayers and peace be upon him and his family - forbade injustice and warned against its consequences.
 The nature of the research necessitates stating it in to an introduction, two articles and a conclusion.
 The first topic is entitled Defining injustice and its Types, which includes two requirements, the first: the definition of injustice and its consequences, and the second: its types, The second topic entitled the causes of injustice and its impact on the individual and society and the prevention of it, The conclusion is a summary of the most important results.
 
 
 
 
 As for the most important results that have been reached: Injustice is the misplacement of something, and it is intended to be injustice and exceed the limit. Injustice is considered a major sin. God Almighty has forbidden it in many places in the Holy Qur’an. As for the types of injustice, they are: the greater injustice, the injustice of man to the servants, and the injustice of the servant himself. As for the causes of injustice, there are many caues, including: distance from God Almighty, obeying His commands, avoiding His prohibitions, ignorance of religion and ignorance of the consequences of injustice and oppressors, hatred, envy and greed, conflict over money and wealth, revenge, etc., The effects of injustice are the collapse of societies, social instability, and the absence of Justice, the spread of corruption and spoilers. One of the ways to treat and prevent injustice is forbidding injustice, denying it to the oppressors, striving to support the oppressed, avoiding relying on the oppressors, and remembering the bad end of the oppressors.

Minding Psychiatric Practice

Minding Psychiatric Practice Paul B. Lieberman, MD (bio) In recent discussions of what makes or should make something 'a psychiatric disorder' (if anything does; Lange, 2007), attention and contention have mostly involved problems distinguishing disorder from normal life, expectable suffering, neurological disease, criminality, prejudice, error, religious experience and effects of injustice, but the question of what makes or should make something psychiatric is also important and difficult to answer. It's important because general conceptions of what kinds of things we treat (e.g., disorders of the heart, brain, or mind) guide practice by specifying what constitutes, nurtures or poisons them, ways they may break apart or be repaired and processes that produce change, as well as by helping to draw appropriate boundaries between psychiatry and other fields. It's difficult because psychiatry comprises many kinds of objects, theories and forms of practice (primarily biomedical, psychodynamic and cognitive behavioral), and we don't know which, if any, are 'natural' or valid. It's also not established whether or why all or any should be called, 'psychiatric,' what explains their being so-called (if it is correct to do so), or which may be fundamental or constitutive and which derivative and potentially eliminable. One appealing answer (the Diagnostic and Statistical Manual of Mental Disorders [DSM] an swer; American Psychiatric Association, 2013) to the question of what makes something psychiatric is that it is mental in some essential way. But few psychiatrists could explain what that might mean, nor would many be able to say what a mental disorder is or defend the idea that the conditions they work with are (always?) such things (though many probably wouldn't deny it either; they wouldn't know what to say and most wouldn't think it mattered). But if the idea that 'psychiatric disorders are essentially mental' seems obvious yet unclear to psychiatrists, what's the alternative? And if no alternative leaps to mind, then are psychiatrists practicing without knowing what they're treating? In "What makes a disorder 'mental'? A practical treatment of psychiatric disorder," Joseph Gough (2023) addresses these problems with two bold proposals: first, that we abandon altogether using 'mental' (assuming we understand its meaning) in the definition of 'psychiatric disorder,' and, second, that we, instead, define psychiatric disorders as those conditions best treated by psychiatrists (including psychologists, social workers, nurses and other practitioners). To a psychiatrist, these proposals seem, both, a welcome validation of our work ("At last, someone appreciates us!"), but also a troubling destabilization of how we understand that work ("That can't be right: it's backwards!") In Gough's [End Page 37] wide-ranging and carefully reasoned defense of his two proposals, he offers many novel and provocative insights relevant to problems defining psychiatric disorders. I will consider only a few of the issues he raises, which I think are especially worth emphasis and further thought. Gough initially rejects mentality in the definition of psychiatric disorder by reminding us that it is neither sufficient nor necessary for inclusion in the DSM. Vision is mental but blindness is not in the manual; caffeinism and erectile dysfunction are not mental but are included. Later, he offers two additional reasons for abandoning mentality: it promotes stigma and encourages dualism. I think all these arguments are correct. (Although blindness is not the best example because DSM defines mental disorders as disturbances of "thought, feeling and behavior" and blindness is none of these. But many other examples (e.g., encephalopathies) could make the point.) But Gough passes over this issue too quickly: we should pause and consider more carefully possible reasons to keep or even privilege the mental in psychiatry as well as the losses we might suffer if we gave it up. The examples and arguments he offers for abandoning the mental could be contested if one were motivated to do so. For example, one could argue, as Gough does elsewhere, that the DSM is just wrong sometimes and should be revised. Perhaps, as Gough briefly considers, there is a subset of 'mental' disorders that are properly psychiatric (where, e.g., certain favored features such as meaning, agency, narrative, or connection of 'self and world' are preserved, and...

Social Injustice causes Frustration in a postmodern era in the Context of John Osborn's play, Look Back in Anger

The current study explores social injustice reflected in John Osborne’s play, Look Back in Anger(1956). John Osborn (1929-1994) is considered to be one of the striking postmodern playwrights. Osborn shrewdly reflects contemporary society in his literary works. His play, Look Back in Anger, is an exact depiction of postwar English society, with all its anxiety and uneasiness. The framework for the current study is a theory presented by Thomas W Simon in his book Democracy and Social Injustice: Law, Politics, and Philosophy (1995). Thomas W. Simon asserts that democratic theory shall deal with the social inequalities inflicted upon disadvantaged groups. By shifting theoretical sights from justice to injustice, Simon reshapes the nature of democracy and provides a totally new perspective on social problems. He unfolds the causes and effects of injustice, victims' responses to injustice, and historical theories of disadvantage,revealing that those theories have important repercussions for the current policy.The play depicts the social imbalance, lack of understanding, injustice and desperation of post-war English society.

HOW LONG DOES ECONOMIC INJUSTICE LAST?

This article assesses whether economic injustices that took place in the past still have significant implications for the material welfare of people many years later. That issue is central to the question of how fair is the distribution of wealth and income today. It is also relevant to issues of reparations for past wrongs. I find that in standard neoclassical models of economic growth the lingering effects of injustice from more than 70 years ago are generally small. But effects can last much longer once we allow for impacts of past injustices to be transmitted through human capital accumulation as well as physical capital.

Effects of Injustice on Innovative Behavior : The Mediating Roles of the Social Loafing and Knowledge Hiding Tendency

Effects of Injustice on Innovative Behavior : The Mediating Roles of the Social Loafing and Knowledge Hiding Tendency

Determinants of Employee Deviant Behavior: Assessing the Mediating Role of Job Satisfaction

Keeping employee deviance as the central point, the effects of injustice from organizational perspective as well as behavior of the leader is analyzed while keeping satisfaction at job as a mediating variable. Finding solution to unwanted behaviors of employees served as the bases of this research. The employees of cellular industry of Pakistan are taken as the respondents. Sample size consisted of 229 individuals and data collected was interpreted with the help of SPSS. Partial mediation remained between dependent and independent variables; however, variables are significantly correlated to each other. This study could be useful for all levels of management particularly the strategic level where policies are devised for employees. Precisely, this research focuses a stressed manager finding way to resolve employee problems related to morale and intrinsic motivation. The work limits itself to telecommunication industry of Pakistan only.

Dorothea Lange

Purpose Dorothea Lange was one of the first US documentary photographers, and she was empowered by the belief that seeing the effects of injustice, in photographs, could elicit social and political reform. She famously documented the plight of Dust Bowl migrants during the US. Great Depression and harsh difficulties endured by incarcerated Japanese Americans during the Second World War. Lange’s photographs brought suppressed issues of class and race to the surface, depicting those impacted by national tragedies into recognizable, honorable, determined individuals. By showing Americans how suffering and injustice look in real life, she stimulated empathy and compassion. This inquiry is not particularly about the Great Depression or Japanese Internment, though disciplinary concept lessons would certainly support students’ prior knowledge. This lesson focuses students’ attention on broader ideas regarding social justice and how social and political documentary photography transform people’s views about distressing problems, even today. Supporting questions are: How can deep analysis of photographs affect our thoughts and emotions about social issues? What is empathy? How can social documentary photography affect people’s emotions? Supporting questions guide students to answer the greater compelling question, How can visuals, such as photographs, impact social change? The paper aims to discuss these issues. Design/methodology/approach This is an inquiry lesson plan based on a National Council for the Social Studies Notable Trade book for Young People award winner, Dorothea’s Eyes, written by Barb Rosenstock. Findings The paper is a lesson plan, which incorporates students’ analyses of primary sources and other research methods to engage the learner in understanding how Dorothea Lange helped change perspectives regarding the need for social and political reform. Though the story is historic, similar social justice topics still persist, worldwide, today. Originality/value Through inquiry and research, students begin to learn how social and political documentary photography began in the USA, and students create their own social documentaries. Though the US Great Depression and Japanese Internment are highly relevant within this lesson, the overall, greater message is about class, race, suffering and how to inspire empathy.

A Russian Poetics of Trauma: Encounters with Death and the Literary Reclamation of the Individual

A Russian Poetics of TraumaEncounters with Death and the Literary Reclamation of the Individual Laurie Vickroy (bio) Recent Russian literary works illustrate a keen understanding of lingering transgenerational traumas experienced both collectively and individually. Twentieth-century totalitarian regimes' terror tactics and attempts to destroy individual personality created cultures of trauma that left their traces across generations through practices of dominance and mistrust reiterated in private lives. These tactics also fomented lingering internalized and symbolized residues of death anxiety. Soviet Russia is a case in point. Even as totalism receded in the post-Soviet era, premature death has persisted, particularly among men, and it has brought long-term psychological and cognitive stases that have prevented social and relational dynamism necessary for healing and change. Two contemporary Russian women writers, Svetlana Alexievich and Ludmilla Petrushevskaya, represent in their testimonial narratives gender-specific traumas and death anxieties lingering for two postwar generations. They create a particularly Russian poetics of trauma in response to human diminishment and denied recognition that symbolizes confrontations with death and narratively represents the nature and value of personal struggles to survive, and to break free of regenerative self-defeating mentalities. To analyze the nature of this poetics, I employ trauma and narrative- and recognition-based theories. Russian experience exemplifies the enormous psychological costs of authoritarian practices and nation-defining militarism that objectify [End Page 103] citizens and provide few outlets for healing. The Soviet people endured massive death and hardship during the twentieth century due to world wars, revolution, civil war, atrocities by German invaders, and Stalinist genocide, starvation, and political oppression.1 The "Great Patriotic War," Russia's costly defeat of the German army in World War II, alone resulted in 26 million dead, of whom two-thirds were civilians. The war in Afghanistan (1979–89) had enormous consequences on the Soviet economy, contributed to national collapse, and created a new generation of war dead and traumatized veterans. The long-term effects of all this to the nation included shortages of men and housing, militaristic and survivalist mentalities, and a symbolic focus on victory and ideology in lieu of more pressing human needs.2 A history of perpetual wars and a failure to address social and psychological problems has produced high percentages of male alcoholics and suicides,3 dysfunctional families, and impoverished elders. New social and economic crises after the dissolution of the Soviet Union in the 1990s and 2000s brought many new social problems. It could be fairly characterized as a culture of trauma.4 It is not my intention to indict Russia or totalist societies as the sole creators of trauma and identity crises. US culture overemphasizes individual pleasure and materialism, and capitalism can lead to soul-deadening objectification of workers and consumers too—but we can learn from what Russians endured when ideological priorities ignore human well-being. This study will examine literature's unique testimonial value in this context, that it provides otherwise unavailable, suppressed facts and perspectives of individualized historical traumas. My analysis will employ psychoanalyst Robert J. Lifton's conceptions of survivor themes or symptoms and the symbolization of death imagery that illustrate traumatized victims' ways of coping with and representing their exposure to death. These survivor themes are the death imprint, death guilt, psychic numbing, conflicts around nurturing, and struggles with meaning.5 These conceptions will help me analyze the trauma symptoms, symbolization, and survival strategies depicted in the literary texts. Also important to examination of long-term traumatic effects are psychoanalyst Jessica Benjamin's and ethical philosopher Axel Honneth's explanations of how failed recognition, that is, nullifying or denigrating the unique qualities and experiences of individuals, is another repercussion of oppression—creating [End Page 104] sociopsychological disconnections precluding intersubjective recognition crucial to healthy human development and interactions. My methods endeavor to illuminate how Alexievich's and Petrushevskaya's writings undermine the valuing of destructive ideologies and policies that have wounded generations by several means: by raising ethical questions regarding effects of injustice on individual psyches; by illustrating emotionally impaired thought processes and defenses common to trauma that help survival but are relational liabilities; but also offering resilience in the face of death anxiety. Their narrative strategies, like focalization...

Effects of injustice in primary schools on students’ behavior and joy of learning

What are the long-term effects of justice and injustice in school? This longitudinal study examined the bidirectional relationships of classroom justice with students’ behavioral problems, well-being, and joy of learning. Using systematic observation on the singlechild level, teachers and external observers made high and low inference justice ratings of 245 primary school students. The justice ratings measured two aspects of classroom justice: pedagogical practices and teacher–child interactions. Results indicate that there is a bidirectional relationship between behavioral problems and classroom justice. On the one hand, behavioral problems led to a decrease in the respectfulness of teacher–child interactions as rated by the teachers. On the other hand, just pedagogical practices as rated by external observers led to decreases in the children’s behavioral problems but also in their joy of learning. There was a negative effect of justice sensitivity on joy of learning. These results might be due to teachers’ adaptiveness. Teachers might especially focus their attention and efforts on the children who seem to need them the most, for instance, children with a low joy of learning or behavioral problems. These results might be used to sensitize teachers and school developers to the importance of classroom justice.

The Audacity of Self-Consciousness

The Audacity of Self-Consciousness Gregory Pardlo (bio) When a friend criticized a poem I was drafting by saying I was “trying too hard,” and that the poem felt “self-conscious,” I took her to mean she thought I was making the fact of the poem’s constructedness too apparent, and that my investment—my desire-formaking—should not be so evident. She used the word sprezzatura, and said she wanted the poem to sound more “natural.” This seemed to be a fair critique. After all, I respect her judgment a great deal. So I tried staging the poem to make it appear like something that happened accidentally, while I wasn’t looking. I found myself pretending I was writing absentmindedly. I found myself trying very hard to sound “natural.” I tried humming while I worked. Of course, this made me all the more self-conscious, and I began to question what it was I was pursuing, and whom it was (in terms of readership) this pretense of naturalness was supposed to please. We have inherited catchphrases like “negative capability,” “disinterestedness,” “the spontaneous overflow of powerful feelings,” and “the continual extinction of personality,” and for the most part they’ve served us well as guideposts toward an unaffected or “natural” voice. But these terms come out of the fundamentally small-r romantic belief that the voice scrubbed of overt consciousness should be the voice of poetic sincerity. No poet can deny the idiosyncrasies of his voice, but in pursuing this manner of self-effacement, I’m afraid we ignore how we are replacing one performance of the self for another, more authoritative mask. Readers like to know that behind the poem there is someone who cares about the work profoundly, but poets too often emulate a particular tone or voice in order to convince the reader of their care and solemnity. And what is the voice poets tend to adopt? Too often this is a voice that could be attributed to any number of band aid-colored mannequins in a department store window, trading in the most common notions of beauty and prestige. I’m reminded of the vagrancy laws—the so-called “ugly laws” of the last century that allowed people to be jailed for their conspicuous and distasteful appearance. If, for example, someone was unhygienic or foul smelling, or if someone was disabled in a way that called attention to their “misfortune,” under these laws there would be grounds for removing that person from public view. Such laws were in effect until the 1970s in some states. At stake was not merely an aesthetic concern, but the reminder of social inequality and the failure to provide adequate care and support for all citizens. What was (and is) aesthetically acceptable on our streets and boulevards was that which is politely agreeable, well mannered—that which affirms the dominant norm. Taste, a function of preference, is political. Like it or not this principle applies in American poetry. For what is a “natural voice” but one that does not diverge from the familiar in any way that would call attention to the poet’s social, historical, and cultural difference? If we think of the “natural voice” as a tonal frequency unmarked by the effects of injustice or poverty or abuse, for [End Page 304] example; if we think of the “natural voice” as aspiring to a clinically authorized expression of sincerity, it is hard to ignore how that voice must be profoundly constructed and decidedly unnatural—a voice that affirms the authority that resides at the intersection of white and male. I wonder then, if when we criticize a poem for self-consciously calling attention to its maker, that is, if when we ask a poem to sound more “natural,” we are in effect asking the poet to leave the poem at the kitchen door, so to speak, and quietly go away. I wonder if what we are saying is that we like our poems fully assimilated, and if they are not, that they have the decency to perform their difference in socially acceptable ways, cleansed of all reminders of the social and political tensions that conspire to make that poem...

Bearing Wit(h)ness: “Just Emotions” and Ethical Choices in Chris Cleave's Little Bee

My essay focuses on Chris Cleave's novel Little Bee/The Other Hand as a fertile ground for exploring the ethical and political grounds on which cross-cultural encounters take place. Bringing Sara Ahmed's theory of the cultural politics of emotion in conjunction with Emmanuel Levinas's philosophy of ethics, I argue that, in addition to underscoring one's responsibility for, or in the face of the other, Cleave taps into the novel's potential for transforming consciousness by mobilizing what Ahmed has called “just emotions”: those emotions that show not only the effects of injustice, in the form of scars, but also open up the possibility of healing and recovery.

Injustice and employees' destructive responses: The mediating role of of state negative affect

The focus of this study was employees' destructive behavioral intentions (i.e., exit, neglect, and aggressive voice) as a result of perceived injustice. In order to get an indication of the generalizability of the results, two studies employing different methodologies were conducted among different samples: a survey study (Study 1) among 244 female maternity nurses from The Netherlands, and a vignette study (Study 2) among 71 male and 43 female employees from an international company in South Africa. Furthermore, the second study tested whether the effects of injustice on destructive behavioral intentions were mediated by state negative affect. Two models appear to fit the data well. The first model suggests that interactional injustice gives rise to negative behavioral reactions through an increase in state negative affect. The second model shows that procedural justice can buffer the negative effects of low distributive justice. Specifically, employees report more negative affect and, subsequently, a stronger tendency to leave the organization only when both distributive and procedural justice are low. The theoretical and practical implications of these findings are discussed.

Mujer, Latina, Lesbiana-Notes on the Multidimensionality of Economic and Sociopolitical Injustice

This paper examines the impact of economic and sociopolitical injustice on Latina lesbians on four dimensions of injustice and oppression: (1) vigilance about anti-gay violence and sexual harassment/victimization, (2) employment discrimination, (3) marginalization by the larger, White lesbian and gay community, and (4) heterosexism within traditional, Hispanic communities. The layered effects of injustices combine to increase psychoemotional vulnerability for this group of women. Multiple challenges experienced by Latina lesbians highlight the fact that challenges presented by economic and sociopolitical injustice will remain challenges for lesbians of color even after such challenges are overcome by White gay males and, to some extent, White lesbians. Implications for gay/lesbian services and the gay rights movement are discussed.

The Black Studies Program: Strategy and Structure

The college student revolution of the 1 960s shocked the conscience of the nation. No longer was it possible to ignore the brutalizing effects of injustice, racism, and war. Young militants broke the bonds of traditional patterns of thinking and launched a devastating attack on the hypocrisy and immorality of many of our social institutions. Some, fortunately a minority, found the disfunction and dehumanization of our society so intolerable that they simply dropped out. Most critics, however, thrust forward a variety of demands calculated to cure the ills that so sorely afflict the nation. Universal among these remedies in the field of education was the demand for the establishment of Black Studies programs. In response to the exigencies of the moment and with little regard for the long term academic and budgetary consequences, hundreds of Black Studies programs have been set up in all sections of the country, in all kinds of institutions, from the small private college to the multiple-campus state university. Gradually, over the past two or three years both students and educators have begun seriously to grapple with the issues involved in defining the objectives, the sphere of operation, the curriculum, and the academic justification for such programs. Questions such as the following have been raised and debated, and in many institutions they remain unresolved today. What are the vocational implications of a major in Black Studies? Who should be the students and who should be the teachers in these programs? Why have a separate Black Studies program at all when the relevant courses are already available or could be easily introduced in the traditional departments of our colleges and universities?