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The article focuses on societies, agriculture and industrialization. A falling off in agriculture, for example, would quickly depress certain industries, and social justice in the countryside becomes a matter of enlightened self-interest. But further, the function of physical planning is not merely to guide growth into economically and technically acceptable channels; it is to reveal and stimulate the development of social potentials, not previously evident or exploited. The physical and economic planning of underdeveloped countries is usually a very big problem because of the inadequacy of the available physical, human and financial resources. But there is no time to allow development in this instance to follow the normal sequence of agricultural, industrial and service development. The development of underdeveloped areas ultimately aims at the development of the people who inhabit them. Above all, this entails the provision of opportunities which will entice young people to remain in these areas. But all too often development is stymied because of lack of information on the correct lines of action. There is a paucity of research in this field in many countries. For this reason, it is not possible to draw up adequate long-term programmes for development.

The paper examines, by exegetical analysis, two contemporary social movements occurring in two different social structures. It seeks to throw light on the sociological categories of protest and discontent and the relationship between these and social structural variables such as status situation. The Ras-Tafarians in Jamaica and the Black Muslims in the U.S. both openly reject their society. Adherents to these movements have created their own unique Weltanschauung, namely, a projection into semi-secular kingdoms, for the Ras-Tafarians Ethiopia is heaven, Haile Selassie is God and for the Muslims Allah is supreme, Islam is the black homeland. Deliverance from defined socio-economic deprivation will come not from a transcendental Christ but from Allah and Ras-Tafari. It is concluded that both movements achieve some measure of adjustment to their unfavorable life-situations but that sociology must spell out that which possesses Muslims and Ras-Tafarians is not a demon but the social system of which they are a part. Sociology can employ dynamic concepts to construct theories capable of predicting conditional outcomes of the conflicts which are built into social systems and which the rebels kick against. the outcomes lies in this world.

The article highlights SODEPAX and its efforts to address the needs of the world. SODEPAX was born from the collaboration of the Catholic Church and the Protestant and Orthodox Churches together with the World Council of Churches to triumph social justice, development and peace. Integral development, rights of both men and women in the society and the development before and during evangelization are some of the issues discussed in SODEPAX conferences.

In response to the Uppsala Assembly's Martin Luther King resolution (1968), and the controversy provoked by the World Council of Churches' humanitarian aid to groups combatting racism (1970→), the WCC Central Committee (Addis Ababa, 1971) asked its sub-unit on Church and Society to conduct a two-year study on the problems and potentialities of violence and nonviolence in the struggle for social justice. Reporting back to the Central Committee (Geneva, 22-29 August 1973), Church and Society noted that 'Our task was not to initiate a discussion, for the issues had already registered themselves in the headlines of the press, the agendas of church synods and the consciences of many troubled individuals... Our distinctive role was that of trying to set the issue in a worldwide ecumenical context - which has meant, in particular, heIping white afluent Christians take seriously the perspectives of other parts of the Church.' The main part of the report took the form of a statement (see below) drawing on work done during the previous two years. It was prepared, Church and Society explained, as 'an attempt to clarify (not to terminate) the churches' debate. We underline the need for further work on the disagreements and unclarities which remain, and for the kind of genuinely ecumenical perspective on the whole problem without which none of our churches can escape from their various parochialisms.' [ABSTRACT FROM AUTHOR]

The author reflects on the issues about coalitions in the European government. The author pointed out that the primary problem of the society is not the constitution but the politics and economy. The author emphasized that electoral reform may be one way to improve the minority in the government. It is stated that the radical policy of social justice on incomes front could be successfully done through an alliance with the Liberal Party.

Six-man groups of 19-year-old men listened to the live broadcast of the 1971 national draft lottery as they received either good or bad lots–i.e., either low- or high-priority lottery numbers. Overall, subjects reacted more favorably to losers (people who received high-priority numbers) than to winners. But this sympathetic pattern of reactions was absent among subjects who received high scores on a scale assessing their belief that the world is a just place where good people are rewarded and bad people are punished. Among these subjects, the tendency to justify the lots of others seemed to counteract the sympathetic pattern; they reacted at least as favorably to winners as to losers, and ‘resented’ losers more than winners. Additional survey data lend support to the suggestion that the belief in a just world is a perceptual bias which helps to perpetuate social injustice. [ABSTRACT FROM AUTHOR]

Religious persons have long been the subject of scrutiny by social scientists because of the apparent hypocrisy between religious dogma and actual behavior. Some evidence for the conjecture that religious people have a greater belief in a just world than nonreligious people, comes from a pilot study by M.J. Lerner and L. Elkinton (1971) which indicated that people with stronger, more fundamental religious commitments were less likely than others to see social injustices. If religious people have a greater belief in a just world than less religious people, then it is reasonable to hypothesize that religious people are more likely than less religious people to devalue a suffering victim as opposed to a nonsuffering victim. The present study investigates the above hypothesis. Both religious and less religious subects evaluated a suffering victim and a nonsuffering victim in a paradigm similar to that employed by Lerner. In this study 80 summer school students (37 males, 43 females) enrolled at the University of Western Ontario were recruited as paid subjects in this experiment. They ranged in age from 18 to 28 years old and were predominantly white Anglo-Saxon Protestants of English Canadian background. Subjects participated in one of eight sessions ranging from 8-14 people.

The article remembers Richard Titmuss, a member of the journal's editorial board. While working as an insurance clerk, he wrote books which led to an offer to join a group of historians assembled to write about the Second World War. His work on the war led to his appointment as chair of social administration at the London School of Economics. Titmuss joined the journal in 1961 and is remembered for his relentless pursuit of social justice and equality.

The article discusses how Christians can help transform structures to establish social and political justice in international relations in 1968. It criticizes the churches' ethical thinking that focuses on person-to-person relations instead of analyzing the economics and politics of existing structures that must be transformed by collective action. It talks about the importance of structures, the structure of international relations and the implications between developed and developing nations.

Examines several alternative economic development strategies and their probable effects on employment levels and income distribution. Aim of `progressive modernization'; Conclusion.

Evaluates the acceptance of reciprocity as a justice-principle in children. Relationship between the level of intelligence and acceptance of reciprocity; Decrease in the acceptance of reciprocity; Lack of a relationship between the level of intelligence and acceptance of reciprocity.

Investigates the concepts of justice in children. Interrelation between intelligence and justice concepts; Existence of a law of evolution in the moral development of a child; Consideration of child-adult relationship.

Boundaries between the New Left and the traditionalist and libertarian factions of the conventional Right are today often obscured by newly emerging issues. This study attempts to clarify some of the new meanings applied to Left and Right, based on comparative survey data from third- party activists of the Los Angeles Peace and Freedom County Council and major party activists of the Los Angeles Democrat and Republican County Central Committees, and on participant observation and content analysis of statements presented by representative spokesmen of the New Left and conventional Right. Three basic points of growing convergence between the two political camps are: (a) a joint attack on the increasingly centralized and bureaucratized structure of authority in government and society; (b) a growing existential theme of personal worth, human dignity, and social justice; and (c) the offering of localized and personalized solutions. [ABSTRACT FROM AUTHOR]

The article presents a theory of human rights. A fundamental term of ethics is the term human rights. A human right means something a person may do without incurring any blame, liability, opprobrium, and so on. An admissible theory of human rights must rest on one or mere postulates which determine such rights. The only absolute condition that must be satisfied is that such a set of postulates must be consistent, it is desirable, though not absolutely necessary, that the set of postulates be as nearly as possible complete, so that there be as little room as possible for doubt about what is and what is not right according to the postulates. The postulates which determine what is right in the theory are guiding principles according to which it is at least theoretically possible to decide in a given instance what is right. Thus questions of right are not to be settled in each instance by recourse to might, as would be implied by the proposition that might makes right, this would be to distort the fact that adoption or acceptance of the guiding principles themselves rests ultimately on actual or potential might.

The article focuses on biographical sketches of Francis Neilson, a noted figure that shook twenty century. He had been a laborer, actor, journalist, dramatist, novelist, lecturer, politician and producer. Francis Neilson was born in Birkenhead, across the River Mersey from Liverpool, England in 1867. He came of an ancient English family and an old Scottish family. He was a Butters, a family that lived in England, the name is found among others familiar in Saxon times in the Domesday Book of William the Conqueror. An ancestor on this side was associated in the publication of the first modern newspaper. What his career has amounted to up to now, however, can be set out briefly as an effort to socialize the heritage of beauty and an attempt to realize a social order based on justice. Books, like man's other deeds, often outlive their creators. It is much too early to try to discover how far Neilson's effort and attempt have succeeded. It can be said that for the truth that is in him, at 80, he is still fighting valiantly, still waging an epic fight that for those who have come after remains an inspiration-and a source of hope.

The article discusses Great Britain's Liberalism and the idea of social justice. The influence of theory on Great Britain's politics was particularly significant in the early years of the twentieth century, when the great social reforms of the Liberal party laid the foundations of a new social unity, the strength of which was tested in World War I, and in the great depression, and won universal admiration after the military collapse of Dunkirk. Between 1906 and 1911 as much important legislation was placed upon the statute books as in the six years from 1832 to 1837. Among the more significant laws were the Trade Disputes Act and the Workman's Compensation Act of 1906, the Old Age Pensions Act of 1908, the Labor Exchange Act, the Children's Act and the Housing and Town Planning Act of 1909, and the National Insurance Act of 1911, Although this mass of detailed social legislation was put into effect piece-meal, it was the coherent result of years of discussion and agitation. It was based on a considered view of the State and society.

"Justice is the good of others," reiterated Aristotle. George C. Homans conceptualizes "social behavior as an exchange of activity, tangible or intangible, and more or less rewarding or costly, between at least two persons." Homans defines the rule of distributive justice in the following words: "A man in art exchange relation with another will expect that the rewards act each man be proportional to his costs, the greater the rewards, the greater the costs-and that the net rewards or profits, of each man be proportional to his investments, the greater the investments the greater the profit. If the statement that rewards are expected to be proportional to cost is meant to imply that the proportion is constant, it is clearly not correct, since people realize that the costs they must incur to obtain certain benefits depend on their scarcity. if this statement, on the other hand is merely meant to imply that people supply increasing rewards to others at increasing costs to themselves in the anticipation of receiving increasing rewards in return, it merely repeats the basic principle of social exchange without adding anything new.

In addition to its stylistic flavor, the work of George C. Homans has two qualities which set it off from the writings of most sociologists. Homans always has in view a set of processes, never a collection of static relations among variables or patterns and he stays close to the concrete actions of men in groups. The processes work themselves out in accordance with simple and readily understood principles of human nature, however abstractly these may be conceived. In keeping with his sense of the concrete, Homans takes the view that social interaction is to be understood on the basis of its immediate antecedents, the behaviors and sentiments of the individuals involved. In particular some of Homans ideas closely parallel several related trends of theoretical development in social psychology which were initially stimulated by a sociologist's writings on "balance." The basic postulate of the balance theories is that there exists a need for the socialized human being to establish and maintain stable and consistent orientations toward the self, other persons, and the non-person environment.

SUMMARY The attitude that Roman Catholic thought should adopt towards the market principle of price establishment turns on implications to be derived from its support for the foudations of the private enterprise economy, the reaction evident in recent years in favour of some more liberal version of the goal of a reformed socio-economic order, and such direct discussion of the market principle as has occurred. 'Official' Catholic thought has repeatedly affirmed the necessity of guarding private property, initiative and freedom, and urged limiting the role of the state; so that basic, though duly qualified, support for the private enterprise economy is the clear and inescapable consequence. Next respecting the vision of an ideal socio-economic order Mater et Magistra seems to mark a welcome resetting of the balance in favour of the neo-liberal trend in Catholic social thought. It makes no mention of the goal of a corporative economy with the rigid implications inherent in this, substitutes a looser perspective of associational groups and action as the means of filling the old void between unorganised individuals and the state, and shows awareness of the diversity of desirable patterns of reform in different coutries. Lastly, incorporation of the market principle into Roman Catholic thought requires, on the one hand, full acceptance of it as inevitably associated with and necessary to private property and enterprise, and on the other hand and more formally, a working out of its institutional character and the legal and moral safeguards dictated by commutative, distributive and social justices. It has to be borne in mind that the entire argument implicitly views the advanced Western country as the norm, and is subject to considerable qualification respecting the underdeveloped country and various special cases. [ABSTRACT FROM AUTHOR]

The article presents information on determinants of helping behavior. In recent years there has been an increasing amount of empirical research pertaining to pro-social behavior. Co-ordinate with this research has been the development of theoretical models sufficiently broad in scope to encompass pro-social or helping behavior. Some of these theoretical models include attribution theory, the normative models of reciprocity, social responsibility, indebtedness and the exchange models. The exchange approach, while based on an economic or utilitarian conception of man, also recognizes the role of normative influences in the form of distributive justice or inequity. Thus, when an individual in an exchange with another feels that he has a better ratio of profits to investments than the other person, he may attempt to give the other help and thereby establish equality of proportions between the two of them. The amount of injustice and consequently the magnitude of help given the other, will be greatest when the person receives high rewards and incurs low costs, while the other person receives low rewards and incurs high costs. When injustice is thus conceptualized in terms of rewards and costs, it is theoretically possible to have a quantitatively equal amount of injustice produced in quantitatively different ways.

Focuses on the role of non-governmental organizations (NGOs) in the promotion of justice. Maintenance of the standard of justice; Analysis of the concept of social justice; Contribution of the NGOs on economic aspects.

The article presents information on proceedings of the First and Second Annual Meetings of the Catholic Economic Association as mentioned in the journal "Review of Social Economy." According to John A. Ryan, dean of socio-ethical economists, economics should be treated primarily as a positive science, it in large part also a normative science, and its main usefulness is as a means of promoting the common good and social justice. The establishment of this review is a welcome move and it is to be hoped that the association will grow and flourish, permitting the new journal to appear periodically.

This article presents information about the article "The Purposes of Peruvian Education," by Emilio Barrantes. It was published in the first issue of the periodical "Education," sponsored by the Peruvian university, National University of Saint Marcos. The article focuses on the shortcomings of people in the country. The author provides information about the shortages in the schools both as regards equipment and a suitable educational theory and vision. He says that the educators in the country do not have a clear idea of education. The author feels that most important thing is to develop personal aptitudes. He also focuses on the need for the culture for the larger national and restricted, localized units of population. Democracy and a system of higher social justice should also be adopted for the development of the society.