- Jarak lokasi tempat kerja
- Tetangga sekitar
- Pembiayaan sehari-hari
- Keamanan lingkungan
5 Perihal Didiskusikan Sebelum Menikah
Pendidikan Karakter Anak Melalui Puasa
Anak menjadi salah satu aset terbesar bagi orangtua dimasa yang akan datang. Di era sekarang ini, orangtua dihadapkan oleh tantangan dahsyat berupa krisis moral dan etika pada generasi muda. Bagaimana tidak, banyaknya berita yang bermunculan di media sosial hingga berita yang diisi oleh kenakalan remaja. Mulai dari kasus pemerkosaan, tindakan kekerasan, bulliying, anak hamil diluar nikah, perkelahian antara pelajar, geng motor dan lain sebagainya.
Permasalahan ini tentu menjadi tugas besar sebagai orangtua untuk mendidik generasinya (anak). Dengan didikan tersebut akan mengarahkan anak kepada jalan kebermanfaatan pada lingkungannya sendiri. Namun sebaliknya, bilamana orangtua acuh akan hal pendidikan moral dan etika tentu akan berdampak pada terjadinya tingkat kriminal sosial.
baca juga cara mendidik anak sejak dini
Pendidikan karakter atau lebih dikenal dengan istilah character building di dalam dunia pendidikan di negara kita. Sekolah mengambil peran penting untuk membantu dalam membangun pendidikan karakter pada generasi selanjutnya melalui kegiatan keagamaan (rohis/rohani siswa), kegiatan sosial, kegiatan menerima tamu (menyambut teman di pagi hari) dan masih banyak lain. Pendidikan karakter itu sendiri dapat dilakukan di lingkungan sekolah dan lingkungan keluarga. Perlu dicatat oleh orangtua, pendidikan karakter di dalam keluarga jauh berperan besar dalam aktualisasi kehidupan anak. Sebab dengan percontohan orangtua secara nyata akan ditiru secara sempurna oleh anak.
Menekankan pendidikan karakter di dalam keluarga dapat dengan ibadah puasa. Puasa salah satu ibadah yang wajib (ramadhan) bagi ummat islam. Puasa mengajarkan banyak pendidikan moral dan etika. Puasa ibadah membangun kesadaran secara interpersonal. anak yang dilatih puasa sejak dini, tentu akan berkesan dalam pendalaman kepribadian. Beberapa dampak puasa pada pendidikan karakter anak seperti :
- Puasa mengajarkan kejujuran pada anak
- Puasa mengajarkan untuk kuat seecara fisik
- Puasa mendidik karakter anak untuk berfikir positif
- Puasa mengajarkan anak untuk memiliki mental penyabar (tidak tergesa-gesa)
- Puasa sebagai pendidikan anak berkata dengan baik dan menjaga tindakan
- melalui kegiatan sahur/makan mengajarkan kepada anak untuk optimis dalam menahan hal sesuatu
- Pegiatan iftar/berbuka puasa mengajarkan anak untuk tidak rakus/tamak atau berlebih-lebihan pada sesuatu
Cara Mendidik Anak Sejak Dini
Membangun Visi Misi Keluarga
Profesional Sebagai Single Father
- Kerjasama dengan keluarga untuk pendidikan anak
- Memberikan waktu yang cukup disela pekerjaan
- Memberikan motivasi hidup, prinsip hidup melalui cerita-cerita yang dibuat
- Menyediakan waktu liburan bersama
- Memberikan penghidupan yang layak
Profesional Sebagai Single Mom
- Tetap menyayangi sepenuh hati
- Memberikan pendidikan yang tepat
- Memberikan waktu yang cukup diantara sela pekerjaan
- Memberikan cerita motivasi kepada anak
- Memberi ruang bertemu kepada ayahnya tanpa membatasi
- Mendukung dan menjaga lingkungan sekitar
- Menguatkan ketika anak merasa terpuruk
- Tidak menampakkan kecemasan diri kepada anak
Single parents
3 Kenyataan Setalah Menikah
Tips Komunikasi Pada Pasangan (Pillow talk)
Tips Bercinta (hubungan intim) yang Asyik
4 Cara Ampuh Menyelesaikan Konflik Suami Istri
Types of Kinship
Patrilineality, also known as the male line or agnatic kinship, is a form of kinship system in which an individual's family membership derives from and is traced through his or her father's lineage. It generally involves the inheritance of property, rights, names, or titles by persons related through male kin.
A patriline ("father line") is a person's father, and additional ancestors that are traced only through males. One's patriline is thus a record of descent from a man in which the individuals in all intervening generations are male. In cultural anthropology, a patrilineage is a consanguineal male and female kinship group, each of whose members is descended from the common ancestor through male forebears.
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Matrilineal
Matrilineality is a form of kinship system in which an individual's family membership derives from and is traced through his or her mother's lineage.
It may also correlate with a societal system in which each person is identified with their matriline—their mother's lineage—and which can involve the inheritance of property and titles. A matriline is a line of descent from a female ancestor to a descendant in which the individuals in all intervening generations are mothers – in other words, a "mother line".
In a matrilineal descent system, an individual is considered to belong to the same descent group as her or his mother. This matrilineal descent pattern is in contrasts to the more common pattern of patrilineal descent pattern.
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Bilateral Descent
Bilateral descent is a form of kinship system in which an individual's family membership derives from and is traced through both the paternal and maternal sides. The relatives on the mother's side and father's side are equally important for emotional ties or for transfer of property or wealth. It is a family arrangement where descent and inheritance are passed equally through both parents. Families who use this system trace descent through both parents simultaneously and recognize multiple ancestors, but unlike with cognatic descent it is not used to form descent groups.Traditionally, this is found among some groups in West Africa, India, Australia, Indonesia, Melanesia, Malaysia and Polynesia. Anthropologists believe that a tribal structure based on bilateral descent helps members live in extreme environments because it allows individuals to rely on two sets of families dispersed over a wide area.
Family
Family (from Latin: familia) is a group of people related either by consanguinity (by recognized birth) or affinity (by marriage or other relationship). The purpose of the family is to maintain the well-being of its members and of society. Ideally, families offer predictability, structure, and safety as members mature and learn to participate in the community. Historically, most human societies use family as the primary locus of attachment, nurturance, and socialization. Anthropologists classify most family organizations as matrifocal (a mother and her children), patrifocal (a father and his children), conjugal (a wife, her husband, and children, also called the nuclear family), avuncular (a man, his sister, and her children), or extended (in addition to parents and children, may include grandparents, aunts, uncles, or cousins).
The field of genealogy aims to trace family lineages through history. The family is also an important economic unit studied in family economics. The word "families" can be used metaphorically to create more inclusive categories such as community, nationhood, and global village.
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Although early western cultural anthropologists and sociologists considered family and kinship to be universally associated with relations by "blood" (based on ideas common in their own cultures) later research has shown that many societies instead understand family through ideas of living together, the sharing of food (e.g. milk kinship) and sharing care and nurture. Sociologists have a special interest in the function and status of family forms in stratified (especially capitalist) societies.According to the work of scholars Max Weber, Alan Macfarlane, Steven Ozment, Jack Goody and Peter Laslett, the huge transformation that led to modern marriage in Western democracies was "fueled by the religio-cultural value system provided by elements of Judaism, early Christianity, Roman Catholic canon law and the Protestant Reformation".Much sociological, historical and anthropological research dedicates itself to the understanding of this variation, and of changes in the family that form over time. Levitan claims:
Times have changed; it is more acceptable and encouraged for mothers to work and fathers to spend more time at home with the children. The way roles are balanced between the parents will help children grow and learn valuable life lessons. There is [the] great importance of communication and equality in families, in order to avoid role strain.
Multigenerational family
Historically, the most common family type was one in which grandparents, parents, and children lived together as a single unit. For example, the household might include the owners of a farm, one (or more) of their adult children, the adult child's spouse, and the adult child's own children (the owners' grandchildren). Members of the extended family are not included in this family group. Sometimes, "skipped" generation families, such as a grandparents living with their grandchildren, are included.
In the US, this arrangement declined after World War II, reaching a low point in 1980, when about one out of every eight people in the US lived in a multigenerational family. The numbers have risen since then, with one in five people in the US living in a multigenerational family as of 2016. The increasing popularity is partly driven by demographic changes and the economic shifts associated with the Boomerang Generation.Multigenerational households are less common in Canada, where about 6% of people living in Canada were living in multigenerational families as of 2016, but the proportion of multigenerational households was increasing rapidly, driven by increasing numbers of Aboriginal families, immigrant families, and high housing costs in some regions.
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Conjugal (nuclear) family
The term "nuclear family" is commonly used to refer to conjugal families. A "conjugal" family includes only the spouses and unmarried children who are not of age. Some sociologists distinguish between conjugal families (relatively independent of the kindred of the parents and of other families in general) and nuclear families (which maintain relatively close ties with their kindred).
Other family structures – with (for example) blended parents, single parents, and domestic partnerships – have begun to challenge the normality of the nuclear family.
Single-parent family
A single-parent family consists of one parent together with their children, where the parent is either widowed, divorced (and not remarried), or never married. The parent may have sole custody of the children, or separated parents may have a shared-parenting arrangement where the children divide their time (possibly equally) between two different single-parent families or between one single-parent family and one blended family. As compared to sole custody, physical, mental and social well-being of children may be improved by shared-parenting arrangements and by children having greater access to both parents. The number of single-parent families have been increasing, and about half of all children in the United States will live in a single-parent family at some point before they reach the age of 18. Most single-parent families are headed by a mother, but the number of single-parent families headed by fathers is increasing.
Matrifocal family
A "matrifocal" family consists of a mother and her children. Generally, these children are her biological offspring, although adoption of children occurs in nearly every society. This kind of family occurs commonly where women have the resources to rear their children by themselves, or where men are more mobile than women. As a definition, "a family or domestic group is matrifocal when it is centred on a woman and her children. In this case, the father(s) of these children are intermittently present in the life of the group and occupy a secondary place. The children's mother is not necessarily the wife of one of the children's fathers." The name, matrifocal, was coined in Guiana but it is defined differently in other countries. For Nayar families, the family have the male as the "center" or the head of the family, either the step-father/father/brother, rather than the mother.
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Extended family
The term "extended family" is also common, especially in the United States. This term has two distinct meanings:
It serves as a synonym of "consanguinal family" (consanguine means "of the same blood").
In societies dominated by the conjugal family, it refers to "kindred" (an egocentric network of relatives that extends beyond the domestic group) who do not belong to the conjugal family.These types refer to ideal or normative structures found in particular societies. Any society will exhibit some variation in the actual composition and conception of families.Historically, extended families were the basic family unit in the Catholic culture and countries (such as Southern Europe and Latin America), and in Asian, Middle Eastern and Eastern Orthodox countries.
Family of choice
The term family of choice, also sometimes referred to as "chosen family" or "found family", is common within the LGBT community, veterans, individuals who have suffered abuse, and those who have no contact with biological "parents". It refers to the group of people in an individual's life that satisfies the typical role of family as a support system. The term differentiates between the "family of origin" (the biological family or that in which people are raised) and those that actively assume that ideal role.The family of choice may or may not include some or all of the members of the family of origin. This family is not one that follows the "normal" familial structure like having a father, a mother, and children. This is family is a group of people that rely on each other like a family of origin would. This terminology stems from the fact that many LGBT individuals, upon coming out, face rejection or shame from the families they were raised in. The term family of choice is also used by individuals in the 12 step communities, who create close-knit "family" ties through the recovery process.
As a family system, families of choice face unique issues. Without legal safeguards, families of choice may struggle when medical, educational or governmental institutions fail to recognize their legitimacy. If members of the chosen family have been disowned by their family of origin, they may experience surrogate grief, displacing anger, loss, or anxious attachment onto their new family.
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Blended family
The term blended family or stepfamily describes families with mixed parents: one or both parents remarried, bringing children of the former family into the new family. Also in sociology, particularly in the works of social psychologist Michael Lamb, traditional family refers to "a middle-class family with a bread-winning father and a stay-at-home mother, married to each other and raising their biological children," and nontraditional to exceptions to this rule. Most of the US households are now non-traditional under this definition. Critics of the term "traditional family" point out that in most cultures and at most times, the extended family model has been most common, not the nuclear family, though it has had a longer tradition in England than in other parts of Europe and Asia which contributed large numbers of immigrants to the Americas.
The nuclear family became the most common form in the U.S. in the 1960s and 1970s.In terms of communication patterns in families, there are a certain set of beliefs within the family that reflect how its members should communicate and interact. These family communication patterns arise from two underlying sets of beliefs. One being conversation orientation (the degree to which the importance of communication is valued) and two, conformity orientation (the degree to which families should emphasize similarities or differences regarding attitudes, beliefs, and values).Blended families is complex, ranging from stepfamilies to cohabitating families (an individual living with guardians who are not married with step or half siblings).
While it's not too different from stepfamilies, cohabiting families pose a prevalent psychological effect on youths. Some adolescents would be prone to "acts of delinquency," and experiencing problems in school ranging from a decrease in academic performance to increased problematic behavior. It coincides with other researches on the trajectories of stepfamilies where some experienced familyhood, but others lacking connection. Emotional detachment from members within stepfamilies contributes to this uncertainty, furthering the tension that these families may establish. The transition from an old family to a new family that falls under blended families would also become problematic as the activities that were once performed in the old family may not transfer well within the new family for adolescents.
History of Family Theories
Early scholars of family history applied Darwin's biological theory of evolution in their theory of evolution of family systems. American anthropologist Lewis H. Morgan published Ancient Society in 1877 based on his theory of the three stages of human progress from Savagery through Barbarism to Civilization. Morgan's book was the "inspiration for Friedrich Engels' book" The Origin of the Family, Private Property and the State published in 1884.Engels expanded Morgan's hypothesis that economical factors caused the transformation of primitive community into a class-divided society. Engels' theory of resource control, and later that of Karl Marx, was used to explain the cause and effect of change in family structure and function. The popularity of this theory was largely unmatched until the 1980s, when other sociological theories, most notably structural functionalism, gained acceptance.
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The nuclear family in industrial society
Contemporary society generally views the family as a haven from the world, supplying absolute fulfillment. Zinn and Eitzen discuss the image of the "family as haven ... a place of intimacy, love and trust where individuals may escape the competition of dehumanizing forces in modern society".During industrialization, "the family as a repository of warmth and tenderness (embodied by the mother) stands in opposition to the competitive and aggressive world of commerce (embodied by the father). The family's task was to protect against the outside world." However, Zinn and Eitzen note, "The protective image of the family has waned in recent years as the ideals of family fulfillment have taken shape. Today, the family is more compensatory than protective. It supplies what is vitally needed but missing in other social arrangements.""The popular wisdom", according to Zinn and Eitzen, sees the family structures of the past as superior to those today, and families as more stable and happier at a time when they did not have to contend with problems such as illegitimate children and divorce. They respond to this, saying, "there is no golden age of the family gleaming at us in the far back historical past." "Desertion by spouses, illegitimate children, and other conditions that are considered characteristics of modern times existed in the past as well."
The postmodern family
Others argue that whether or not one views the family as "declining" depends on one's definition of "family". "Married couples have dropped below half of all American households. This drop is shocking from traditional forms of the family system. Only a fifth of households were following traditional ways of having married couples raising a family together." In the Western World, marriages are no longer arranged for economic, social or political gain, and children are no longer expected to contribute to family income. Instead, people choose mates based on love. This increased role of love indicates a societal shift toward favoring emotional fulfilment and relationships within a family, and this shift necessarily weakens the institution of the family.Margaret Mead considers the family as a main safeguard to continuing human progress.
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Observing, "Human beings have learned, laboriously, to be human", she adds: "we hold our present form of humanity on trust, [and] it is possible to lose it" ... "It is not without significance that the most successful large-scale abrogations of the family have occurred not among simple savages, living close to the subsistence edge, but among great nations and strong empires, the resources of which were ample, the populations huge, and the power almost unlimited". Many countries (particularly Western) have, in recent years, changed their family laws in order to accommodate diverse family models. For instance, in the United Kingdom, in Scotland, the Family Law (Scotland) Act 2006 provides cohabitants with some limited rights. In 2010, Ireland enacted the Civil Partnership and Certain Rights and Obligations of Cohabitants Act 2010. There have also been moves at an international level, most notably, the Council of Europe European Convention on the Legal Status of Children Born out of Wedlock which came into force in 1978. Countries which ratify it must ensure that children born outside marriage are provided with legal rights as stipulated in the text of this convention. The convention was ratified by the UK in 1981 and by Ireland in 1988.
In the United States, one in five mothers has children by different fathers; among mothers with two or more children the figure is higher, with 28% having children with at least two different men. Such families are more common among Blacks and Hispanics and among the lower socioeconomic class.However, in western society, the single parent family has been growing more accepted and has begun to make an impact on culture. Single parent families are more commonly single mother families than single father. These families sometimes face difficult issues besides the fact that they have to rear their children on their own, for example, low income making it difficult to pay for rent, child care, and other necessities for a healthy and safe home.
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Furthermore, there are families that consist of two mothers, two fathers, non-binary, trans, and queer folks raising children. This is made possible due to surrogacy, IVF, IUI, adoption, and other processes.
The Family and Social Justice
One of the controversies regarding the family is the application of the concept of social justice to the private sphere of family relations, in particular with regard to the rights of women and children. Throughout much of the history, most philosophers who advocated for social justice focused on the public political arena, not on the family structures; with the family often being seen as a separate entity which needed to be protected from outside state intrusion. One notable exception was John Stuart Mill, who, in his work The Subjection of Women, advocated for greater rights for women within marriage and family. Second wave feminists argued that the personal is political, stating that there are strong connections between personal experiences and the larger social and political structures. In the context of the feminist movement of the 1960s and 1970s, this was a challenge to the nuclear family and family values, as they were understood then. Feminists focused on domestic violence, arguing that the reluctance—in law or in practice—of the state to intervene and offer protection to women who have been abused within the family, is in violation of women's human rights, and is the result of an ideology which places family relations outside the conceptual framework of human rights.
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Social justice is justice in terms of the distribution of wealth, opportunities, and privileges within a society. In Western and Asian cultures, the concept of social justice has often referred to the process of ensuring that individuals fulfill their societal roles and receive their due from society. In the current movements for social justice, the emphasis has been on the breaking of barriers for social mobility, the creation of safety nets, and economic justice. Social justice assigns rights and duties in the institutions of society, which enables people to receive the basic benefits and burdens of cooperation. The relevant institutions often include taxation, social insurance, public health, public school, public services, labor law and regulation of markets, to ensure distribution of wealth, and equal opportunity.Interpretations that relate justice to a reciprocal relationship to society are mediated by differences in cultural traditions, some of which emphasize the individual responsibility toward society and others the equilibrium between access to power and its responsible use.
Hence, social justice is invoked today while reinterpreting historical figures such as Bartolomé de las Casas, in philosophical debates about differences among human beings, in efforts for gender, ethnic, and social equality, for advocating justice for migrants, prisoners, the environment, and the physically and developmentally disabled.While concepts of social justice can be found in classical and Christian philosophical sources, from Plato and Aristotle to Augustine of Hippo and Thomas Aquinas, the term social justice finds its earliest uses in the late 18th century, albeit with unclear theoretical or practical meanings. The use of the term was early on subject to accusations of redundancy and of rhetorical flourish, perhaps but not necessarily related to amplifying one view of distributive justice.
In the coining and definition of the term in the natural law social scientific treatise of Luigi Taparelli, in the early 1840s, Taparelli established the natural law principle that corresponded to the evangelical principle of brotherly love—i.e. social justice reflects the duty one has to one’s other self in the interdependent abstract unity of the human person in society. After the Revolutions of 1848, the term was popularized generically through the writings of Antonio Rosmini-Serbati.In the late industrial revolution, Progressive Era American legal scholars began to use the term more, particularly Louis Brandeis and Roscoe Pound.
From the early 20th century it was also embedded in international law and institutions; the preamble to establish the International Labour Organization recalled that "universal and lasting peace can be established only if it is based upon social justice." In the later 20th century, social justice was made central to the philosophy of the social contract, primarily by John Rawls in A Theory of Justice (1971). In 1993, the Vienna Declaration and Programme of Action treats social justice as a purpose of human rights education.
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The different concepts of justice, as discussed in ancient Western philosophy, were typically centered upon the community.
Plato wrote in The Republic that it would be an ideal state that "every member of the community must be assigned to the class for which he finds himself best fitted." In an article for J.N.V University, author D.R. Bhandari says, "Justice is, for Plato, at once a part of human virtue and the bond, which joins man together in society. It is the identical quality that makes good and social. Justice is an order and duty of the parts of the soul, it is to the soul as health is to the body. Plato says that justice is not mere strength, but it is a harmonious strength. Justice is not the right of the stronger but the effective harmony of the whole. All moral conceptions revolve about the good of the whole-individual as well as social".
Plato believed rights existed only between free people, and the law should take "account in the first instance of relations of inequality in which individuals are treated in proportion to their worth and only secondarily of relations of equality." Reflecting this time when slavery and subjugation of women was typical, ancient views of justice tended to reflect the rigid class systems that still prevailed. On the other hand, for the privileged groups, strong concepts of fairness and the community existed. Distributive justice was said by Aristotle to require that people were distributed goods and assets according to their merit.
Socrates (through Plato's dialogue Crito) is credited with developing the idea of a social contract, whereby people ought to follow the rules of a society, and accept its burdens because they have accepted its benefits. During the Middle Ages, religious scholars particularly, such as Thomas Aquinas continued discussion of justice in various ways, but ultimately connected being a good citizen to the purpose of serving God.After the Renaissance and Reformation, the modern concept of social justice, as developing human potential, began to emerge through the work of a series of authors. Baruch Spinoza in On the Improvement of the Understanding (1677) contended that the one true aim of life should be to acquire "a human character much more stable than [one's] own", and to achieve this "pitch of perfection... The chief good is that he should arrive, together with other individuals if possible, at the possession of the aforesaid character." During the enlightenment and responding to the French and American Revolutions, Thomas Paine similarly wrote in The Rights of Man (1792) society should give "genius a fair and universal chance" and so "the construction of government ought to be such as to bring forward... all that extent of capacity which never fails to appear in revolutions."
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Although there is no certainty about the first use of the term "social justice", early sources can be found in Europe in the 18th century. Some references to the use of the expression are in articles of journals aligned with the spirit of the Enlightenment, in which social justice is described as an obligation of the monarch; also the term is present in books written by Catholic Italian theologians, notably members of the Society of Jesus. Thus, according to this sources and the context, social justice was another term for "the justice of society", the justice that rules the relations among individuals in society, without any mention to socio-economic equity or human dignity.The usage of the term started to become more frequent by Catholic thinkers from the 1840s, beginning with the Jesuit Luigi Taparelli in Civiltà Cattolica, and based on the work of St. Thomas Aquinas.
Taparelli argued that rival capitalist and socialist theories, based on subjective Cartesian thinking, undermined the unity of society present in Thomistic metaphysics as neither were sufficiently concerned with ethics. Writing in 1861, the influential British philosopher and economist, John Stuart Mill stated in Utilitarianism his view that "Society should treat all equally well who have deserved equally well of it, that is, who have deserved equally well absolutely. This is the highest abstract standard of social and distributive justice; towards which all institutions, and the efforts of all virtuous citizens, should be made in the utmost degree to converge."In the later 19th and early 20th century, social justice became an important theme in American political and legal philosophy, particularly in the work of John Dewey, Roscoe Pound and Louis Brandeis.
One of the prime concerns was the Lochner era decisions of the US Supreme Court to strike down legislation passed by state governments and the Federal government for social and economic improvement, such as the eight-hour day or the right to join a trade union. After the First World War, the founding document of the International Labour Organization took up the same terminology in its preamble, stating that "peace can be established only if it is based on social justice". From this point, the discussion of social justice entered into mainstream legal and academic discourse.
In 1931, the Pope Pius XI explicitly referred to the expression, along with the concept of subsidiarity, for the first time in Catholic social teaching in the encyclical Quadragesimo anno. Then again in Divini Redemptoris, the church pointed out that the realization of social justice relied on the promotion of the dignity of human person. During the 1930s, the term was widely associated with pro-Nazi and antisemitic groups, such as the Christian Front. Social Justice was the slogan of Charles Coughlin, and the name of his newspaper. Because of the documented influence of Divini Redemptoris in its drafters, the Constitution of Ireland was the first one to establish the term as a principle of the economy in the State, and then other countries around the world did the same throughout the 20th century, even in socialist regimes such as the Cuban Constitution in 1976.
In the late 20th century, several liberal and conservative thinkers, notably Friedrich Hayek rejected the concept by stating that it did not mean anything, or meant too many things. However the concept remained highly influential, particularly with its promotion by philosophers such as John Rawls. Even though the meaning of social justice varies, at least three common elements can be identified in the contemporary theories about it: a duty of the State to distribute certain vital means (such as economic, social, and cultural rights), the protection of human dignity, and affirmative actions to promote equal opportunities for everybody.
















