Although screening, disease management, and clinical care play an integral role in health outcomes, social and economic factors contribute to health outcomes almost twice as much as clinical care does (Heiman and Artiga, 2015; Hood et al., 2016; McGinnis et al., 2002; Schroeder, 2007). For example, by some estimates, social and environmental factors proportionally contribute to the risk of premature death twice as much as health care does (Heiman and Artiga, 2015; McGinnis et al., 2002; Schroeder, 2007). That being said, in March 2002, the Institute of Medicine released a report that demonstrated that even in the face of equal access to health care, minority groups suffer differences in quality of health. The noted differences were lumped into the categories of patient preferences and clinical appropriateness, the ecology of health systems and discrimination, bias, and stereotyping (IOM and NRC, 2003). Our health systems are working to better understand and address these differences and appreciate the importance of moving beyond individualized care to care that affects families, communities, and populations (Derose et al., 2011). This new focus on improving the health of populations has been accompanied by a welcome shift from siloed care to a health care structure that is interprofessional, multisectoral and considers social, economic, structural and other barriers to health (NASEM, 2016).
Housing, as a social determinant of health, refers to the availability or lack of availability of high-quality, safe, and affordable housing for residents at varying income levels. Housing also encompasses the density within a housing unit and within a geographic area, as well as the overall level of segregation and diversity in an area based on racial and ethnic classifications or SES. Housing affects health because of the physical conditions within homes (e.g., lead, particulates, allergens), the conditions in a multi-residence structure (an apartment building or town home), the neighborhoods surrounding homes, and housing affordability, which affects financial stability and the overall ability of families to make healthy choices (Krieger and Higgins, 2002). The Center for Housing Policy has outlined 10 hypotheses on how affordable housing can support health improvement (Maqbool et al., 2015). These range from affordable housing freeing up resources for better nutrition and health care spending to stable housing reducing stress and the likelihood of poor health outcomes (e.g., for mental health or the management of chronic disease).
social construction of difference and inequality pdf free
Gender refers to the social construction of the differences between men and women. A good example of the social construction of gender is the belief that all men are brave and strong, while all women are coward and weak. Sex is described as the biological differences between men and women. An example of a biological difference is the anatomy of the human body. While men have beards, muscular bodies, and deep voices, women do not have beards, have soft voices, and are less muscular than men (Connel 2009: 72).
Africana Philosophy Crummell, Alexander democracy Dilthey, Wilhelm double consciousness Douglass, Frederick Hegel, Georg Wilhelm Friedrich history, philosophy of James, William Locke, Alain LeRoy race race: and Black identity Royce, Josiah social construction: naturalistic approaches to Weber, Max
I found gender and sex to be the same for so long not seeing the difference. Now understanding besides LGBTQI that simply male and female sex can take on opposing genders depending the social or individual constructs.
The first of the great challenges facing humanity today is that of the truth itself of the being who is man. The boundary and relation between nature, technology and morality are issues that decisively summon personal and collective responsibility with regard to the attitudes to adopt concerning what human beings are, what they are able to accomplish and what they should be. A second challenge is found in the understanding and management of pluralism and differences at every level: in ways of thinking, moral choices, culture, religious affiliation, philosophy of human and social development. The third challenge is globalization, the significance of which is much wider and more profound than simple economic globalization, since history has witnessed the opening of a new era that concerns humanity's destiny.
27. It is in the free action of God the Creator that we find the very meaning of creation, even if it has been distorted by the experience of sin. In fact, the narrative of the first sin (cf. Gen 3:1-24) describes the permanent temptation and the disordered situation in which humanity comes to find itself after the fall of its progenitors. Disobedience to God means hiding from his loving countenance and seeking to control one's life and action in the world. Breaking the relation of communion with God causes a rupture in the internal unity of the human person, in the relations of communion between man and woman and of the harmonious relations between mankind and other creatures[29]. It is in this original estrangement that are to be sought the deepest roots of all the evils that afflict social relations between people, of all the situations in economic and political life that attack the dignity of the person, that assail justice and solidarity.
53. The transformation of social relationships that responds to the demands of the Kingdom of God is not fixed within concrete boundaries once and for all. Rather, it is a task entrusted to the Christian community, which is to develop it and carry it out through reflection and practices inspired by the Gospel. It is the same Spirit of the Lord, leading the people of God while simultaneously permeating the universe[63], who from time to time inspires new and appropriate ways for humanity to exercise its creative responsibility[64]. This inspiration is given to the community of Christians who are a part of the world and of history, and who are therefore open to dialogue with all people of good will in the common quest for the seeds of truth and freedom sown in the vast field of humanity[65]. The dynamics of this renewal must be firmly anchored in the unchangeable principles of the natural law, inscribed by God the Creator in each of his creatures (cf. Rom 2:14-15), and bathed in eschatological light through Jesus Christ.
As the Gospel reverberates by means of the Church in the today of men and women[81], this social doctrine is a word that brings freedom. This means that it has the effectiveness of truth and grace that comes from the Spirit of God, who penetrates hearts, predisposing them to thoughts and designs of love, justice, freedom and peace. Evangelizing the social sector, then, means infusing into the human heart the power of meaning and freedom found in the Gospel, in order to promote a society befitting mankind because it befits Christ: it means building a city of man that is more human because it is in greater conformity with the Kingdom of God.
Affirming that the Church's social doctrine is part of theology rather than philosophy does not imply a disowning or underestimation of the role or contribution of philosophy. In fact, philosophy is a suitable and indispensable instrument for arriving at a correct understanding of the basic concepts of the Church's social doctrine, concepts such as the person, society, freedom, conscience, ethics, law, justice, the common good, solidarity, subsidiarity, the State. This understanding is such that it inspires harmonious living in society. It is philosophy once more that shows the reasonableness and acceptability of shining the light of the Gospel on society, and that inspires in every mind and conscience openness and assent to the truth.
91. At the beginning of the 1930s, following the grave economic crisis of 1929, Pope Pius XI published the Encyclical Quadragesimo Anno[152], commemorating the fortieth anniversary of Rerum Novarum. The Pope reread the past in the light of the economic and social situation in which the expansion of the influence of financial groups, both nationally and internationally, was added to the effects of industrialization. It was the post-war period, during which totalitarian regimes were being imposed in Europe even as the class struggle was becoming more bitter. The Encyclical warns about the failure to respect the freedom to form associations and stresses the principles of solidarity and cooperation in order to overcome social contradictions. The relationships between capital and labour must be characterized by cooperation[153].
97. Another very important document of the Second Vatican Council in the corpus of the Church's social doctrine is the Declaration Dignitatis Humanae[179], in which the right to religious freedom is clearly proclaimed. The document presents the theme in two chapters. The first, of a general character, affirms that religious freedom is based on the dignity of the human person and that it must be sanctioned as a civil right in the legal order of society. The second chapter deals with the theme in the light of Revelation and clarifies its pastoral implications, pointing out that it is a right that concerns not only people as individuals but also the different communities of people.
The human person, must always be understood in his unrepeatable and inviolable uniqueness. In fact, man exists above all as a subjective entity, as a centre of consciousness and freedom, whose unique life experiences, comparable to those of no one else, underlie the inadmissibility of any attempt to reduce his status by forcing him into preconceived categories or power systems, whether ideological or otherwise. This entails above all the requirement not only of simple respect on the part of others, especially political and social institutions and their leaders with regard to every man and woman on the earth, but even more, this means that the primary commitment of each person towards others, and particularly of these same institutions, must be for the promotion and integral development of the person. 2ff7e9595c
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