Zhoukoudian Home of Peking Man

Zhoukoudian is an important Homo erectus site, a stratified karstic cave and its associated fissures located in Fangshan District, about 45 km southwest of Beijing, China. The Chinese name is spelled a variety of ways in the older scientific literature, including Choukoutien, Chou-kou-tien, Chou-kou-tien and today it is often abbreviated ZKD. To date, 27 paleontological localities–horizontal and vertical concentrations of deposits–have been found within the cave system. They span the entire Pleistocene record in China. Some contain the hominin remains of Homo erectus, H. heidelbergensis, or early modern humans; others contain faunal assemblages important to understanding the progress of climate change throughout the Middle and Lower Paleolithic periods in China. Important Localities A handful of the localities have been well-reported in the English-language scientific literature, including the localities with many hominin remains, but many have not yet been published in Chinese, let alone English. Locality 1, Longgushan (Dragon Bone Hill) is where the H. erectus Peking man was first discovered in the 1920s. Gezitang (Pigeon Hall or Chamber of the Pigeons), where evidence for controlled use of fire and many of the stone tools from ZDK, is also part of Locality 1.Locality 26, the Upper Cave, contained early modern humans associated with a rich cultural material.Locality 27, or Tianyuan Cave is where the earliest Homo sapiens fossil remains in China were discovered in 2001.Locality 13 is an early Pleistocene site; Locality 15 is Late Middle Pleistocene and early Late Pleistocene site, and Localities 4 and 22 were occupied during the Late Pleistocene.Localities 2–3, 5, 12, 14, and 19–23 do not have human remains but do have faunal assemblages which provide environmental evidence for Pleistocene China. Dragon Bone Hill (ZDK1) The best reported of the localities is Dragon Bone Hill, where Peking Man was discovered. ZKD1 contains 40 meters (130 feet) of sediment representing the paleontological occupation of the locality between 700,000 and 130,000 years ago. There are 17 identified strata (geological layers), containing remains of least 45 H. erectus and 98 different mammals. Over 100,000 artifacts have been recovered from the site, including over 17,000 stone artifacts, most of which were recovered from layers 4 and 5. Scholars often discuss the two main occupations as Middle Paleolithic (mainly in layers 3–4) and Lower Paleolithic (layers 8–9). Layers 3-4 (Middle Paleolithic) has been dated by the Uranium-series method to 230–256 thousand years ago (kya) and by thermoluminescence to 292–312 kya, or (representing Marine Isotope Stages MIS 7-8). These layers included a succession of silts with e\clay and sands rich in phytoliths (a type of plant residue), burned bone and ashes, likely evidence of intentional fire, and were laid down during a period of warm to mild climate with open grassland, some temperate forest.Layers 8-9 (Lower Paleolithic) consisted of 6 m (20 ft) of limestone and dolomitic rockfall debris. Aluminium/Beryllium dating of quartz sediments returned dates of 680-780 kya (MIS 17-19/Chinese loess 6-7) which match a faunal assemblage that suggested cold-climate fauna with steppe and forest environments and a trend over time towards increasing grasslands. The environment included a mixed c3/c4 vegetation and strong winter monsoons, and a diversity of large mammals, including non-human primates. Stone Tools Reassessment of the stone tools at ZDK has contributed to the abandonment of the so-called Movius Line—a theory from the 1940s that argued that the Asian Paleolithic was a backwater that made no complex stone tools such as those found in Africa. The analysis indicates that the assemblages do not fit a simple flake tool industry but rather a typical early Paleolithic core-flake industry based on poor-quality quartz and quartzite. A total of 17,000 stone tools have been recovered to date, mostly in layers 4–5. Comparing the two main occupations, it is apparent that the older occupation in 8–9 has larger tools, and the later occupation in 4–5 has more flakes and pointed tools. The main raw material is non-local quartzite; the more recent layers also exploit the local raw materials (chert). The percentage of bipolar reduction artifacts discovered in layers 4–5 indicate that freehand reduction was the dominant tool-making strategy, and the bipolar reduction was an expedient strategy. Human Remains All of the early Middle Pleistocene human remains recovered from Zhoukoudian came from Locality 1. A whopping 67% of the human remains exhibit large carnivore bite marks and high bone fragmentation, which suggests to the scholars that they were chewed by the cave hyena. Locality 1s Middle Paleolithic residents are thought to have been hyenas, and humans only lived there sporadically. The first discovery of humans at ZDK was in 1929 when Chinese paleontologist Pei Wenzhongi found the skullcap of Peking Man (Homo erectus Sinathropus pekinsis), the second H. erectus skull ever found. The first-ever discovered was Java Man; Peking Man was the confirming evidence that H. erectus was a reality. Nearly 200 hominin bones and bone fragments have been recovered from ZDK1 over the years, representing a total of 45 individuals. Most of the bones found before World War II were lost under unknown circumstances. Fire at Locality 1 Scholars identified evidence for the controlled use of fire in Locality 1 in the 1920s, but it was met with skepticism until the confirming discovery of even older Gesher Ben Yakot in Israel. Evidence for the fire includes burned bones, burned seeds from the redbud tree (Cercis blackii), and deposits of charcoal and ash from four layers at Locality 1, and at Gezigang (Pigeon Hall or Chamber of Pigeons). Discoveries since 2009 in Middle Paleolithic Layer 4 have included several burned areas which can be interpreted as hearths, one of which is outlined by rocks and contains burned bones, heated limestone, and lime. Redating of Zhoukoudian The most recent dates for ZDK1 were reported in 2009. Using a fairly new radio-isotopic dating technique based on decay ratios of aluminum-26 and beryllium-10 in quartzite artifacts recovered within the sediment layers, researchers Shen Guanjun and colleagues estimate the dates of Peking Man as between 680,000-780,000 years old (Marine Isotope Stages 16–17). The research is backed up by the presence of cold-adapted animal life. The dates mean that the H. erectus living in Zhoukoudian would have had to also have been cold-adapted, additional evidence for the controlled use of fire at the cave site. In addition, the revised dates inspired the Chinese Academy of Sciences to begin a new long-term systematic excavation at Locality 1, using methodologies and with research aims undreamt of during Peis excavations. Archaeological History The original excavations at ZKD were led by some of the giants in the international paleontological community at the time, and, even more importantly, were the first training excavations for the earliest paleontologists in China. Excavators included Canadian paleontologist Davidson Black, Swedish geologist Johan Gunnar Andersson, Austrian paleontologist Otto Zdansky; the French philosopher and cleric Teilhard de Chardin was involved in reporting the data. Among the Chinese archaeologists at the excavations were the father of Chinese archaeology Pei Wenzhong (as W.C. Pei in the early scientific literature), and Jia Lanpo (L.P. Chia). Two additional generations of scholarship have been conducted at ZDK, the most recent excavations ongoing in the 21st century, international excavations led by the Chinese Academy of Sciences beginning in 2009. ZKD was placed on UNESCOs World Heritage List in 1987. Recent Sources Dennell, Robin. Life without the Movius Line: The Structure of the East and Southeast Asian Early Palaeolithic. Quaternary International 400 (2016): 14-22. Print.Gao, Xing, et al. Geophysical Investigations Identify Hidden Deposits with Great Potential for Discovering Peking Man Fossils at Zhoukoudian, China. Quaternary International 400 (2016): 30–35. Print.Gao, Xing, et al. Evidence of Hominin Use and Maintenance of Fire at Zhoukoudian. Current Anthropology 58.S16 (2017): S267–S77. Print.Li, Feng. An Experimental Study of Bipolar Reduction at Zhoukoudian Locality 1, North China. Quaternary International 400 (2016): 23–29. Print.Shen, Chen, Xiaoling Zhang, and Xing Gao. Zhoukoudian in Transition: Research History, Lithic Technologies, and Transformation of Chinese Palaeolithic Archaeology. Quaternary International 400 (2016): 4–13. Print.Shen, Guanjun, et al. Age of Zhoukoudian Homo Erectus Determined with 26al/10be Burial Dating. Nature 458 (2009): 198â €“200. Print.Zanolli, Clà ©ment, et al. Inner Tooth Morphology of Homo Erectus from Zhoukoudian. New Evidence from an Old Collection Housed at Uppsala University, Sweden. Journal of Human Evolution 116 (2018): 1–13. Print.Zhang, Yan, et al. The Use of Fire at Zhoukoudian: Evidence from Magnetic Susceptibility and Color Measurements. Chinese Science Bulletin 59.10 (2014): 1013–20. Print.

Internal Control and Fraud Detection in the Banking...

INTERNAL CONTROL AND FRAUD DETECTION IN THE BANKING INDUSTRY (A CASE STUDY OF GUARANTEE TRUST BANK PLC) BY OGUNDELE GBONJUBOLA 06271184 BEING A RESEARCH PROJECT SUBMITTED TO THE DEPARTMENT OF ACCOUNTING, FACULTY OF MANAGEMENT SCIENCES, UNIVERSITY OF ABUJA, ABUJA, NIGERIA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE AWARD OF BACHELOR OF SCIENCE (B.SC) HONOURS DEGREE IN ACCOUNTING JANUARY, 2011 DECLARATION Apart from references of other people’s work which were fully acknowledged, I hereby certify that this research work was wholly done by me under the guidance of my supervisor, Mallam Sani Gurowa of Department of Accounting, University of Abuja, Abuja, Nigeria.†¦show more content†¦Data captured for this study, were analyzed through descriptive and inferential statistical methods. The descriptive analysis involves the use of percentage, tabulation presentation. While the inferential statistical method involved the used of the chi-square. The functions of fraud prevention, detection and control are interwoven, as the three works together to eliminate fraud and fraudulent tendencies. Therefore, internal control is highly significant in fraud detection and preventions in banking sector. TABLES OF CONTENT Page Title page i Declaration ii Certification iii Dedication iv Acknowledgement v-vi Abstract vii Table of content viii CHAPTER ONE INTRODUCTION 1 1.1 Background of the study 1 1.2 Statement of the problem 3 1.3 Justification for the study 4 1.4 Research hypothesis 5 1.5 Scope of the study 6 1.6 justification of the study 6 1.7 Significance of the study 1.8 Definition of terms 7 CHAPTER TWO LITERATURE REVIEW 10 2.1 Introduction 10 2.2 Meaning of Internal control 10 2.3 Component / type of internal control 14 2.4 Objective of internal control 17 2.5 Essential element of internal control 18 2.6 Importance of internal control 20 2.7 Practical application of internal control 22 2.8 Types of bank frauds 23 2.8.1 Methods by which fraud can beShow MoreRelatedAnalysis of the Causes and Measures of Curbing Fraud in the Banking Sector25289 Words   |  102 PagesMEASURES OF CURBING FRAUD IN THE BANKING SECTOR. BY ESSIEN NSIKAK U. 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Conflict Theorists Free Essays

Conflict theory was developed from the concern that the structural functionalism theory neglected conflict in society and was politically conservative. This conflict theory also addressed the perceived failure of structural functionalism to account for change in society (Ritzer, 1992, p. 61). We will write a custom essay sample on Conflict Theorists or any similar topic only for you Order Now This theory has evolved to include elements of structural functionalism and traditional Marxist focus on dominant and subordinate groups. Conflict theory often depicts a: polarization of the forces of â€Å"law and order† on the one hand and left wing political activists and minority group members reacting to what they saw as excessive police repression of political protests and urban riots on the other (Giffen, et al. , 1991, pp. 8-9) This aspect of conflict theory assumes, however, that the dominant and subordinate groups are more or less homogenous in nature. Most research in the field of drug policy recently, however, deals with power being located in â€Å"institutional structures in society such as economic, governmental and religious institutions (Giffen, et al. 1991, p. 10)† that do not presuppose homogenous groups. An example of this would be the comment of Riley after attending a conference on drug issues in the United States, where he remarked that â€Å"many researchers felt the real reason for the war on drugs in that country was that it helped to suppress blacks and minorities. (Riley 1994b)† One of the failings of conflict theory becomes apparent when researchers in the history of this legislation find little in the actual discussion of the laws that pertains to race. Giffen, et al. (1991) write that the early legislation’s principle proponents had the â€Å"altruistic aims of supporting the international anti-opium movement† despite the anti-Chinese sentiment of the times (p. 525). The fact that the laws were used solely against the Chinese at first is indicative of this anti-Chinese sentiment, and not the creation of the laws themselves. Later legislation was driven mainly by enforcement officials, as there was little in the way of public outcry for more rigorous anti-opium legislation (p. 525). Johns (1991) under the heading â€Å"Race: The Creation of an Enemy Class,† writes bluntly: â€Å"The enforcement tactics of the War on Drugs are focused on minority populations† (p. 155). In her paper, Johns (1991) posits that the War on Drugs takes attention away from the factors which underlie the problems of drugs and trafficking, partly because the â€Å"more powerful segments in society† (p. 150) do not want attention focused the poor job they are doing to cure the ills of society. Johns also expands the group being oppressed to include the poor, who have been hit with massive housing and health care cuts under the Republican Presidencies. The dichotomy between those in power and minorities and the poor is self-perpetuating, in that these groups have a limited upward mobility (and, therefore crimes like trafficking in illicit drugs becomes appealing), and when they do try to increase their wealth through illicit means, those in power see that as justification for minorities and the poor being in the position they are in. The conflict theory is problematic in describing why there is a war on drugs. It may help to explain (as Johns (1991) successfully does) why a War on Drugs continues in the U. S. , but leaves unanswered questions when applied to other situations. How to cite Conflict Theorists, Papers

Charismatic Christianity Sociological Perspectives †Free Samples

Question: Discuss about the Charismatic Christianity for Sociological Perspectives. Answer: Introduction The Christian ethics can only be understood when one has a sound knowledge of the term Christian and ethics. It is known by almost all the people that those who follow the teachings of Jesus Christ are known as Christians. The values and principles that are considered in the lives of Christians are Christian ethics. These are core values and teachings of Jesus, in which he taught his followers about the conduct and way of life they should lead. According to Christianity the emphasis was always on love and sacrifice. A fundamentalist Christian though puts a lot emphasis on personal salvation. Ethics are often defined as moral values or standards of conduct of human beings. Christians follow their holy book bible that acts as their moral guidance. Bible tells Christians how their conduct should be in the society and from what all things they are required to refrain themselves. Christian ethics puts a lot emphasis on sinners, people who commit sins, that is basically the unethical pract ices and the judgment and punishment. According to Christianity, on the day of judgment all the sinners will be punished and those who righteously led their lives will get salvation. In Christian ethics salvation is very important. It is believed by Christians that deliverance from sins is brought by having faith in Christ and following his teachings (Wadell, 2016). Christianity and Politics As far as politics is considered in Christianity, it is very important to look back in the history. According to Christian belief church is being separated from religion but looking at it with historical perspective it can be seen that is very difficult to separate church from the politics. After the roman emperor Constantine into Christianity, the church gained Christendom, a power where it could create the king of the state and could also dethrone the king or the emperors if they do not perform their duties as per the church. All the people of the society were be considered as Christian and so the church interfered in politics. The present secular states are the result of Protestantism (Outka, 2017). According to Christian Political Ethicsthat has the views of some of the famous Christian scholars from different theological and ethical frame mainly the Catholic, Lutheran, Calvinist, and Anabaptist--to address fundamental questions of state and civil society, international law and relations, the part of the nation, and matters of violence and its control. It represents a unique fusion of faith-centered ethics and social science; the contributors give their different personal Christian understandings, they describe the ethics as they understand it, that is both secular ethical thought and other some religious viewpoints from Judaism, Islam, and Confucianism. They look into different Christian views of state and society--and the limitations of each. They grab tensions that are raised within Christianity over issue of patriotism, civic duty, and loyalty to one's nation, and they examine Christian responses to pluralism and relativism, globalization, and war and peace. It shows the st riking pluralism that lies within Christianity itself. This leading volume shows the meanings of Christian citizenship and civic responsibility, and raises compelling new questions about civil disobedience, global justice, and Christian justifications for waging war as well as spreading world peace. It brings Christian political ethics out of the churches and seminaries to deal with the most sensitive and complex social issues of contemporary society. The source of most of Christian ethics is bible. For Christians bible has been the most appropriate to teaching, reapproving, correcting, and training Christians in righteousness (Raheb, 2014). Earlier the Old testament was the guiding book for the people, the books of the old testament guides the actions of the people and their actions, a lot of rules have been mentioned in the old testament regarding marriage and how people should lead their lives. Old Testament has the Ten Commandments found in the book of Exodus that is still considered as the basis of Christian ethics (Niebuhr, 2013). According to the New Testament, which in which the basis ofmoralityis theGreat Commandment, everyone should love and adore God with all heart, mind, might and soul, and to love one's neighbor as oneself.The teachings of Deut 6:4-9andLev 19:18, are reaffirmed by Jesus. Christ put together all these commands and represented himself as a model of the love required as mentioned inJohn 13:12, which is known also asThe New Commandment. Paul is one of the most important source of Christian history because he was an Apostle in his gospels he put emphasis on "Law of Christ", which is a phrase found in gospels of Paul though its understanding and the relationship ofPaul of Tarsus and Judaismremains a mystery till now. The Pauline writings are also the major source of theNew Testament household code. According to TheCouncil of Jerusalem, they said in Acts 15, which was held in Jerusalem in about 50AD. Its decree, is widely known and accepted as theApostolic Decree, it has been generally binding for several centuries and is still observed today by theGreek Orthodox (Marshall, 2014). One of the most controversial topics of all time is Abortion, as per the Christian ethics abortion is considered as sin, the church does not allow the parents to opt for abortion. Christian opinions on abortion are difficult to understand because there is no such prohibition of the act in the historical evidences. It has nowhere in the books been referred directly in both the Old Testament and New Testament books of theBible, which is followed by the Christians (Wells Quash, 2017). Some Christian writers say thatthe beliefs of earlier Christians had been variant depending upon the situations. Others say that, although nothing has been mentioned about abortion in the New Testament, it is being condemned irrespective of the stage of pregnancy, it is considered one of the most worst sin.The condemnation was maintained even when some of cases abortion is required and is not a murder of homicide. The destruction of a fetus not yet "formed" is considered as homicide according to the Churc hes. The Didache, a Christian writing of mid to late 1st century, forbids abortion in its Chapter two. As per the teachings of theRoman Catholic Church, "human life must be respected and protected right from the time of conception.Therefore, it is against the procedures that aim to destroy an embryo or fetus for any reason (even before implantation), but the church has admitted that acts, such as chemotherapy or hysterectomy of a pregnant woman who has cervical cancer, which indirectly leads to the death of the fetus, can be morally accepted.According to church holds Church that "the first right of the human person is his life" and that life begins right from the fertilization. Since the first century, the Church has declared that every act that leads to intentional abortion is a morally evil. As per the teaching that the Catechism of the Catholic Church has declared that the views "has not changed and remains unchangeable" (Hunt, Walter Hamilton, 2016). Since the twentieth centuryProtestantopinions on abortion has been changing, there Protestants can be found in both the "anti-abortion" and "abortion-rights" camps. Conservative Protestants are generally against abortion whereas "mainline" Protestants incline towards abortion-rights. African-American Protestants are more strongly taking a stand for anti-abortion than white Protestants.Even among Protestants there are people who believe that abortion should be legally accepted, also there are people who are against it and have a belief that it cannot be ethically unacceptable and hence it should remain illegal (Kreeft, 2016). Although bible does not say much onabortion, various readings of scripture make the Christians aware about the ethical views of this topic, including Genesis 4:1; Job 31:15; Isaiah 44:24, 49:1, 5; and Jeremiah 1:5, among others (Wright, 2013). The idea behind prohibition of Abortion is that according to Christianity there Ten Commandments which they have to follow and one command of the ten commandments is that one should not kill and abortion is kill a fetus, which develops into a child in the later stages if the child had not been killed or aborted (Heltzel, 2014). The Church of England wants people to reflect on the issue of abortion deeply and they have realized that every person is having a different opinion on the topic. However, the Church's governing body, The General Synod, has passed resolutions on the matters, which provide a strong Church of England position. The Church of England has the Roman Catholic view that abortion is 'gravely contrary to the moral law'. As the 1980 statement of the Board of Social Responsibility put forward. However, this statement does talk about those situations where abortion could be permissible. The 1983 resolution of Synod, after expressing concern about the number of abortions in recent years went on to recognize (Witherington, 2016). The Roman Catholic Church says that intentionally harming the fetus is a cruelest deed and wrong in every sense. It says that it is a doctrine of natural law and hence has been written as the word of God. The Church says that human life starts when a male sperm fertilizes the womans egg, and so fetus is living. From that very time a new life starts forming which is independent from the life of their biological mother and father. The characterstics that make children different from their parents like the color of our eyes, the shape of our face are all laid down in the genetic code that comes into existence gradually. Every new life that starts forming at this point is not a potential human being but a human being with potential. Since the sixteenth century, causing or having an abortion has led to automatic excommunication. This has been mentioned in the Code of Canon Law (1983): "A person who actually procures an abortion incurs automatic excommunication" (Davies, 2017). The Church condemned abortion in as early as the 2nd century CE: a document called theDidache, written in the 2nd century (sometime after 100 CE), states: "You shall not kill the embryo by abortion and shall not cause the newborn to perish". Pope John Paul II took a strong stance against it. He underpinned many of the pro-life groups which have been made to challenge the rules of abortion. The Church itself has played a major part in the politics of the abortion debate and has taken a very strong stance against abortion, describing it as murder (Crooks, 2015). In 1995, Pope John Paul II wrote an encyclical, which is basically a teaching letter to the whole Catholic Churches, calledEvangelium Vitaemeaning 'The Gospel of Life'. He said that the primary position of the Church. In his letter he directly referred to abortion, euthanasia and the destruction of human embryos evil and a sin. In October 1996, the Catholic Bishops of England and Wales published a document calledThe Common Good, which states that all human rights flow from one fundamental right: the right to life. Before that in 1980 a document in which the seven Catholic Archbishops of Great Britain England, issued a document which was called 'Abortion and the Right to Live (Simmons Sorrells, 2016). This document focused on the Church's opposition to abortion came from recognition of the basic rights of all individuals, including the unborn, who also have their own values. The Catechism of the Catholic Church has reiterated this as well. The 1992 version quotes from the documentDon um Vitae('the gift of life') from the Vatican Congregation for the Doctrine of the Faith, the department that looks into the matters of faith and morals (Atkinson et al., 2013). A few Catholics have different opinion with the Vatican line on abortion. They have given arguments against the total ban on abortion. Although the teaching of church has for a long time said that a foetus becomes a person when the egg is fertilised, distinguished theologians such as Augustine and Aquinas said this did not happen until between 40 and 80 days after conception. Other Catholics put an argument that the Church has a fixed position on the right to life of the foetus nonetheless. The Church has given affirmation to the right and the responsibility of every Catholic to follow his or her own intuition on moral subjects, even when it conflicts with Church teachings. It is often argued by people that they have their right to choose whether they want a baby and not (Brown, 2015). Conclusion Hence, it can be concluded that the church has always been strict about the matter of Abortion, it does not matter whether the church is Evangelical, Lutheran, Roman Catholic, Pentecostal or Methodist. All of them are opposed to the idea of Abortion and it is a grave sin. However, in the modern times there are some who strongly support Abortion, these people are known as Pr-Choice and those against Abortion are known as pro-life. Today people do not restrict themselves to the rules made by the Churches so they oppose the old rules that have been prevailing from a very long time. There are cases where there are complications in delivery and so the child has to be aborted, in those cases the church is not much strict. The church also says that it is the responsibility of every Christian to judge their actions themselves and decide what is right and what is wrong. References Atkinson, D. J., Field, D. F., Holmes, A. F., O'Donovan, O. (Eds.). (2013).New dictionary of Christian ethics pastoral theology. InterVarsity Press. Brown, R. E. (2015).An introduction to the New Testament. Yale University Press. Crooks, R. H. (2015).Introduction to Christian Ethics. Routledge. Davies, J. G. (2017).Christians, politics and violent revolution. Wipf and Stock Publishers. Heltzel, P. (2014).Jesus and justice: Evangelicals, race, and American politics. Yale University Press. Hunt, S. J., Walter, T., Hamilton, M. (Eds.). (2016).Charismatic Christianity: sociological perspectives. Springer. Kreeft, P. (2016).The Philosophy of Jesus. St. Augustine's Press. Marshall, R. (2014). Christianity, anthropology, politics.Current Anthropology,55(S10), S344-S356. Niebuhr, R. (2013).Moral man and immoral society: A study in ethics and politics. Westminster John Knox Press. Outka, G. (2017). The Ethics of Love and the Problem of Abortion.Church, Society, and the Christian Common Good: Essays in Conversation with Philip Turner, 146. Raheb, M. (2014).Faith in the face of empire: The Bible through Palestinian eyes. Orbis Books. Simmons, F. V., Sorrells, B. C. (Eds.). (2016).Love and Christian Ethics: Tradition, Theory, and Society. Georgetown University Press. Wadell, P. J. (2016).Happiness and the Christian moral life: An introduction to Christian ethics. Rowman Littlefield. Witherington III, B. (2016).New Testament Theology and Ethics(Vol. 2). InterVarsity Press. Wells, S., Quash, B. (2017).Introducing Christian Ethics. John Wiley Sons. Wright, C. J. (2013).Old Testament ethics for the people of God. InterVarsity Press.