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How Much Money Does John Legend Give To Charity

Written By Saturday, March 12, 2022 Add Comment Edit

Voluntary giving of aid to those in demand

The exercise of clemency is the voluntary giving of assistance to those in need, as a humanitarian human action. There are a number of philosophies about charity, often associated with organized religion. Effective altruism is the use of evidence and reasoning to determine the most constructive ways to assistance others.

Etymology [edit]

The word charity originated in late Quondam English to mean a "Christian love of one's fellows",[1] and up until at least the kickoff of the 20th century, this meaning remained synonymous with charity.[2] [3] [iv] [5] Aside from this original significant, clemency is etymologically linked to Christianity, with the give-and-take originally entering into the English language through the Sometime French word charité, which was derived from the Latin caritas, a word unremarkably used in the Vulgate New Attestation to interpret the Greek word afraid (ἀγάπη), a distinct form of love[6] (meet the article: Charity (virtue)).

Over fourth dimension, the pregnant of charity has evolved from one of "Christian love" to that of "providing for those in need; generosity and giving",[7] [one] a transition which began with the Old French word charité.[vi] Thus, while the older Douay-Rheims and King James versions of the Bible translate instances of afraid (such equally those that appear in ane Corinthians 13) as "charity", modern English language versions of the Bible typically interpret afraid equally "love".[8]

Practice [edit]

Charitable giving is the act of giving coin, goods or time to the unfortunate, either directly or past means of a charitable trust or other worthy cause.[ix] Charitable giving every bit a religious act or duty is referred to equally almsgiving or alms. The name stems from the most obvious expression of the virtue of charity; giving the recipients of it the means they need to survive. The impoverished, especially those widowed or orphaned, and the ailing or injured, are more often than not regarded as the proper recipients of charity. The people who cannot back up themselves and lack outside ways of back up sometimes become "beggars", direct soliciting aid from strangers encountered in public.

Some groups regard charity as existence distributed towards other members from within their particular group. Although giving to those about continued to oneself is sometimes called charity—every bit in the saying "Charity begins at home"—commonly charity denotes giving to those not related, with filial piety and like terms for supporting i's family unit and friends. Indeed, treating those related to the giver as if they were strangers in need of charity has led to the figure of speech "as cold equally clemency"—providing for one'southward relatives as if they were strangers, without affection.[ten]

Most forms of charity are concerned with providing basic necessities such as nutrient, water, clothing, healthcare and shelter, only other actions may exist performed equally charity: visiting the imprisoned or the homebound, ransoming captives, educating orphans, fifty-fifty social movements. Donations to causes that benefit the unfortunate indirectly, such as donations to fund cancer enquiry, are also charity.

With regards to religious aspects, the recipient of clemency may offer to pray for the benefactor. In medieval Europe, it was customary to feast the poor at the funeral in return for their prayers for the deceased. Institutions may commemorate benefactors by displaying their names, up to naming buildings or even the institution itself later the benefactors. If the recipient makes material return of more than a token value, the transaction is normally not called charity.

In the past[ which? ] century, many charitable organizations have created a "charitable model" in which donators requite to conglomerates give to recipients. Examples of this include the Make a Wish Foundation (John Cena holds the title for most wishes granted by a single individual, with over 450 wishes) and the World Wildlife Fund. Today some charities have modernized, and allow people to donate online, through websites such as JustGiving. Originally clemency entailed the benefactor direct giving the goods to the receiver. This practice was continued by some individuals, for example, "CNN Hero" Sal Dimiceli, and service organizations, such every bit the Jaycees. With the rise of more social peer-to-peer processes, many charities are moving abroad from the charitable model and starting to adopt this more than directly donator to recipient approach. Examples of this include Global Giving (direct funding of customs evolution projects in developing countries), DonorsChoose (for Us-based projects), Kiva (funding loans administered by microfinance organizations in developing countries) and Zidisha (funding individual microfinance borrowers directly).

Institutions evolved to carry out the labor of assisting the poor, and these institutions, called charities, provide the bulk of charitable giving today, in terms of monetary value. These include orphanages, food banks, religious institutes dedicated to care of the poor, hospitals, organizations that visit the homebound and imprisoned, and many others. Such institutions allow those whose time or inclination does not lend themselves to direct treat the poor to enable others to do and then, both past providing money for the work and supporting them while they practice the work. Institutions can besides attempt to more effectively sort out the actually needy from those who fraudulently claim charity. Early on Christians particularly recommended the care of the unfortunate to the charge of the local bishop.

There take been examinations of who gives more to charity. I report conducted in the United states found that equally a percentage of income, charitable giving increased as income decreased. The poorest 5th of Americans, for case, gave away 4.3% of their income, while the wealthiest 5th gave away 2.1%. In accented terms, this was an average of $453 on an average income of $10,531, compared to $3,326 on an income of $158,388.[11]

Studies have also establish that "individuals who are religious are more likely to requite money to charitable organizations" and they are also more likely to give more coin than those who are not religious.[12] Among those individuals are members of American religious communities, about whom the Plant for Social Policy and Understanding conducted a contempo study regarding philanthropic and charitable giving.[xiii] The written report found that American Muslim donation patterns when it comes to charitable giving align mostly with other American religion groups, like Protestant, Catholic, and Jewish communities, but that American Muslims were more probable to donate out of a sense of religious obligation and a conventionalities that those who have ought to give to those who do not. The study as well found that nigh American faith groups prioritize charity towards their own houses of worship when it comes to budgetary donations, and and so other causes. Muslims and Jews contributed more than other religious groups to civil rights protection organizations, while white Evangelical Christians, followed by Protestants then Catholics, were the well-nigh likely to make charitable contributions to youth and family services.

A report from 2022 institute that when prospective donors were asked to choose between 2 similar donation targets, they were more probable to opt out of donating altogether.[14]

Criticism [edit]

A philosophical critique of clemency can be constitute in Oscar Wilde's essay The Soul of Man Nether Socialism, where he calls it "a ridiculously inadequate manner of partial restitution . . . usually accompanied past some impertinent attempt on the function of the sentimentalist to tyrannise over [the poor's] private lives", as well equally a remedy that prolongs the "illness" of poverty, rather than curing information technology.[15] Wilde's thoughts are cited with approval past Slavoj Žižek, and the Slovenian thinker adds his description of the effect of charity on the charitable:

When, confronted with the starving child, we are told: "For the toll of a couple of cappuccinos, you can save her life!", the true message is: "For the toll of a couple of cappuccinos, yous can continue in your ignorant and pleasurable life, not but non feeling any guilt, but even feeling good for having participated in the struggle against suffering!"

Friedrich Engels, in his 1845 treatise on the condition of the working class in England, points out that charitable giving, whether by governments or individuals, is oft seen by the givers as a means to conceal suffering that is unpleasant to see. Engels quotes from a letter to the editor of an English newspaper who complains that

streets are haunted past swarms of beggars, who try to awaken the pity of the passers-by in a most shameless and annoying way, by exposing their tattered clothing, sickly aspect, and disgusting wounds and deformities. I should call up that when one not only pays the poor-charge per unit, but as well contributes largely to the charitable institutions, 1 had done enough to earn a right to exist spared such bellicose and impertinent molestations.

The English bourgeoisie, Engels concludes,

is charitable out of self-interest; it gives nothing outright, but regards its gifts as a business affair, makes a bargain with the poor, saying: "If I spend this much upon benevolent institutions, I thereby purchase the right not to exist troubled whatsoever further, and y'all are bound thereby to stay in your dusky holes and not to irritate my tender nerves past exposing your misery. Yous shall despair equally before, but you shall despair unseen, this I require, this I purchase with my subscription of twenty pounds for the hospital!" It is infamous, this clemency of a Christian conservative![xvi]

The American theologian, Reinhold Niebuhr also opined that charity could more than often act as a substitute for real justice. In his 1932 work Moral Man and Immoral Society he criticized charities funding Blackness education, writing that the "white philanthropy" failed to make a "frontal assail upon the social injustices" from which the Black Americans suffered. He wrote: "Nosotros have previously suggested that philanthropy combines 18-carat compassion with the display of power and that the latter element explains why the powerful are more than inclined to exist generous than to grant social justice."[17]

The philosopher Peter Singer opposes charity on the grounds that the interests of all people should count as since their geographic location or citizenship status does non impact their obligations towards society.[18]

The Establish of Economic Affairs published a report in 2022 called "Sock Puppets: How the government lobbies itself and why", which criticized the phenomenon of governments funding charities which and then lobby the regime for changes which the regime wanted all along.[19]

Needs-based versus rights-based debate [edit]

Increasing awareness of poverty and food insecurity has led to debates among scholars about the needs-based versus the rights-based approach. The needs-based approach solely provides recipients what they need, not expecting whatever action in response.[20] Examples of needs-based approaches include charitable giving, philanthropy, and other private investments. A rights-based approach, on the other manus, includes participation from both ends, with the recipients being agile influences on policies. Politically, a rights-based approach would exist illustrated in policies of income redistribution, wage floors, and greenbacks subsidies. Mariana Chilton, in the American Periodical of Public Health, suggested that current regime policies reflect the needs-based approach. Chilton argued this leads to a misconception that clemency is the cure for basic needs insecurity, and this misconception drives the government to avert welfare reform and instead to rely on charitable organizations and philanthropists.[20] Amelia Barwise supported Chilton's argument by describing the consequences of philanthropy.[21] Using an example of Michael Bloomberg's donation of $1.8 billion to Johns Hopkins University for student debts, Barwise questioned the most effective apply for this money. She listed one motivation of philanthropy as to avoid paying federal taxes, so the donor may be recognized for their generosity and send their earned coin to organizations they are passionate almost. Barwise therefore implied that Bloomberg's actions resemble this motivation, since he has saved $600 1000000 in federal taxes and donated the coin to his alma mater. Furthermore, this non-politicized idea of philanthropy and charitable giving is linked to the authorities's approach to poverty. Barwise said that Americans accept an innate distrust of the regime, causing them to favor private and de-politicized actions such as charity. Her research explores consequences of philanthropic actions and how the coin can be used more effectively.[21] Kickoff, Barwise stated that since philanthropy allows for tax evasion, which decreases opportunities for welfare policies that would support all low-income workers. Furthermore, philanthropy can diminish the institution's mission and give more ability and influence to the donor.[21]

Acknowledging these consequences of philanthropy and the diminishing of public funding, Mariana Chilton offered solutions through the rights-based arroyo.[twenty] Chilton argued that the government should adopt a more rights-based approach to include more people in their policies and significantly improve basic needs insecurity. She chosen for government accountability, an increment of transparency, an increase of public participation, and the acknowledgement of vulnerability and discrimination caused by current policies. She argued for increased federal legislation that provides social safety nets through entitlement programs, recognizing SNAP every bit a small example. Chilton concluded with a list of four strategies for a national program: 1) increase monitoring to assess threats to food insecurity, 2) ameliorate national, state, and local coordination, iii) improve accountability, and 4) apply public participation to help construct policies.[twenty]

Philosophies [edit]

Charity in Christianity [edit]

In medieval Europe during the 12th and 13th centuries, Latin Christendom underwent a charitable revolution.[22] Rich patrons founded many leprosaria and hospitals for the sick and poor. New confraternities and religious orders emerged with the primary mission of engaging in intensive charitable work. Historians debate the causes. Some fence that this movement was spurred by economical and material forces, as well as a burgeoning urban culture. Other scholars fence that developments in spirituality and devotional culture were central. For still other scholars, medieval charity was primarily a mode to elevate i'due south social condition and affirm existing hierarchies of ability.[23]

Tzedakah in Judaism [edit]

In religious Judaism, tzedakah—a Hebrew term literally significant righteousness but commonly used to signify clemency [24]—refers to the religious obligation to do what is right and just.[25] Because it is commanded by the Torah and not voluntary, the practice is not technically an human activity of charity; such a concept is virtually nonexistent in Jewish tradition. Jews give tzedakah, which can take the form of money, time and resources to the needy, out of "righteousness" and "justice" rather than benevolence, generosity, or charitableness.[25] The Torah requires that ten percent of a Jew's income be allotted to righteous deeds or causes, regardless if the receiving party is rich or poor.[ citation needed ] Withal, if one regards Judaism in its wider modern meaning, acts of clemency can go far beyond the religious prescriptions of tzedakah and likewise beyond the wider concept of ethical obligation.[ commendation needed ] Meet also mitzvot and halukkah.

Zakat and Sadaqah in Islam [edit]

In Islam at that place are 2 methods of clemency. One called Zakat, the other is called Sadaqa.

Zakat is one of the five pillars upon which the Muslim organized religion is based, where ii.5% of one'south saving is compulsory to exist given as Zakat per Islamic calendar year, provided that the saving is across the threshold limit, called Nisab, unremarkably determined past the religious dominance.

Sadaqa is voluntary charity or contribution. Sadaqah can be given using money, personal items, time or other resources. In that location is no minimum or maximum requirement for Sadaqa. Even grinning to other people is considered a Sadaqah.[26]

Dāna in Indian religions [edit]

The exercise of charity is called Dāna or Daana in Hinduism, Buddhism and Jainism. It is the virtue of generosity or giving.[27] [28] Dāna has been defined in traditional texts, state Krishnan and Manoj,[29] every bit "any action of relinquishing the ownership of what i considered or identified as one's own, and investing the same in a recipient without expecting anything in return". Karna, Mahabali and Harishchandra are heroes besides known for giving charity.

The primeval known discussion of charity as a virtuous practice, in Indian texts, is in Rigveda.[thirty] [31] According to other ancient texts of Hinduism, dāna can take the form of feeding or giving to an individual in distress or demand.[32] It can besides take the form of philanthropic public projects that empower and help many.[33] [34] [35]

Dāna leads to i of the perfections (pāramitā). This can be characterized by unattached and unconditional generosity, giving and letting go.[36]

Historical records, such equally those by the Western farsi historian Abū Rayḥān al-Bīrūnī who visited India in early 11th century, suggest dāna has been an ancient and medieval era do amidst Indian religions.[37] [38]

Effective altruism [edit]

Effective altruism is a philosophy and social movement that uses prove and reasoning to determine the nigh effective ways to do good others.[39] Constructive altruism encourages individuals to consider all causes and actions and to human activity in the style that brings about the greatest positive affect, based upon their values.[xl] It is the broad, evidence-based and cause-neutral approach that distinguishes constructive altruism from traditional altruism or charity.[41] Effective altruism is function of the larger movement towards bear witness-based practices.

While a substantial proportion of constructive altruists have focused on the nonprofit sector, the philosophy of effective altruism applies more than broadly to prioritizing the scientific projects, companies, and policy initiatives which tin can exist estimated to relieve lives, help people, or otherwise have the biggest do good.[42] People associated with the movement include philosopher Peter Vocaliser,[43] Facebook co founder Dustin Moskovitz,[44] Cari Tuna,[45] Ben Delo,[46] Oxford-based researchers William MacAskill[47] and Toby Ord,[48] professional poker player Liv Boeree,[49] [50] and writer Jacy Reese Anthis.[51]

Run across also [edit]

  • Alms
  • Altruism
  • Baksheesh
  • Charitable organization
  • Clemency bluecoat
  • Charitable trust
  • Charity fraud
  • Dāna
  • Effective altruism
  • Evangelical counsels
  • Foundation (charity)
  • Fundraising
  • Generosity
  • Indulgence
  • International Solar day of Clemency
  • P2P Clemency
  • Philanthropy
  • Pro bono
  • Selfless service
  • Tzedakah
  • Zakat
  • International Red Cross and Scarlet Crescent Movement
  • Social policy

References [edit]

  1. ^ a b Oxford Dictionary of English. Oxford University Press. 2022. p. 293. ISBN9780199571123.
  2. ^ The concise Oxford dictionary of current English language. 1912. pp. 137–138.
  3. ^ Crisp, Thomas Steffe (1837). Clemency, or Christian Love. A sermon, etc.
  4. ^ Wise, Daniel (1850). Christian dearest : or charity an essential element of truthful Christian grapheme.
  5. ^ Edwards, Jonathan (1852) [1738]. Clemency and Its Fruits: Or, Christian Love as Manifested in the Heart and Life.
  6. ^ a b "Clemency origin and meaning". Online Etymology Dictionary. 2022. Retrieved March 5, 2022.
  7. ^ "Definition of Charity". Merriam-Webster. Retrieved March v, 2022.
  8. ^ "1 Corinthians 13:one". Retrieved March 5, 2022.
  9. ^ Marquis, Christopher; Tilcsik, András (2016-10-01). "Institutional Equivalence: How Industry and Community Peers Influence Corporate Philanthropy". Organization Science. 27 (5): 1325–1341. doi:10.1287/orsc.2016.1083. hdl:1813/44734. ISSN 1047-7039.
  10. ^ Dunn, Alison (2000). "As 'common cold as charity'?:* poverty, equity and the charitable trust". Legal Studies. 20 (two): 222–240. doi:x.1111/j.1748-121X.2000.tb00141.10. S2CID 145780816.
  11. ^ "America's poor are its most generous donors" Archived May 27, 2009, at the Wayback Car, by Frank Greve, McClatchy Newspapers as appears in the Seattle Times, published May 23, 2009
  12. ^ Monsma, Stephen (2007). "Religion and Philanthropic Giving and Volunteering: Edifice Blocks for Civic Responsibility". Interdisciplinary Periodical of Research on Religion. 3: 1–28. ProQuest 1346933603 – via ProQuest.
  13. ^ "American Muslim Philanthropy: A Information-Driven Comparative Profile | ISPU". 2022-07-17. Retrieved 2020-05-20 .
  14. ^ Ein‐Gar, Danit; Levontin, Liat; Kogut, Tehila (2021-04-29). "The Agin Event of Pick in Donation Decisions". Journal of Consumer Psychology. 31 (three): 570–586. doi:10.1002/jcpy.1230. ISSN 1057-7408. S2CID 233933952.
  15. ^ Oscar Wilde (1891). The Soul of Man under Socialism.
  16. ^ The Condition of the Working Class in England (1845), Penguin edition (1987), p. 277.
  17. ^ Niebuhr, Reinhold (1933). "Moral Man and Immoral Social club". Philosophical Review. 42: 341.
  18. ^ "BBC - Ideals - Charity: Arguments confronting charity". www.bbc.co.uk . Retrieved 2022-01-22 .
  19. ^ "Sock Puppets: How the government lobbies itself and why". Found of Economic Affairs . Retrieved 28 March 2022.
  20. ^ a b c d Chilton, Mariana; Rose, Donald (July 2009). "A Rights-Based Arroyo to Food Insecurity in the United States". American Journal of Public Wellness. 99 (7): 1203–1211. doi:ten.2105/AJPH.2007.130229. ISSN 0090-0036. PMC2696644. PMID 19443834.
  21. ^ a b c Barwise, Amelia; Liebow, Mark (July 2022). "When Generosity Harms Health Care and Public Health". American Journal of Public Health. 109 (vii): 997–998. doi:10.2105/AJPH.2019.305073. ISSN 0090-0036. PMC6603488. PMID 31166715.
  22. ^ J. West. Brodman, Charity and Religion in Medieval Europe (2009)
  23. ^ Adam J. Davis, "The Social and Religious Meanings of Charity in Medieval Europe" History Compass (2014) 12#12 pp 935–950
  24. ^ Rabbi Hayim Halevy Donin; "To Exist A Jew". Basic Books, New York; 1972, pp. 48.
  25. ^ a b Tzedakah vs The Myth of Clemency; by Yanki Tauber; Retrieved 03-11-2012.
  26. ^ "Hadith 31: Your Smiling to Your Brother is a Sadaqah". Xl Essential Hadith. 2022-05-09. Retrieved 2017-04-28 .
  27. ^ William Owen Cole (1991), Moral Bug in Six Religions, Heinemann, ISBN 978-0-435-30299-3, pages 104–105
  28. ^ Krishnan & Manoj (2008), Giving as a theme in the Indian psychology of values, in Handbook of Indian Psychology (Editors: Rao et al.), Cambridge University Press, ISBN 978-8175966024, pages 365–366.
  29. ^ Krishnan & Manoj (2008), Giving equally a theme in the Indian psychology of values, in Handbook of Indian Psychology (Editors: Rao et al.), Cambridge University Printing, ISBN 978-8175966024, pages 361–382; summary of the article
  30. ^ The Rig Veda, Mandala 10, Hymn 117, Ralph T. H. Griffith (Translator)
  31. ^ R Hindery, Comparative ideals in Hindu and Buddhist traditions, The Periodical of the International Association of Buddhist Studies, Vol 2, Number 1, page 105.
  32. ^ Anushasana Parva, Section LIX The Mahabharata, Translated by Kisari Mohan Ganguli, pages 310–311.
  33. ^ Anushasana Parva, Section LVIII The Mahabharata, Translated by Kisari Mohan Ganguli, Published by P.C. Roy (1893).
  34. ^ Sanjay Agarwal (2010), Daan and Other Giving Traditions in India,ASIN B00E0R033S, pages 54–62.
  35. ^ Kota Neelima (2012), Tirupati, Random House, ISBN 978-8184001983, pages l–52; Prabhavati C. Reddy (2014), Hindu Pilgrimage: Shifting Patterns of Worldview of Srisailam in Due south Bharat, Routledge, ISBN 978-0-415-65997-0, page 190.
  36. ^ Tsong-kha-pa (2002). Joshua Cutler; Guy Newland (eds.). The Great Treatise on the Stages of the Path to Enlightenment, Book II. Canada: Snowfall Lion. ISBNi-55939-168-v. : 236, 238.
  37. ^ Alberuni's Republic of india (v. 2), Chapter LXVII, On Alms and how a human must spend what he earns, Columbia Academy Libraries, London : Kegan Paul, Trübner & Co., (1910), pages 149–150.
  38. ^ Maria Heim (2004), Theories of the Gift in Medieval Due south Asia: Hindu, Buddhist, and Jain, Routledge, ISBN 978-0-521-60513-vii, pages 4–6.
  39. ^ MacAskill, William (January 31, 2022). "Effective Altruism: Introduction". Essays in Philosophy. 18 (one): two. doi:10.7710/1526-0569.1580. ISSN 1526-0569. Archived from the original on August 7, 2022. Retrieved August 1, 2022.
  40. ^ Matthews, Dylan (April 24, 2022). "Yous take $viii billion. You desire to do as much proficient every bit possible. What do you do?". Voice . Retrieved April 27, 2022.
  41. ^ Bennett, Nicole; Carter, Ashley; Resney, Romney; Wood, Wendy. "How Tech Entrepreneurs Are Disrupting Philanthropy". BCG Perspectives. Boston Consulting Grouping. Retrieved March 11, 2022.
  42. ^ MacAskill, William (2015). Doing Good Better. Avery. ISBN978-1592409105.
  43. ^ Walters, Helen. "The why and how of effective altruism: Peter Vocaliser's talk visualized". TED Blog.
  44. ^ "Cari Tuna and Dustin Moskovitz: Young Silicon Valley billionaires pioneer new arroyo to philanthropy". The Washington Post. December 26, 2022.
  45. ^ Callahan, Favid (September 12, 2022). "Meet Cari Tuna, the Adult female Giving Away Dustin Moskovitz'south Facebook Fortune". Within Philanthropy . Retrieved March one, 2022.
  46. ^ Piper, Kelsey (May 29, 2022). "United kingdom's youngest self-made billionaire is giving away his fortune — to people who don't exist yet". Vox . Retrieved June 9, 2022.
  47. ^ Thompson, Derek (June 15, 2022). "The Greatest Good". The Atlantic.
  48. ^ "Peter Singer: "The Most Adept You Can Do" | Talks at Google". YouTube. Archived from the original on 2022-12-15.
  49. ^ "News: Liv Boeree on Effective Altruism". www.pokerstrategy.com . Retrieved April 11, 2022.
  50. ^ "Effective Altruism | Liv Boeree". www.livboeree.com. Archived from the original on April 11, 2022. Retrieved Apr eleven, 2022.
  51. ^ "This Call up Tank Wants to End Factory Farming". world wide web.vice.com . Retrieved 2018-06-07 .

Farther reading [edit]

  • Beer, Jeremy. The Philanthropic Revolution: An Alternative History of American Charity (U of Pennsylvania Press, 2022)
  • Borsay, Anne, and Peter Shapely, eds. Medicine, Charity and Common Help: The Consumption of Health and Welfare in Britain, c. 1550–1950 (Ashgate, 2022.)
  • Cunningham, Hugh. "Philanthropy and its critics: a history." in Behrooz Morvaridi ed., New Philanthropy and Social Justice: Debating the Conceptual and Policy Soapbox (2015): 17+
  • Davis, Adam J. "The Social and Religious Meanings of Charity in Medieval Europe"History Compass (2014) 12#12 PP 935–950.
  • Daunton, Martin J. ed. Clemency, Self-Interest and Welfare in the English language By (1996)
    • Jones, Colin. "Some recent trends in the history of clemency." in Martin J. Daunton, ed., Charity, Self-Interest and Welfare in the English language Past (1996) pp: 51–63.
  • Jordan, Due west. K. The Charities of London, 1480–1660: The Aspirations and the Achievements of the Urban Guild (1960).
  • Morris, Andrew.Comme Tu ta appellant

Je ma appel legend "How the State and Labor Saved Charitable Fundraising: Community Chests, Payroll Deduction, and the Public–Private Welfare State, 1920–1950." Studies in American Political Development 29.01 (2015): 106–125.

  • Roddy, Sarah, Julie–Marie Foreign, and Bertrand Taithe. "The Charity-Mongers of Modern Babylon: Bureaucracy, Scandal, and the Transformation of the Philanthropic Market, c. 1870–1912." Journal of British Studies 54#1 (2015): 118–137.
  • Sabra, A. Poverty and Charity in Medieval Islam: Mamluk Arab republic of egypt, 1250–1517 (2000).
  • Scott, Anne K., ed. Experiences of Charity, 1250–1650 (Ashgate, 2022)
  • Teeuwen, Daniëlle. "Collections for the poor: budgetary charitable donations in Dutch towns, c. 1600–1800." Continuity and Change 27#2 (2012): 271–299. online
  • Van Leeuwen, Marco H.D. "Logic of charity: poor relief in preindustrial Europe." Journal of interdisciplinary history (1994): 589–613. online

External links [edit]

Source: https://en.wikipedia.org/wiki/Charity_(practice)

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