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711.
Bharat Ranganathan 《The Journal of religious ethics》2014,42(4):770-775
What are “human rights” supposed to protect? According to most human rights doctrines, including most notably the Universal Declaration of Human Rights (UDHR), human rights aim to protect “human dignity.” But what this concept amounts to and what its source is remain unclear. According to Glenn Hughes (2011), human rights theorists ought to consider human dignity as an “intrinsically heuristic concept,” whose content is partially understood but is not fully determined. In this comment, I criticize Hughes's account. On my view, understanding inherent human dignity as an intrinsically heuristic concept tethers it to an “indeterminateness of sense,” which leaves it open to exploitation from theorists unsympathetic to the moral salience of rights and what rights are supposed to protect. 相似文献
712.
Oliver O'Donovan 《The Journal of religious ethics》2009,37(2):193-207
The historical problem about the origins of the language of rights derives its importance from the conceptual problem: of “two fundamentally different ways of thinking about justice,” which is basic? Is justice unitary or plural? This in turn opens up a problem about the moral status of human nature. A narrative of the origins of “rights” is an account of how and when a plural concept of justice comes to the fore, and will be based on the occurrence of definite speech‐forms—the occurrence of the plural noun in the sense of “legal properties.” The history of this development is currently held to begin with the twelfth‐century canonists. Later significant thresholds may be found in the fourteenth, sixteenth, and eighteenth centuries. Wolterstorff's attempt to find the implicit recognition of rights in the Scriptures depends very heavily on what he takes to be implied rather than on what is stated, and at best can establish a pre‐history of rights‐language. 相似文献
713.
Glenn Hughes 《The Journal of religious ethics》2014,42(4):776-782
This essay responds to Bharat Ranganathan's “Comment” on my essay, “The Concept of Dignity in the Universal Declaration of Human Rights” (2011). Addressing key criticisms in this “Comment,” I make the following points. First, neither the idea of inherent dignity being “imparted” to humans, nor the Universal Declaration's implication—through its use of terms such as “inherent” and “inalienable”—that humans participate in transcendent reality, necessarily presuppose a Christian metaphysics. Second, a concept such as “inherent dignity” must be affirmed to be intrinsically heuristic unless we are to assume that its meaning can be completely known within the conditions of existence; but this affirmation does not render such concepts “indeterminate of sense.” Finally, Ranganathan's distinction between“weak” and “strong” senses of transcendence is untenable. If human truths beyond all contingencies are knowable (“weak” transcendence), then there must be a real dimension of meaning that transcends all contingencies (“strong” transcendence). 相似文献
714.
Nicholas Wolterstorff 《The Journal of religious ethics》2009,37(2):261-279
The critical comments by my fellow symposiasts on my book, Justice: Rights and Wrongs , have provided me with the opportunity to clarify parts of my argument and to correct some misunderstandings; they have also helped me see more clearly than I did before the import of some parts of my argument. In his comments, Paul Weithman points out features of the right order conception of justice that I had not noticed. They have also prodded me to clarify in what way rights are trumps; and both his comments and Bernstein's have prodded me to clarify certain aspects of the theistic account of human rights that I offered. Attridge's comments lead me to see that I was perhaps over-zealous in emphasizing the objective aspects of the semantic range of dikaiosunê as used in the New Testament and downplaying the subjective aspects. And O'Donovan's comments have provided me with the opportunity to make clear that my account of rights is not an immunities account that presupposes nominalism, and to emphasize the ways in which it is not an asocial individualistic account. 相似文献
715.
Claudine Brelet‐Rueff 《World Futures: Journal of General Evolution》2013,69(1-3):34-37
Changes in the family make it difficult to define any typical structure. What is most striking is the role of the child, henceforth the holder of certain recognized rights, within a group whose mutual relations are based on the notion of a contract. In this way, we can talk of a family citizenship, acting as the basis for citizenship in society. 相似文献
716.
Marie‐Christine Rebourcet 《World Futures: Journal of General Evolution》2013,69(1-3):87-89
Health education must rest on the notion of responsibility, for the young must be aware of their own health. This can be achieved through the acquisition of a scientific approach, but also by realizing the realities of science. On this account, INSERM youth clubs are an illustration of the partnership which can exist between the worlds of science and of youth. 相似文献
717.
Mark Engler 《The Journal of religious ethics》2000,28(3):339-365
In this article, the author traces the response of liberation theologians to human rights initiatives through three distinct stages over the past thirty years: from an initial avoidance of the concept, to an early critique, and then to a nuanced theological appropriation. He contends that liberation theology brings a thoroughgoing concern for the poor and an innovative methodology of historicization to the discussion of human rights. In clarifying the treatment of human rights within a specific religious movement, the author also addresses larger questions about the specific role of human rights language. To this end, the article shows how liberation theologians have grappled concretely with the divisions among different 'generations' of rights, various rights discourses, and diverse options for rights advocacy. 相似文献
718.
Jacques Perrier 《World Futures: Journal of General Evolution》2013,69(1-3):110-114
Faced with a considerable lack of interest in politics among the young, in spite of their precocious maturity, we must come to terms with the failure of over‐institutionalized practices. The way of integrating the young into democratic life must go through a dynamic approach, favoring associative processes so as better to take account of the real needs and the experience of the young. 相似文献
719.
Richard J. Bernstein 《The Journal of religious ethics》2009,37(2):221-241
This paper focuses on two key issues in Nicholas Wolterstorff's Justice: Rights and Wrongs . It argues that Wolterstorff's theistic grounding of inherent rights is not successful. It also argues that Wolterstorff does not provide adequate criteria for determining what exactly these natural inherent rights are or criteria that can help us to evaluate competing and contradictory claims about these rights. However, most of Wolterstorff's book is not concerned with the theistic grounding of inherent rights. Instead, it is devoted to a detailed and rigorous articulation of the meaning and defense of a theory of justice as consisting of inherent rights and with showing why this theory of justice is superior to the alternative right order theories that Wolterstorff criticizes. The paper concludes that these accomplishments are not diminished even if Wolterstorff has failed to provide us with a satisfactory theistic grounding of his theory. 相似文献
720.
Irene Oh 《The Journal of religious ethics》2008,36(3):405-423
A dialogical approach to understanding Islamic ethics rejects objectivist methods in favor of a conversational model in which participants accept each other as rational moral agents. Hans-Georg Gadamer asserts the importance of agreement upon a subject matter through conversation as a means to gaining insight into other persons and cultures, and Jürgen Habermas stresses the importance of fairness in dialogue. Using human rights as a subject matter for engaging in dialogue with Islamic scholars, Muslim perspectives on issues such as democracy, toleration, and freedom of conscience emerge. A capabilities approach to human rights, such as that developed by Martha Nussbaum, enables the coexistence of multiple religious ethical visions while insisting upon the need to protect and nurture essential human abilities. 相似文献