Human Rights and the Common Good: A Critique

2013 ◽  
Vol 8 (1) ◽  
pp. 115-124
Author(s):  
A. Harel
Keyword(s):  
Human Rights ◽  
Common Good ◽  
The Common Good ◽  
The Common

Against Humanity

2018 ◽  
Author(s):  
Sam Dubal
Keyword(s):  
Human Rights ◽  
Common Good ◽  
Crimes Against Humanity ◽  
Northern Uganda ◽  
The Common Good ◽  
Lord's Resistance Army ◽  
The Common ◽  
Lord’S Resistance Army

This book is not about crimes against humanity. Rather, it is an indictment of “humanity,” the concept that lies at the heart of human rights and humanitarian missions. Based on fieldwork in northern Uganda, this book brings readers inside the Lord’s Resistance Army, an insurgent group accused of rape, forced conscription of children, and inhumane acts of violence. The author talks with and learns from former rebels as they find meaning in wartime violence, politics, spirituality, and love—experiences that observers often place outside the boundaries of humanity. Rather than approaching the LRA as a set of possibilities, humanity looks at the LRA as a set of problems, as inhuman enemies needing reform. Humanity hegemonizes what counts as good in ways that are difficult to question or challenge. It relies on specific notions of the good—shaped in ideals of modern violence, technology, modernity, and reason, among others—in ways that do violence to the common good. What emerges from this ethnography is an unorthodox question—what would it mean to be “against humanity”? Against Humanity provocatively asks us how to honor life existing outside normative moralities. It challenges us to shift toward alternative, more radical approaches to humanitarian, political, medical, and other interventions, rooted in anti-humanism.

scholarly journals SOCIAL PROGRESS AND INTEGRAL HUMAN DEVELOPMENT: ON HAPPINESS, WELFARE AND DIGNITY

2021 ◽  
Author(s):  
Taras DOBKO ◽  
Keyword(s):  
Human Rights ◽  
Human Development ◽  
Social Life ◽  
Common Good ◽  
Human Person ◽  
Social Progress ◽  
Good Society ◽  
The Common Good ◽  
The Common ◽  
Integral Human Development

This article examines philosophical assumptions of whether and how happiness could become a goal of political action and standard for assessing government’s performance. It is argued that solidarity and care for the common good require the political economy of citizenship balanced with affirmation of the dignity of the human person in the form of basic human rights. The rule of law and fair procedures should be complemented with the concern for character development into citizenship and mature civic commitment. This unfolds both in faith-based and secular attempts to imagine and measure human development in terms beyond GDP index and economic statistics. To succeed these attempts must be based on an adequate anthropology, draw their strength from a sound moral source and inspire mature ethical agency. Catholic social thought conceives of integral human development as a way of envisaging social arrangements that foster flourishing of the whole person and each person. It is based on the vision of the human being as an image of God and draws its energy from the idea of “good society” in which respect for the dignity of the human person and care for the common good of all people are central to political and social life. KEY WORDS: Integral human development, common good, dignity, good society, human rights, social progress

Social Ethics

2005 ◽  
Vol 66 (1) ◽  
pp. 137-158 ◽  
Author(s):  
Mary Elsbernd
Keyword(s):  
Human Rights ◽  
Restorative Justice ◽  
Common Good ◽  
Social Conflict ◽  
Public Life ◽  
Social Ethics ◽  
Economic Ethics ◽  
Catholic Social Thought ◽  
The Common Good ◽  
The Common

[The survey addresses recent publications in five areas: (1) foundational resources and approaches; (2) Catholic social thought; (3) faith and public life; (4) reconciliation and social conflict; and (5) environmental and economic ethics. Recurring issues include: praxis-based approaches, the common good and human rights, religion's role in public life, restorative justice, as well as attention to the marginalized.]

scholarly journals The Time of Dialectic Spiritualism: From Medina to Mecca Charter

Illuminatio ◽  
2020 ◽  
Vol 1 (1) ◽  
pp. 136-191
Author(s):  
Mustafa Cerić
Keyword(s):  
Human Rights ◽  
Common Good ◽  
Creative Thinking ◽  
Dialectical Materialism ◽  
Common Word ◽  
Peaceful Coexistence ◽  
Current Time ◽  
The Common Good ◽  
The Common ◽  
State Of Affairs

A crisis is a call for change and creative thinking that initiates a dialectics of thought and action. Also, the challenge for nations as well as individuals in crisis is to figure out which parts of their identities are already functioning well and do not need changing, and which parts are no longer working and do need changing. Indeed, Muslim thought today needs the courage to recognize what must be changed in order to deal with the new circumstances. But, at the same time, Muslim scholars need to draw a line and stress the elements that are so fundamental to the faith and culture of Islam that they refuse to be changed. This state of affairs we call dialectical spiritualism, as opposed to Marxist „dialectical materialism“. It is time for humanity to meet the Zeitgeist, „Spirit of the Age“, which is „the Spirit of Peace“ among religions and nations across the globe. History, past and present, is not void of good examples of accords, charters, declarations and commitments to peaceful coexistence between religions and nations from the Medina Charter (622), the Magna Carta Libertatum (1215), the Universal Declaration of Human Rights (1948), the Nostra Aetate (1965), the Declaration of European Muslims (2005), the Common Word Between Us and You (2007), the Marrakesh Declaration (2016), the Alliance of Virtue for the Common Good (2018), the Declaration of Human Fraternity (2019) to the Mecca Charter (2019). All these initiatives, past and present, promote the idea of „the Spirit of Peace“ of all times, but this current time has the biggest need of all times for the Zeitgeist, „Spirit of the Age“, which is the „Spirit of Peace and Tolerance“. This paper attempts to explain this need from a Muslim perspective with a comparison with other initiatives.

Engaging with the State for the Common Good: Some Reflections on the Role of the Church

2009 ◽  
Vol 11 (2) ◽  
pp. 169-180
Author(s):  
Peter Smith
Keyword(s):  
Human Rights ◽  
Common Good ◽  
Social Issues ◽  
The State ◽  
Fundamental Rights ◽  
European Convention ◽  
The Common Good ◽  
The Common ◽  
The Right ◽  
The Church

The Canon Law of the Roman Catholic Church establishes the right of the Church to proclaim the Gospel and expound it, and to proclaim moral principles especially when this is required by fundamental rights or ‘for the salvation of souls’ (Canon 747). While this was taken for granted for centuries, society and culture have undergone rapid and extensive changes, especially over the last forty years. From what was once a Christian society and culture, we have moved to a multicultural and secular society, and have seen the rise of ‘ideological secularism’. The place of religion and religious values in the public forum is being questioned, and an aggressive secularism seeks to reduce religion and its practice to the private sphere. However, a healthy secularity should recognise both the autonomy of the state from control by the Church and also the right of the Church to proclaim its teaching and comment on social issues for the common good of humanity. This right is recognised in the 1948 Universal Declaration of Human Rights and the 1950 European Convention for the Protection of Human Rights and Fundamental Freedoms. From the Church's point of view, this right was recognised for all religions in the Second Vatican Council's ‘Declaration on Religious Liberty’. We must defend that right because the Church exists not for its own sake but for the sake of humanity.

scholarly journals THE HUMAN RIGHTS IN ISLAM (The Study of Al-Muwafaqat by Imam Al-Syathibi)

2018 ◽  
Vol 2 (2) ◽  
pp. 1-5
Author(s):  
Moch. Cahyo Sucipto
Keyword(s):  
Human Rights ◽  
Common Good ◽  
The Other ◽  
Western Philosophy ◽  
The West ◽  
Religious Texts ◽  
The Common Good ◽  
The Third ◽  
The Common

The zhahiriyyah school is a school that stores certain texts by forgetting the global objectives of sharia. Among them there are those who are more dominant with the nature of religion, and among them there are those who are dominant in the nature of politics, even though they are all the same in terms of understanding literalism. The Zhahiriyya have been exaggerated in extracting text literalism to bring them to the strange understanding rejected by religion and reason. Zahiriyyah characteristics literal understanding and interpretation in understanding and interpreting texts without seeing things hidden in them, both in illat form and intentions that can be known by profound researchers: 1) Difficult and difficult; 2) Arrogant towards their opinions; 3) Don't accept different people; 4) Kafir people who have different opinions; 5) Whatever slander. The Bathiniyyah school is the opposite of the forgotten zhahiriyah school, even deliberately refusing, certain texts. This flow claims that they see the common good and global goals. This flow dares to oppose religious texts brought by the revelation ma`sum, both the Qur'an or al-Sunnah. They reject the text without caring, and freeze it without knowledge and guidance unless they follow the nature of themselves or others who want to make slander against the teachings of truth revealed by God. When they annulled religious texts in the name of human benefits. They claim that from these spies they are not out of the Shari'ah, they defend their intentions and maintain their spirit and substance, even though they do not maintain symbols and forms. Characteristics of the divine; 1) Superficial understanding of sharia `ah; 2) Dare to think without knowledge; 3) Follow westward. The third characteristic of the bathiniyyah school is to follow the other, west, both capitalism, liberalism or marix, all born in the west. From this they want to impose Western philosophy on the life, western views of religion, the concept of western scularism, and western, social, political, linguistic, and cultural legal theories for us. Some of them said, "we have to eat when they eat, dress when they are dressed, write when they write

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