Human Rights and the Politics of Victimhood

2002 ◽  
Vol 16 (2) ◽  
pp. 91-108 ◽  
Author(s):  
Robert Meister
Keyword(s):  
Twentieth Century ◽  
Human Rights ◽  
Cultural Differences ◽  
Natural Rights ◽  
Positive Law ◽  
Politics And Culture ◽  
The World

In the lexicon of rights, the concept ofhumanrights can play a wide variety of roles. Human rights can be defined as substantive natural rights that transcend politics and culture or as the rights that underlie political and cultural differences. They can be defined narrowly as rights that could be asserted against enemies in war or, more broadly, as the aspirational goals to which governments are held accountable by their citizens and the world. Despite their lack of recognition in covenant and positive law through much of the twentieth century, human rights are increasingly asserted on the basis of such recognition. To some, human rights are simply the sine qua non (procedural? biological?) for asserting other rights, whatever these may be. In this paper I do not choose among these uses of the concept of human rights by propounding a single definition; neither do I defend or criticize human rights in general.

scholarly journals Bogatstvo i trajnost ljudskih prava u vrelima prava (dokumentima) Međunarodne organizacije rada

2020 ◽  
Vol 41 (1) ◽  
pp. 293-312
Author(s):  
Marinko Đ. Učur
Keyword(s):  
Human Rights ◽  
Natural Rights ◽  
The Body ◽  
General Assembly ◽  
Regional Organizations ◽  
Social Law ◽  
Positive Law ◽  
International Labor ◽  
The World ◽  
The Subject

The founding and launching of the International Labour Organization (ILO) in 1919 continued the centuries-long journey and development of natural rights (“human rights”) and their legal formation of capricious and heterogeneous relations (of all content) in the world. The ILO Constitution has been in force for a hundred years, and under which the General (General) Assembly UN has passed Conventions, Recommendations and other documents on working conditions (in the broadest sense), which by ratification and acceptance have become part of the legal system of States and by legal force above national law. The sources of UN law and other legal and legitimate international and regional organizations, the principles and norms of law created (and still creating) by the ILO form the body of international labor (and social) law. The subject of this paper is a review of the hundred years “treasure” created under the auspices of the ILO on human rights and freedoms, primarily at work (human rights and freedoms at work), and the attitude that no legal norm of positive law should conflict with the principles and rules on human rights and freedoms.

scholarly journals U-22 Comparison of Common Human Rights with the UN Universal Declaration of Human Rights in the Context of the Farewell Sermon

2020 ◽  
Vol 4 (2) ◽  
pp. 335-350
Author(s):  
Abdul Razaq ◽  
Muhammad Usman Khalid
Keyword(s):  
Twentieth Century ◽  
Human Rights ◽  
United Nations ◽  
Universal Declaration ◽  
General Assembly ◽  
Member States ◽  
The World ◽  
United Nations Charter ◽  
United Nation ◽  
As If

The last Hajj performed by the Messenger of Allah is called the Farewell Hajj in two respects. One is that you did the last Hajj and also with reference to the fact that the Holy Prophet himself said in this sermon: O people! By God, I don't know if I will be able to meet you in this place after today. You specifically said, "Ask me questions, learn and ask what you have to ask." I may not be able to meet you like this later this year.It was as if the Holy Prophet himself was saying goodbye. On this occasion, this Hajj is called the Farewell Hajj.The United Nation General Assembly, approved the: "Universal Declaration of Human Rights" on Dec. 1948. Following this historic achievement, the Assembly urged all its member states to make the announcement public and participate in its dissemination. The purpose of this manifesto was to protect basic human rights throughout the world and to find solutions to various problems facing nations. The rights granted to man under the United Nations Charter, established in the twentieth century, were granted to him by Islam fourteen hundred years ago.The 30 articles of the UN Charter define basic human rights in various ways. These provisions relate to social, religious and human rights. When we compare the Farewell Sermon of the Holy Prophet with this Manifesto, where many similarities come to the fore, the differences are also noticeable.

scholarly journals The Universality of the Universal Declaration of Human Rights: Does it merely express Western Values?

2018 ◽  
Vol 1 (1) ◽  
pp. 1-10
Author(s):  
Syaiful Anam
Keyword(s):  
Human Rights ◽  
Cultural Differences ◽  
Cross Cultural ◽  
Universal Declaration ◽  
The World ◽  
Western Values

The debate over the universality of Universal Declaration of Human Rights remains taking place. Apart from the fact that the document remains popular and has been encouraged by many countries around the world. The debate revolves around values and cultural differences among countries claiming that Western values have been predominating the content of the declaration itself. This essay argues that the dispute towards the universality of UDHR would likely form a robust standard and values of internationally recognized human rights as long as a cross-cultural and cross-philosophical talk could be encouraged.

scholarly journals Anthropic turn to modernity

2018 ◽  
Vol 20 (91) ◽  
pp. 106-110
Author(s):  
O. V. Haletskyy
Keyword(s):  
Twentieth Century ◽  
Human Rights ◽  
Information Society ◽  
Theoretical Justification ◽  
New Science ◽  
Cultural Paradigm ◽  
New Process ◽  
The World ◽  
The Subject ◽  
Totalitarian Regimes

The anthropic turn of philosophy appears as a theoretical justification of the transition in the twentieth century from the state-totalitarian regimes to the globalization-information society, demo-liberal regimes and human rights. Since the middle of the twentieth century through so-called new science arises a new process-creative-centric image of the world in what the development of the anthroponomospherical tendency became the so-called socio-cultural paradigm, what is an increase in the conscious-spiritual factors of development. In the justifications of the anthropic principle of Carter, world-formation is concentrated in man as a personified creation of all cosmic, biological and social-spiritual forces, a continuation and continuater of world creation. The idea of a man as a cosmic being, but capable of his reconstruction, is further developed in a wide anthropocosmism. In the special anthropophilosophy of the first half of the twentieth century. The subject of reflection is the explanation and disclosure of the phenomenological meaning and the essence of human existence, the essence of which is that man is an animal, but is able to transcend himself, due to the spirit.

Human Rights, the State, and Recognition

2015 ◽  
Vol 12 (5) ◽  
pp. 639-650
Author(s):  
Matt Hann
Keyword(s):  
Nineteenth Century ◽  
Twentieth Century ◽  
Human Rights ◽  
Case Studies ◽  
Roman Catholic ◽  
The State ◽  
Natural Rights ◽  
The Holocaust

In three recent books, Andrew Vincent, Kelly Staples, and Jeremy Waldron offer much to enrich our understanding of the interface between human rights, the state, and recognition. Andrew Vincent offers an overview of the development of human rights from nineteenth century decline to twentieth century renaissance. He links the decline of natural rights to nationalism and evolution, and attributes the rebirth of rights to the horrors of the Holocaust. He claims human rights are qualitatively different to natural rights – though I argue this is not completely clear. Vincent argues that human rights require states, but that human rights are also protection against states. Kelly Staples uses two case studies to examine the effects of statelessness on human rights. She argues that statelessness, contra Arendt, need not mean deprivation of all rights. Her case studies are persuasive, though she may be reading Arendt on statelessness too strictly, and a more systematic setting out of Staples’ re-theorisation of statelessness would be desirable. Jeremy Waldron argues that ‘dignity’ should mean a set of rights, rather than being a reason to be held to have rights or something rights ought to protect. In making this argument, Waldron argues against Kantian and Roman Catholic conceptions of dignity. A potential drawback to Waldron’s theory is that it is silent on those outside the ‘dignitarian society.’ The three books together seem to represent a welcome shift towards thinking about human rights in terms of recognition.

Fundamental Human Rights and the Military Regime in Nigeria: What did the Courts Say?

1971 ◽  
Vol 15 (2) ◽  
pp. 213-224 ◽  
Author(s):  
D. O. Aihe
Keyword(s):  
Human Rights ◽  
Natural Law ◽  
Natural Rights ◽  
Modern State ◽  
Law Of Nature ◽  
Positive Law ◽  
Moral Force ◽  
Traditional Natural ◽  
The Individual ◽  
The Military

The rights of the individual in the society have been conceived as natural rights—which in the modern state have no more than a moral force. In the context of a modern state which asserts absolute powers within its borders, it appears idle to suggest as in the traditional natural law theories that there is anything like a law of nature existing independently of and overriding positive law.

Introduction

2018 ◽  
Author(s):  
Lyndsey Stonebridge
Keyword(s):  
Twentieth Century ◽  
Human Rights ◽  
Literary History ◽  
Legal History ◽  
Early Twenty ◽  
The World ◽  
National Citizenship ◽  
History Of ◽  
Mass Displacement ◽  
Post War

This book is about how a generation of writers and intellectuals in the mid-twentieth century responded to the emergence of a new category of person in the world: the modern refugee whose history, as has recently become clear once more, is also the history of the changing meanings of political and national citizenship in the later twentieth and early twenty-first centuries. The introduction offers a critical review of how literary and legal history eventually ended up telling the same story about exile and statelessness in the post-war period: the exile, usually European, emerges as an individual of conscience and agency, a victim of persecution who, nonetheless, is of his time; and the exile’s others, the refugees, sometimes but usually not European, caught in the dehumanizing movements of mass displacement and whose existence is recognized neither by the humanism of human rights nor by literary history.

scholarly journals Problems of globalization

2011 ◽  
Vol 22 (2) ◽  
pp. 51-74
Author(s):  
Bosko Telebakovic
Keyword(s):  
Human Rights ◽  
Cultural Differences ◽  
20Th Century ◽  
Political Power ◽  
Cultural Integration ◽  
The World ◽  
Long Time ◽  
Taking Care

The world has been going through the process of economical, political and cultural integration for a long time. At the end of the 20th century, the integration received a new meaning. In the world?s policy, sovereign countries were in conflict or collaborated earlier. A stricter hierarchy of economical and political power hubs is being established now. In such processes of globalization, differences in development, wealth and power arise, people are less safe, the sovereignity of national states is being violated. The story of equality remains in the sense of disappearance of cultural differences in floods of non-cultural culture. It is difficult to talk about democracy when the world?s power is getting stronger and stronger. Is it possible to have a globalization which would not affect human rights, and which would not prevent people from taking care of truth, freedom and happiness?

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