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

scholarly journals Luther and Economic Questions

1910 ◽  
Vol 2 ◽  
pp. 131-150 ◽  
Author(s):  
John Alfred Faulkner
Keyword(s):  
Common Good ◽  
Kingdom Of God ◽  
The Other ◽  
Word Of God ◽  
The Common Good ◽  
The Poor ◽  
Special Knowledge ◽  
The Common ◽  
The Church

There are two facts to be borne in mind in regard to Luther's whole attitude to social and economic questions. The first is that ordinarily this was a territory to be confined to experts, in which ministers should not meddle. He believed that a special knowledge was necessary to deal with some of these matters, and that they had better be left to those to whom Providence had assigned them, whether the jurists, those clever in worldly knowledge, or the authorities. The other fact is that the Church after all has social duties, and that Church and clergy must fight flagrant abuses and try to bring in the Kingdom of God on earth. The Church must use the Word of God against sin and sinners, and so by spiritual ministries help the needs of the time. The authorities on their part shall proceed by strict justice against evil doers. But there is another fact here which it is necessary to mention to get Luther's whole attitude, viz., that the State's function is not simply to administer justice, but to secure the general weal. They shall do the very best they can for their subjects, says Luther. “The authorities shall serve their subjects and use their office not petulantly [nicht zu Mutwillen] but for the advancement of the common good, and especially for the poor.” The princes shall give laws which shall limit as far as possible social misery and national dangers. They should listen to the proposals of the Church to this end, and on the ground of wise counsels of churchmen, do away with old laws and make new ones.

scholarly journals Dobro wspólne okiem socjologa — kilka uwag porządkujących

2017 ◽  
Vol 61 (4) ◽  
pp. 49-63
Author(s):  
Bartosz Mika
Keyword(s):  
Common Good ◽  
Social Good ◽  
The Common Good ◽  
Collective Ownership ◽  
The Third ◽  
Contemporary Sociology ◽  
The Social ◽  
The Common

This text can be defined as an attempt to look at the question of the common good through sociological glasses. The author suggests that many of the issues subsumed under  the term “the common good” have already been elucidated and described in detail on the basis of classical and contemporary sociology. If it is assumed that the common good can be understood triply, as (1) a postulate of the social good, (2) materially, as an object of collective ownership, and (3) as an effect of the individual’s life in society, then it must be admitted that, at least in the third case, reference to the collected achievements of sociology is necessary in order to describe the common good properly.

scholarly journals Fest and revolt In Alboroto y Motín de Indios de México / Fiesta y revuelta en Alboroto y Motín de indios de México

2020 ◽  
pp. 44-56
Author(s):  
Leonor Taiano
Keyword(s):  
Common Good ◽  
New Spain ◽  
Active Role ◽  
17Th Century ◽  
Collective Consciousness ◽  
The Common Good ◽  
The Third ◽  
Starting Point ◽  
The Common

Este estudio examina la manera cómo Carlos de Sigüenza y Góngora describe el binomio fiesta-revuelta en Alboroto y motín de indios de México. La investigación está estructurada en cinco partes. La primera toma como punto de partida el concepto de polis y los órdenes que rigen el bien común. La segunda alude a la percepción del fasto desde las diferentes perspectivas de los miembros de la polis novohispana. La tercera parte analiza la importancia del letrado en la organización virreinal. En la cuarta parte se examina el papel activo de las indias en la organización y desarrollo de la revuelta. Finalmente, en la quinta parte, propongo la existencia de una conciencia colectiva plebeya en el virreinato de Nueva España. A través de este análisis se llega a conclusión de que el motín de 1692 presenta las características propias de las revueltas que tuvieron lugar en los territorios españoles a lo largo del siglo XVII, en los cuales, durante el momento festivo, surgía una acción contestataria que trataba de imponer la isonomía en la polis This research analyses how Carlos de Sigüenza and Góngora describes the dichotomy of festivity-revolt in Alboroto y motín de Indios de México. This study is structured in five parts. The first one takes as its starting point the concept of polis and the regulations for the common good. The second one alludes to the Spanish splendor produced in the different members of Novohispanic polis. The third part analyses the letrado’s function within the viceregal organization. The fourth part examines the active role of Female Indigenous in the revolt’s organization and development. Finally, in the fifth part, I propose the existence of a Plebeian collective consciousness within the viceroyalty of New Spain. Through this analysis, the study concludes that the revolt that took place In 1692 has all the characteristics of the revolts that happened in the Spanish territories throughout the 17th century, in which, during a celebratory event, there could arise insurrectionary actions to impose the isonomia in the polis.

Human Rights under State Socialism

1984 ◽  
Vol 32 (3) ◽  
pp. 349-368 ◽  
Author(s):  
David Lane
Keyword(s):  
Human Rights ◽  
Interest Groups ◽  
Theory And Practice ◽  
The Other ◽  
The West ◽  
Russian Culture ◽  
Collective Rights ◽  
Normative Approach ◽  
The Third ◽  
The One

The paper is in four parts. The first outlines the debate that has occurred in the West about whether human rights, and about what human rights, are desirable and possible in socialist states. In the second it is contended that the normative approach to rights in socialist states has been influenced but not determined by the theory and practice of the USSR. Human rights under Marxism–Leninism are ambiguously defined: there is an unresolved tension between individual (and group) rights, on the one hand, and class and collective rights on the other. Socialist states, it is claimed, have different units, types of claims and priorities of rights. In the third section, it is argued that the Soviet model of rights has a particular correspondence with Russian culture. Its impact on other socialist countries (Poland is considered, as an illustration) depends on the internal social structure (the strength of interest groups) and the degree of legitimacy of the state. Finally, some prognostications are offered concerning the dynamics and likely developments of rights claims under socialism.

The Ethics of Voting

2019 ◽  
Author(s):  
James Stacey Taylor
Keyword(s):  
Common Good ◽  
Democratic Governance ◽  
The Common Good ◽  
The Third ◽  
Voter Preferences ◽  
Electoral Outcomes ◽  
Political Preferences ◽  
Self Interest ◽  
Individual Vote ◽  
The Common

The first question that is often raised in a discussion of the ethics of voting is whether or not there is a duty to vote. The view that there is a duty to vote is supported by two main arguments. The first holds that since the value of democratic governance is high persons should vote to preserve stable democracy. The second is that there is a duty to vote because if nobody voted the effects would be disastrous. The first of these arguments is criticized by Jason Brennan, who holds that since each individual vote will play little to no role in preserving stable democracy nobody has a duty to vote. The second is criticized by Loren Lomasky and Geoffrey Brennan, who argue that it is incomplete unless its supporters can show that democracy needs everyone to vote to continue. The question of whether there is a duty to vote naturally leads to the question of whether it is permissible for persons to vote in their own self-interest. Jason Brennan argues that persons should only (morally) vote for candidates or policies that they are justified in believing would promote the common good. It is unclear, however, what “the common good” consists of. This discussion of the morality of voting in one’s self-interest leads to the question of whether voting for a politician because she has made campaign promises is morally analogous to a voter selling her vote. In discussing this issue it is important to distinguish between the “restricted” defense of markets in votes (that the purchased votes are to be cast in favor of what the buyer is justified in believing is the common good) and the “unrestricted” defense of such a market (that purchased votes can be cast in any way the buyer pleases). Much of this discussion focuses on the morality of unrestricted markets in votes. Christopher Freiman has offered four main arguments in favor of such a market: (1) that it will make both the buyer and the seller better off; (2) that it is required by respect for voter liberty; (3) that it is relevantly similar to other practices that are currently allowed, such as logrolling; and (4) that it would enable electoral outcomes to better express voter preferences. None of these arguments are persuasive. The first is based on illicitly inferring from the claim that persons would voluntarily buy and sell votes if a market were allowed to the claim that they would thereby desire that this market be allowed. The second argument is flawed because if some persons would prefer that a market not be allowed, this could provide a sufficient reason to restrict their liberty by precluding them from selling their votes. The third argument overlooks important disanalogies between votes traded between voters, and votes traded between legislators. The fourth argument is based on the implausible assumption that vote sellers would not misrepresent their political preferences in a market for votes.

Is the Common Good Obsolete?

2018 ◽  
Vol 92 ◽  
pp. 261-270
Author(s):  
V. Bradley Lewis ◽  
Keyword(s):  
Common Good ◽  
Public Life ◽  
Catholic Social Teaching ◽  
Public Affairs ◽  
Social Teaching ◽  
Intermediate Goods ◽  
The West ◽  
The Common Good ◽  
The Common ◽  
Christian Society

The idea of the common good has been a signature feature of Catholic social teaching and so of modern Catholic engagement in public affairs. It has recently been suggested that the notion is now obsolete due to changes in the culture and politics of the West. In keeping with this suggestion, some argue that Catholics should abandon it in favor of an appeal based on lower intermediate goods in a manner more related to Augustine’s engagement with the largely pagan culture of his time than to Aquinas’s categories tailored to an integrally Christian society. I argue that such a solution misreads aspects of the tradition and of the present political and cultural situation and I suggest some alternative grounds on which Catholic engagement with contemporary public life should proceed and that thinking again about the common good is a necessary part of such engagement.

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 The Role of (Christian) Spirituality in the Economy in the Light of Laudato si'

2019 ◽  
Vol 34 (1) ◽  
pp. 73-86 ◽  
Author(s):  
Ivan Platovnjak
Keyword(s):  
Common Good ◽  
New Economy ◽  
Economic Recovery ◽  
Christian Spirituality ◽  
Economic Crises ◽  
Pope Francis ◽  
The Common Good ◽  
The Third ◽  
The Common

The global economic crises at the beginning of the third millennium revealed the harmful consequences for the whole of society and the environment that the myth of the “deified” economy brings. Many researchers have been encouraged to begin exploring the causes of crises intensively. The author thinks that it is more important to look for ways to implement the economy in a way that serves the common good and a common home. The path to renewal of the economy the author sees described primarily in the direction that Pope Francis presented in the Laudato si'. Therefore, he puts forward the thesis that in the light of Laudato si' (Christian) spirituality plays an important role in the economy. To confirm the thesis, the author briefly defines economics and spirituality. Then follows a presentation of fundamental orientations based on the analysis in Laudato si' that could enable economic recovery. In the end, the author describes how a renewed Christian spirituality and dialogue can help individuals and communities make basic guidelines for a new economy.

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