scholarly journals Biopolitica e persona

2009 ◽  
Vol 58 (2) ◽  
Author(s):  
Adriano Pessina
Keyword(s):  
Human Rights ◽  
United Nations ◽  
Human Dignity ◽  
Hannah Arendt ◽  
Human Life ◽  
Human Person ◽  
Thomas Aquinas ◽  
Human Being ◽  
Intrinsic Quality ◽  
Person Characteristics

La Dichiarazione universale dei Diritti dell’uomo del 1948 dell’ ONU ha posto in termini politici, e non soltanto filosofici o religiosi, al centro stesso della logica della cittadinanza l’affermazione della dignità umana e della libertà come qualità innate e non acquisite. Affermare che tutti gli uomini nascono liberi ed eguali in dignità significa affermare di fatto che la dignità è un attributo ontologico, una qualità intrinseca (e quindi inalienabile) dell’essere umano, al di là di differenze di sesso, di salute, di stato sociale. L’uso della nozione di persona come sinonimo delle qualità dell’adulto rischia di frantumare questo guadagno della politica. La biopolitica liberale rischia di essere fonte di discriminazioni tra gli uomini quando adotta un concetto di persona distinto da quello di essere umano. In essa rivive il dualismo antropologico proprio del platonismo. Le tesi di Hannah Arendt, di Eva Kittay e di Martha Nussabaum ci permettono di evidenziare i caratteri della persona umana sia come soggetto sia come essere corporeo diveniente nel tempo, secondo quell’intuizione che fu propria di Tommaso d’Aquino. Se si torna a pensare alla persona umana come essere umano diveniente nel tempo, è possibile salvaguardare i diritti di tutti e in particolare difendere quelle fasi della vita umana in cui la persona umana è esposta, per le fasi dello sviluppo o per la malattia, alla dipendenza. Solo così si può pensare ad una giustizia che includa tutti e tutte le fasi dell’esistenza, anche quelle segnate dalla disabilità. ---------- The United Nations Universal declaration of human rights (1948) has centred the assertion of human dignity and freedom as innate (not acquired) qualities in the logic of citizenship itself; this claim has been made not only in philosophical and religious terms, but also in political terms. Affirming that all men born free and equal for what concerns their dignity means to affirm actually that dignity is an ontological attribute, an intrinsic quality (and therefore inalienable) of the human being, beyond sex, health and social standing differences. The use of the notion of person as synonym of the qualities of adult risks to crush this gain of politics. The liberal biopolitics risks to be a source of discriminations among men when it adopts a concept of person different from that of human being. According to this view, the anthropological dualism peculiar to the Platonism lives again. Hannah Arendt, Evas Kittay and Martha Nussabaum’s thesis allow us to underline the human person characteristics as both subject and bodily being, according to the Thomas Aquinas’ intuition. If we think again human person as human being, it is possible to safeguard the everybody rights and particularly to defend those phases of human life in which human person is exposed, for the phases of the development or for the illness, to the dependence. Only in this way justice could be thought including all and all the phases of the existence, also those marked by disability.

scholarly journals Hombre, persona y dignidad Man, Person and Dignity

2017 ◽  
Author(s):  
Carlos Ramos Rosete
Keyword(s):  
Social Sciences ◽  
Human Rights ◽  
Human Dignity ◽  
Saint Thomas Aquinas ◽  
Human Person ◽  
Thomas Aquinas ◽  
Human Being ◽  
Philosophical Reflection ◽  
Human And Social Sciences ◽  
Social Discipline

Toda disciplina de tipo humanista o de carácter social asume como uno de sus presupuestos fundamentales una noción de lo que es el ser humano. Llevar a cabo una reflexión de tipo filosófico sobre las nociones de hombre, persona y dignidad se vuelve imprescindible para aclarar elementos antropológicos que son fundamentos teóricos de las ciencias humanas y sociales. La palabra “hombre” admite significados que en parte coinciden y en parte difieren con la noción de persona. La expresión “persona humana” no es siempre una redundancia. Siguiendo el pensamiento de Santo Tomás de Aquino, que distingue entre las nociones de hombre y persona, la subsistencia de la persona humana se vuelve fundamento de la dignidad humana y fuente de los derechos humanos.All humanist or social discipline assumes as one of its fundamental principles an idea of what human being is. Accomplishing a philosophical reflection about the man notions, person and dignity become essential to clarify antropological elements which are theorical fundaments of human and social sciences. The Word man accepts meanings that are partly the same and partly different with the concept of human person, in some way, is not totally a redundancy. Following Saint Thomas Aquinas´s thought who distinguishes between the notions of man and person, it is noted that the subsistency of the human person turns into the human dignity basis and source of all human rights.

John Paul II in the Light of Thomas Aquinas

2017 ◽  
Vol 29 (1) ◽  
pp. 25-51
Author(s):  
Mary Christine Ugobi-Onyemere ◽  
Keyword(s):  
Human Dignity ◽  
Human Person ◽  
Thomas Aquinas ◽  
Social Rights ◽  
Human Being ◽  
John Paul Ii ◽  
Human Worth

In the quest to understand the meaning of existence, the human being is torn between many choices, exposed to individualism of all forms, especially atheistic perspectives. John Paul II’s personalism in the light of Thomas Aquinas’ personalistic notion of mercy suggests an alternative of meaningful living, co-existence, and holistic transcendence. John Paul’s search for the basis on which individual and social rights may grow and enhance human dignity demonstrate the ontological human worth. Following Aquinas’ model, John Paul shows that human dignity takes precedence over all options and needs preservation. Similarly, Aquinas’ classification of the human person as “rational subsistent” portrays this dignity in “effective mercy” that allows one to thrive in all kinds of existential vicissitudes. This essay explores John Paul’s personalist notion of mercy reflecting Aquinas’ model in the contemporary milieu in view of holistic existence.

A Importância do Trabalho para a Consolidação da Dignidade do Homem: Apontamentos sob a Perspectiva dos Direitos Sociais / The Importance of Work for the Consolidation of Dignity of Man: Points under the Perspective of Social Rights

2017 ◽  
Author(s):  
Janaína Machado Sturza ◽  
Aline Damian Marques
Keyword(s):  
Human Rights ◽  
Human Dignity ◽  
Human Person ◽  
Social Value ◽  
Social Rights ◽  
Human Being ◽  
Free Enterprise ◽  
Constitutional Order ◽  
The Social ◽  
Deductive Method

ResumoEste artigo tem como objetivo indicar alguns apontamentos acerca dos direitos dos trabalhadores sob a perspectiva dos direitos sociais, expressando-secomo problema as discussões sobre o exercício da cidadania e a efetivação da dignidade da pessoa humana. Dentro desta perspectiva temática, através do método hipotético-dedutivo, aborda-se sobre a positivação dos direitos dos trabalhadores na ordem constitucional representar um novo paradigma valorativo com relação ao valor social do trabalho. Nesse sentido, a livre iniciativa e o primado da dignidade da pessoa humana forneceram um arcabouço normativo cuja interpretação pelos operadores do direito permite concretizar os direitos sociais. Essa concepção pode ser definida como sendo um conjunto mínimo de direitos que cada ser humano possui, baseado na sua dignidade humana. Daí decorre a importância dos direitos humanos, dos direitos sociais e, em especial, dos direitos dos trabalhadores. AbstractThis article aims to indicate some notes about the rights of workers from the perspective of social rights, expressing as a problem the discussions about the exercise of citizenship and the realization of the dignity of the human person. Within this thematic perspective, through the hypothetical-deductive method, it is approached about the positivation of workers' rights in the constitutional order to represent a new value paradigm with respect to the social value of work. In this sense, free enterprise and the primacy of the dignity of the human person have provided a normative framework whose interpretation by lawmakers allows the realization of social rights. This conception can be defined as a minimum setof rights that each human being possesses, based on their human dignity. Hence the importance of human rights, social rights and, in particular, workers' rights.

The Human Person in Contemporary Philosophy

Philosophy ◽  
1950 ◽  
Vol 25 (92) ◽  
pp. 3-19 ◽  
Author(s):  
Frederick C. Copleston
Keyword(s):  
Human Person ◽  
Thomas Aquinas ◽  
Sixth Century ◽  
Human Being ◽  
Contemporary Philosophy ◽  
Individual Substance ◽  
Rational Nature

I. In the early part of the sixth century a.d. Boethius defined the person as “an individual substance of rational nature” (rationalis naturae individua substantia). This definition, which became classical and was adopted by, for example, St. Thomas Aquinas, obviously implies that every human being is a person, since every human being is (to employ the philosophical terms of Boethius) an individual substance of rational nature. If one cannot be more or less of a human being, so far as “substance” is concerned, one cannot be more or less of a person. One may act as a human person ought not to act or in a way unbefitting a human person; one may even lose the normal use of one's reason; but one does not in this way become depersonalized, in the sense of ceasing to be a person. According to St. Thomas, a disembodied soul is not, strictly speaking, a person, since a disembodied soul is no longer a complete human substance; but every complete human substance is always and necessarily a person.

scholarly journals The Protection of Human Dignity in Hungarian Media Regulation

2013 ◽  
Vol 14 (7) ◽  
pp. 823-843
Author(s):  
András Koltay
Keyword(s):  
Human Rights ◽  
Human Dignity ◽  
Human Life ◽  
Human Existence ◽  
Media Regulation ◽  
The Law

Human existence and dignity, just like human unity itself, are not actually rights. The essence of humanity, as regards the law, is inaccessible. Because of this, human life and dignity are included in the catalogue of human rights and in modern constitutions as the sources of rights, as inviolable values beyond the law. The law must guarantee that these inviolable values are respected and protected.

Is Personal Dignity Possible Only If We Live in a Cosmos?

2018 ◽  
Vol 92 ◽  
pp. 223-240
Author(s):  
John G. Brungardt ◽  
Keyword(s):  
Human Dignity ◽  
Catholic Church ◽  
Common Good ◽  
Human Person ◽  
Modern World ◽  
Human Being ◽  
Catholic Theology ◽  
Personal Dignity ◽  
The Universe ◽  
The Catholic Church

The Catholic Church has increasingly invoked the principle of human dignity as a way to spread the message of the Gospel in the modern world. Catholic philosophers must therefore defend this principle in service to Catholic theology. One aspect of this defense is how the human person relates to the universe. Is human dignity of a piece with the material universe in which we find ourselves? Or is our dignity alien in kind to such a whole? Or does the truth lie somewhere in between? The metaphysics of creation properly locates the human being in the universe as a part, ordered to the universe’s common good of order and ultimately to God. Human dignity is possible only in a cosmos; that this is concordant with modern scientific cosmology is briefly defended in the conclusion.

The United Nations, the Cold War, and Its Legacy

2012 ◽  
Author(s):  
Gerd Hankel
Keyword(s):  
Human Rights ◽  
Cold War ◽  
Soviet Union ◽  
United Nations ◽  
Human Person ◽  
Power Politics ◽  
Member States ◽  
The United Nations ◽  
The Cold War

According to the Preamble of the Charter of the United Nations, the member states of this organization resolved ‘to save succeeding generations from the scourge of war’ as well as to act in a way that demonstrates ‘faith in fundamental human rights, in the dignity and worth of the human person’. As demonstrated by the emergence and consolidation of the Cold War, the reality of the situation was very different. The two superpowers (USA and Soviet Union) pursued their own agendas based on their respective power politics. For the most part, the United Nations watched helplessly from the sidelines. The states were meticulous in their efforts to ensure that the United Nations was not allocated any powers that could have led to any appreciable infringement of their sovereignty.

scholarly journals A Brief Analysis on Human Rights from Hannah Arendt’s Criticism

2018 ◽  
Vol 28 (1) ◽  
pp. 95
Author(s):  
Janilce Silva Praseres ◽  
Marcelo Ramos Saldanha
Keyword(s):  
Human Rights ◽  
Human Dignity ◽  
Hannah Arendt ◽  
Ethical Values ◽  
Legal Systems ◽  
Right To Life ◽  
Human Rights Protection ◽  
Rights Protection ◽  
The Individual ◽  
The Right

Abstract: human rights are a set of ethical values whose purpose is to protect and enable the realization of human dignity in its various dimensions and also prevent the reduction of the individual to the condition of object or, above all, the reduction of his condition as subject of rights, such as the right to life, freedom, security, equality. The universal character of human rights protection demonstrates some weaknesses, especially in the transposition into concrete legal systems, so what we propose is a brief analysis of human rights from Hannah Arendt.Uma Breve Análise Acerca dos Direitos Humanos a partir da Crítica de Hannah ArendtResumo: os direitos humanos são um conjunto de valores éticos que têm por finalidade proteger e possibilitar a realização da dignidade humana em suas várias dimensões e, ainda, impedir a redução do indivíduo à condição de objeto ou, sobretudo, a diminuição da sua condição na qualidade de sujeito de direitos, a exemplo o direito à vida, à liberdade, à segurança, à igualdade. O caráter universal de proteção aos direitos humanos demonstra algumas fragilidades, principalmente, na transposição para ordenamentos jurídicos concretos, assim, o que propomos é uma breve análise acerca dos direitos humanos a partir de Hannah Arendt.

scholarly journals Prawa i godność człowieka we współczesnej bioetyce

2004 ◽  
Vol 2 (1) ◽  
pp. 189-212
Author(s):  
Wojciech Bołoz
Keyword(s):  
Human Rights ◽  
Human Dignity ◽  
Ethical Code ◽  
European Convention ◽  
Human Being ◽  
Application Of Law ◽  
Contemporary World ◽  
The World ◽  
Independent Life ◽  
The Way

In contemporary bioethics dominate two trends dealing with two basic ethical solutions. First of them is utilitarianism concerning utility as a criterion of judging between what is right and what is wrong. The second trend applies to human rights and human dignity, which are to be obeyed without any exceptions. Utilitarianism protects the strong and prosperous people in society and excludes those who are weak and not capable of independent life. The concept of human dignity protects each and every human being including the weakest ones. It is therefore characterized by real humanitarianism. In addition, it has one more outstanding virtue; in the contemporary world, it is the most widespread and understandable ethical code. It enables people of different civilizations to communicate with understandable ethical language. In the world constantly undergoing global processes, it is a great value. Although there are a number of discussions concerning the way of understanding human dignity and human rights, their universal and ethical meaning; there are certain international acts of law concerning biomedicine that support the concept of human dignity as the most adequate concept for the contemporary bioethics. As an example, the European Convention on Bioethics can be taken. The article includes the most significant topics concerning understanding, history, and application of law and human dignity in bioethics.

scholarly journals Antyautorytarna edukacja prawnicza

2021 ◽  
Vol 43 (4) ◽  
pp. 375-382
Author(s):  
Michał Paździora
Keyword(s):  
Human Rights ◽  
Human Dignity ◽  
Hannah Arendt ◽  
Legal Education ◽  
The Holocaust ◽  
Point Of No Return

The article is divided into two parts. In the first part, I present the main assumptions of foundationalism and, using selected examples from general reflection on law, reconstruct related strategies of justifying claims. Then, I discuss the anti-foundationalist method of justifying the universalism of human rights. Referring to the arguments of Hannah Arendt and Alessandro Ferrara, I give the example of the Holocaust as the so-called point of no return, whose exemplary validity justifies the idea of human rights without the need to refer to substantive human dignity. In the second part of the article, I use the anti-foundationalist argument to build a conception of anti-authoritarian legal education. The proposed concept of education based on a collaborative, democratic, nonhierarchical, and pluralistic discussion of historical examples should complement traditional legal education.

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