Hobbes and the economic, social and cultural rights of the universal declaration of human rights

This article argues that the conceptions of natural rights in Hobbes’s theory and of economic, social and cultural rights in the Universal Declaration of Human Rights have three common features that serve to justify the thesis that a satisfactory order of coexistence cannot be achieved without extensive state power. Both conceptions identify rights with interests whose satisfaction is considered paramount. Both perspectives see the state as the shaper of the legal order that rights do not create. Finally, both see the state as the entity that must monopolize the management of individual interests represented in rights. This article suggests that these findings are paradoxical when confronted with the main motivation behind the drafting of the Declaration.

Omnilingual Aspirations: The Case of the Universal Declaration of Human Rights

Adopted by the United Nations in 1948, the Universal Declaration of Human Rights is, according to the Guinness Book of World Records, the most widely translated document. However, versions in 419 languages are not conceived as translations but equivalences, alternate embodiments of identical tenets. The Bible has been rendered into numerous languages, but the Hebrew and Greek originals possess authority that English, Bengali, and Xhosa derivatives do not. The Bible is translated, but the UDHR is, through the theology of international governance, transubstantiated into multiple tongues. No version has priority; each is equally valid, transparent, and interchangeable. The utopian premise is not only that all humans possess inalienable rights but also that all languages express the same principles. The document’s title, the Universal Declaration of Human Rights, might seem a solecism, a misplaced modifier. Surely, it is human rights that are universal, not the declaration. However, the UN insists that all versions (at least in the original official languages) are equally binding. It rejects Whorfian notions that particular languages enable particular thoughts and embraces languages as neutral tools whose specific manifestation is irrelevant. Arguments against imprisoning writers in Burma could appeal equally to the authority of either the Universal Declaration of Human Rights or la Déclaration universelle des droits de l’homme or Всеобщую декларацию прав человека or la Declaración Universal de Derechos Humanos or 世界人权宣言. Rather than the Babelian myth of an Ur-Sprache before hubris scattered us into mutual unintelligibility, the UDHR endorses a Chomskyan belief that all languages can express the same thoughts. Yet differences among versions of Article 1 (“All human beings are born free and equal in dignity and rights”) are not trivial; dignity is incommensurable with Würde, αξιοπρέπεια, dignidade, waardigheid, or достоинства. The UDHR is a translingual text shaped by the languages of framers and translators.

Waste management and human rights to the environment in Polish and Lithuanian legal solutions

Basic human rights are set out in the Universal Declaration of Human Rights. Moreover, human rights to the environment were identified with 3rd generation human rights as the principles of solidarity and subsidiarity. These rights may be disturbed through pollution of the environment causing by improper waste management…Therefore, it is important to comply with the various principles of waste management specified in the Directive 2008/98/EC, which provisions were implemented into the legislation of Poland and Lithuania. The purpose of this article is indicate the legal principles of waste management and human rights to the environment for example of these countries. In Poland, waste management should be carried out with the protection of human health and life, in particular, it must not pose a threat to environmental elements and effects on cultural and natural areas. Similarly, there are protected the same resources in Lithuania with paying attention to not exceeding the normative standards. Therefore, principles of environmental law and waste management plays a crucial role in safeguarding human right to environment due to their needs.

Penerapan Hukuman Mati terhadap Narapidana Lanjut Usia Ditinjau dari Hak Asasi Manusia

Hukum adalah media dalam merubah masyarakat dan bisa juga disebut rekayasa sosial. Indonesia sebagai Negara Hukum dengan Hukum Positif, yaitu Kitab Undang-undang Hukum Pidana (KUHP) masih memberlakukan sanksi pidana berupa Pidana mati. Hakikatnya pidana mati adalah hukuman dengan menghilangkan nyawa terpidana. Namun penerapan pidana mati menimbulkan causa celebre (pemicu) munculnya kembali polemik terhadap pro dan kontra pada putusan pidana mati. Khususnya dilakukan kepada narapidana yang telah lanjut usia. Sebab ada ketentuan yang diatur dalam Undang-Undang Nomor 13 Tahun 1998 tentang Kesejahteraan Lanjut Usia yang membahas mengenai hak-hak dari terpidana yang telah lanjut usia. Lalu pada sudut pandang hak asasi manusia, hukuman mati tidak bertentangan dengan sumber hukum-hukum nasional maupun internasional, misal Undang-undang Dasar 1945, Undang-undang Nomor 39 Tahun 1999 tentang Hak Asasi Manusia, Universal Declaration on Human Rights 1948, maupun International Covenant on Civil and Politica Rights 1966. Metode yang digunakan dalam penulisan ini adalah yuridis normatif dan deskriptif analitis

Culture in the State Reporting Procedure of the UN Human Rights Treaty Bodies

Ever since the adoption of the Universal Declaration of Human Rights in 1948 there has been a debate on the issue of universality and cultural diversity. The UN human rights treaty bodies have an important role to play in ensuring a proper balance between safeguarding the universality of the rights, while at the same time leaving room for cultural particularities. This book examines how the UN treaty bodies, in particular the Human Rights Committee, the Committee on Economic, Social and Cultural Rights and the Committee on the Elimination of Discrimination against Women, fulfil this role.

HAM (HAK ASASI MANUSIA) DALAM ISLAM

Sebenarnya masalah hak asasi manusia bukanlah merupakan masalah baru bagi masyarakat dunia, karena isu hak asasi manusia sudah mulai dilontarkan sejak lahirnya Magna Charta di Inggris pada tahun 1215, sampai lahirnya Piagam Perserikatan Bangsa-Bangsa tentang Hak Asasi Manusia, yaitu Universal Declaration Of Human Right pada tanggal 10 Desember 1948, tetapi ternyata jauh sebelum lahir Magna Charta di Inggris tahun 1215, sebenarnya di dunia Islam telah terbit dahulu ada suatu piagam tentang hak azasi manusia yang dikenal dengan Piagam Madinahdi Madinah pada tahun 622, yang memberikan jaminan perlindungan hak azasi manusia bagi penduduk Madinah yang terdiri atas suku dan agama. Sesudah perang dingin arus gelombang hak asasi manusia semakin melanda seantero dunia, malah kadang-kadang negara-negara barat terkesan ingin melaksanakan penerapan konsep hak asasi manusia menurut pandangan mereka terhadap negara-negara lain, tanpa memperhatikan keanekaragaman tata nilai, sejarah, kebudayaan, system, politik, tingkat pertumbuhan sosial dan ekonomi, serta faktor-faktor lain yang dimiliki bangsa yang bersangkutan.

The Right to Freedom of Express Opinions in Public Based on Pancasila

Freedom to express opinions in public is a human right guaranteed by the 1945 Indonesian Constitution and the Universal Declaration of Human Rights. The concept of human rights originating from the West resulted in its application often causing problems. This problem arises because the values of freedom that are generally upheld in the West are different from the specific values based on the philosophy and way of life in each country. The purpose of this study is to describe how the freedom to express opinions in public is in accordance with the values of Pancasila ideology. This research is normative legal research with a statute approach and a conceptual approach. Using primary and secondary legal materials also analyzed qualitatively descriptively. The results of the study conclude that the right to express freedom in public must be in accordance with the values of Pancasila, which is to fulfill the principle of balance between the rights and obligations of every citizen with the goal of responsible freedom being realized. Rights should not be understood only as claims on others, but also contain an obligation to respect the rights of others. Rights always have implications for obligations. All obligations, like all rights, derive from law, because all obligations are moral imperatives and all moral imperatives arise from law. Its application always upholds the values of divinity, humanity, unity, democracy and aims to realize social justice for all Indonesian people.Keywords: right of freedom, express opinion, Pancasila