The Nature of Dignity
Contents:
Social Justice in the Liberal State. Virtues of the Family. Emile Durkheim on Institutional Analysis. How Should We Live?
Human Nature and Dignity
Moral Rights and Political Freedom. Ethical and Moral Issues. Can Ethics Provide Answers? On Adam Smith's Wealth of Nations.
The Nature of Dignity
Legal Education and Public Policy. A General Theory of Domination and Justice. The Complete Works Phoenix Classics. The Cunning Of Unreason.
Modern and American Dignity. The Duty to Obey the Law. The Soul of the Marionette. On the Old Saw.
Human Nature and Dignity - Revista Mètode
Philosophy of Friedrich Nietzsche. The Concept of Academic Freedom. Readings from Emile Durkheim. Beyond Good and Evil: Prelude to a Philosophy of the Future. Forgotten Heroes of American Education.
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History of Western Philosophy. Science Logic and Mathematics. It is prejudice which maintains that those who talk about animal rights totally confuse the categories and deny the existence of distinct characteristics between different animal species and between these and the most singular animal species, human beings —animals that are human beings— whose cultural and symbolic capacity and power of individual free choice are unique. To speak of rights, it is not necessary to mix up the non-human and human, precisely because the error lies in understanding that the only relevant interests when it comes to the moral community, including rights, are those of human animals, human beings.
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Those who argue that ethics cannot be anthropocentric that there are no non-human persons, no duties beyond the duties to individual human beings empirically existing such as Savater, fall within the realms of myth and prejudice as I shall attempt to show. What we wish to make clear is that from the perspective that interests us here, basically speaking, the recognition of moral obligations and rights, the differences that characterize human beings are not relevant with respect to a common condition, which was indicated by Bentahm and stressed by Francione: However, I stress, that does not mean that these differences are not significant, even from the legal viewpoint.
On the contrary, they are. And they justify the inappropriate nature of the claim, the extension of most of what we call human rights to non-human animals.
We do not try to extend the same moral attributes and identical legal recognition to all non-humans as to humans. In other words, granting rights to non-human animals does not mean recognizing the same rights to humans and non-humans, nor the same rights to all non-human animals.
But it should be made clear that while we appeal to compassion and to pity, the basis of recognizing the rights of non-human animals is not only a humanitarian act of gracious concession, which shows our benevolence. We are not talking about sentimentality, humanitarianism or sympathy, but of justice, in the sense of impartial consideration of interests consistent with the struggle against exploitation of any other means, as an object of dominion.
What we mean is that this recognition is a compulsory act, precisely in line with the moral and legal principles that we claim to uphold, i. Declaration on the limits to therapeutic efforts in neonatal care units.
Back to text 2. Recently, an interesting work has been published by P. He believes only this Universalist notion could be the basis for a model of bioethics that would safeguard human rights in their entirety.
The Nature of Dignity is dedicated to an inquiry about what Ron Bontekoe calls achieved dignity, the dignity that lies in what we've made of ourselves, not just in . AbstractThis paper argues that the concept of dignity should be understood as a concept that we use to describe an aggregate of values and qualities of a.
Back to text 3. A position criticized as insufficient by the supporters of radical abolitionism such as Francione, who understands that the Bentham imperative obliges all life possessed of feeling to be respected, as he has expressed in Animals, Property or Rights? Back to text 4. One should recall the UNESCO Declaration on Cultural Diversity, considered as the common heritage of humanity and developmental factor whose democratic political response is to be found in the principle of cultural pluralism.
This declaration, adopted on November 2, , was the subject of controversy that continued regarding the UNESCO Convention on the Protection and Promotion of the Diversity of Cultural Expressions , adopted on October 21, , as it was attributed relativism that was incompatible with the notion of dignity, and the universality of this. Bibliography Sadaba , J. International Journal of Political Thought , 1: