A General Introduction to the Baha'i Faith (by J. Lane)jessielynn9
This is not an official representation of the Baha'i Faith, but a representation of the understanding of one individual Baha'i.
2-25-13
I threw this powerpoint on here in an attempt to be able to share it with some colleagues. There were some formatting issues after it was uploaded so I didn't end up sharing this version. I never thought that other people would view it, and completely forgot about this site. This morning I got an e-mail saying I had 100 views, and was completely flabbergasted. Since people are finding this useful I'll try and upload the powerpoint again after having made some formatting changes so the text doesn't drop off, etc.
Thanks for reading!
9-12-13
If you find this powerpoint useful I would appreciate feedback about what I've included, whether it be other concepts that could be included or explanations that could be better worded or expressed. Thanks!
Basic human right is a concept that can be related to every race, religion, belief, culture and country. Basic human right is aspiration of every individual to achieve happiness in their live.
A General Introduction to the Baha'i Faith (by J. Lane)jessielynn9
This is not an official representation of the Baha'i Faith, but a representation of the understanding of one individual Baha'i.
2-25-13
I threw this powerpoint on here in an attempt to be able to share it with some colleagues. There were some formatting issues after it was uploaded so I didn't end up sharing this version. I never thought that other people would view it, and completely forgot about this site. This morning I got an e-mail saying I had 100 views, and was completely flabbergasted. Since people are finding this useful I'll try and upload the powerpoint again after having made some formatting changes so the text doesn't drop off, etc.
Thanks for reading!
9-12-13
If you find this powerpoint useful I would appreciate feedback about what I've included, whether it be other concepts that could be included or explanations that could be better worded or expressed. Thanks!
Basic human right is a concept that can be related to every race, religion, belief, culture and country. Basic human right is aspiration of every individual to achieve happiness in their live.
Commemorations of the United Nations World Interfaith Harmony Week 2012 organized by Universal Peace Federation chapters in many parts of the world,
World peace can be fully accomplished only when the wisdom and efforts of the world’s religious leaders are combined cooperatively and respectfully with the endeavors of national political leaders. Absent the recognition of spiritual principles, the world has drifted increasingly toward analyses and prescriptions that are materialistic and secular in nature. In so doing, we have lost sight of the profound wisdom to be found in humanity’s spiritual heritage.
Global institutions must be built on a foundation that takes into account the full potential of the human being, not only as a political, economic, and social being, but also as a spiritual being with spiritual needs and a capacity for spiritual wisdom and insight. The legacy of the world’s great saints, prophets, sages, and spiritual leaders cannot be denied or discounted without ignoring what is most fundamental about the human being.
In too many ways the history of religion has been marked by narrow sectarianism, strife, and competitive struggle with other faiths, all to the detriment of the cherished goals and teachings of the founders and scriptures. This cannot continue. The need to eliminate corruption, selfishness, and bad governance applies not only to all nations but also to all of the world’s religions.
Lasting peace depends on cooperative partnerships between governments and religions, as well as NGOs and representatives of the private sector. The United Nations can benefit from a council of religious and spiritual leaders to bring broad vision and wisdom to the effort to address critical global problems. International conferences, publications, networking, and on-the-ground activism are mechanisms for interfaith cooperation and lay a foundation for spiritual renewal at the United Nations.
Points of commonality in the English Bill of Rights (1689), US Declaration of Independence (1776), and French Declaration of Rights of Man and Citizen (1789). Also a few differences. This is based on an assignment I used in my 2012 World History survey.
The Death Penalty Preserves Human Dignity Essay
Human Dignity, By Francis Fukuyama
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Human Rights And Human Dignity
The Human Dignity In Western Philosophy Of Kant
Human Life and Dignity: The Issue of Euthanasia
Dignity and Respect
Importance Of Human Dignity
Respect For Human Dignity Essay
The Ambiguity Of Human Dignity
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Human Dignity: A Case Study
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The Rights Of Human Dignity Essay
Christian Life Part 3: Life in Christ, the Ten CommandmentsCSR
Summaries of Catholic Teaching
These brief texts, prepared by theologians at the Pontifical University of the Holy Cross in Rome, offer an introduction to the teachings of the Catholic Church.
originally published on web:
http://opusdei.uk/en-uk/section/summaries-of-catholic-teaching/
Re-edited as pdf for CSR (slideshare) October 2014
part 3: Life in Christ, the Ten Commandments
In legal theory and in ancient Hindu, Greek and Roman Law natural law has a primordial place. Indeed Natural Law theory has a history, reaching back centuries and the vigour with which it flourishes notwithstanding periodic eclipse, especially in the nineteenth century, is a tribute to its importance. There is no theory; many versions have evolved throughout this enormous span of time. No other firmament of legal and political theory is so bejewelled with stars as that of natural law, which scintillates with contributions from all ages.
Based on Arendt’s analysis of human rights, do you think human rig.docxjasoninnes20
Based on Arendt’s analysis of human rights, do you think human rights are
sufficient for protecting vulnerable populations including refugees illegal
immigrants, and people forced into exile? What are some of Arendt’s reasons? Use a current event to explain your analysis.
YOU SHOULD READ THE LECTURE FIRST
For more detail
WhatsApp: +15412856343
Human Rights /
Humans as Political Beings
Lecture 2.4
Natural Rights, Civil Rights, Human Rights
So far, in this unit of the course, the notion of
“rights” has come up several times. Both Hobbes,
Locke, and Mills discuss rights in some way.
As you may recall, Hobbes defines right as a type of
liberty, the freedom to do something without
impediment. Both Hobbes and Locke believe that
humans have natural rights, that is inherent
freedoms that they are endowed with by nature. In
other words, because humans and the world are
they way they are, humans come with pre-given
rights. For Hobbes the principle right held by
humans was to do whatever it takes to survive. For
Locke it was to defend one’s property (including
one’s life).
For Hobbes, when humans enter a social contract
and form a government with laws, they give up
their natural rights. For Locke, the institution of
government provides a way of guaranteeing one’s
natural rights by codifying those rights into law. When
a sovereign power establishes rights for its citizens
and laws for protecting those rights, we get civil
rights.
Natural rights apply in the state of nature while civil
rights apply in civilization. Human rights refer to
those rights which humans hold simply because they
are human. Such rights are closer in kind to natural
rights, but are often reflected in civil rights.
The notion of human rights gets invoked frequently in
discussions of violations of human dignity and ethics.
But where do human rights come from? Are they
real? Who guarantees them? How effective are
they in protecting vulnerable people? Do
other-than-human beings have rights, too?
Amartya Sen, 1933 -
Sen was born in West Bengal India in 1933. He
received is B.A., M.A., and Ph.D. in Economics at
Trinity College in Cambridge, England. His research
has included topics such as social choice theory,
economic theory, ethics and political philosophy,
welfare economics, theory of measurement,
decision theory, development economics, public
health, and gender studies. His interest in global
welfare and human rights was partly inspired by his
experience of witnessing famine in India.
Sen has served on various economic advisory
boards including the American Economic
Association. He has also received numerous awards
for his work, the most prestigious of which was the
Nobel Prize in economics.
Sen currently teaches at Harvard University.
Hannah Arendt,
1906-1975
Arendt was born in Linden, Germany in 1906 to a Jewish
family. She studied under the German philosophers
Martin Heidegg ...
1 The Enlightenment Late 17th through 18th Centuries .docxdorishigh
1
The Enlightenment
Late 17th through 18th Centuries
Historical Context
The Enlightenment is also known as the Age of Reason. People of the Enlightenment were
convinced that human reason could achieve many things. Professor Robert M. Kirschen’s
teaching website at the University of Nevada, extracting materials from The Oxford Guide to
Philosophy, this period included several essential beliefs:
Reason is man’s central capacity, and it enables him not only to think, but to act,
correctly.
Both an individual and humanity as a whole can progress to perfection.
All men (including in the view of many, women) are equal in respect to their
rationality and should, thus, be granted equality before the laws and individual
liberty. These are considered to be natural rights, the “unalienable rights” in the
United States Declaration of Independence.
Tolerance is extended to other creeds and ways of life.
Beliefs are accepted only on the basis of reason, not on the authority of priests,
sacred texts, or tradition. Thus, many Enlightenment thinkers embraced deism,
shorn of the supernatural and miraculous elements and designed primarily to
support an enlightened moral code, and in some cases to account for the fact that
the universe is a rational system, wholly accessible to human reason. For example,
some of the founding fathers of the United States, most notably Benjamin Franklin,
were deists. People, therefore, are able to discover the natural laws of the universe
through their rationality. Local traditions that owe their development to historical
peculiarities rather than to reason are devalued. Nationality is not important as all
individuals are united in brotherhood with all other individuals based on the
rationality all people share. (para. 2)
One result of this philosophy is that, as Prof. Kirschen states, there can be unending
progress in knowledge, technical achievement and moral values (2).
The Death of General Wolfe, by Benjamin
West, 1770
2
Many deists thought of God as the great architect of the universe and the universe itself as
a machine that, once set in motion, no longer requires divine intervention. The afterlife was
not the main focus of works here on earth, but for deists, the primary focus should be on
one’s achievements and on finding happiness here on Earth.
Another result of Enlightenment thinking is the idea of humanitarianism. According to
Dictionary.Com, the doctrine states “that humanity’s obligations are concerned wholly with
the welfare of the human race” (para. 2a). Before this period, people generally believed
that people who were less fortunate were being punished for some offense. Therefore,
helping them was, in fact, interfering with God’s will. With the Enlightenment came the idea
that charitable and philanthropic activities were acceptable.
Read more about the Enlightenment at the website of Prof. Paul Brians, W ...
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Provide me an essay about Human rights in international perspective with 2000 words
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Human rights in international perspective
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Human rights in the international context are fundamental principles that safeguard the inherent dignity and worth of every individual, regardless of their nationality, ethnicity, religion, gender, or any other characteristic. This essay explores the evolution, challenges, and significance of human rights from a global perspective.
Historical Evolution:
Human rights have deep historical roots, with milestones such as the Magna Carta (1215) and the Universal Declaration of Human Rights (UDHR) in 1948 shaping their trajectory. The aftermath of World War II underscored the need for a global commitment to prevent atrocities and protect individuals from the abuse of power.
Universal Declaration of Human Rights:
The UDHR, adopted by the United Nations General Assembly, serves as a cornerstone in the international human rights framework. It outlines a comprehensive set of rights and freedoms, ranging from the right to life and liberty to freedom of expression and education. However, the challenge lies in implementing these rights universally, as diverse cultural, political, and economic contexts often influence their interpretation and enforcement.
International Treaties and Conventions:
To operationalize the principles outlined in the UDHR, various international treaties and conventions have been established. Examples include the International Covenant on Civil and Political Rights (ICCPR) and the International Covenant on Economic, Social and Cultural Rights (ICESCR). These instruments provide a legal framework for states to adhere to and are monitored by international bodies.
Challenges to Implementation:
Despite these efforts, the realization of human rights faces persistent challenges. National sovereignty, cultural relativism, and geopolitical considerations can impede the enforcement of international standards. Issues like discrimination, poverty, and inequality persist globally, illustrating the gap between legal frameworks and their effective implementation.
Human Rights in Conflict Zones:
Conflict zones often witness severe human rights abuses, raising questions about the international community's ability to intervene. The Responsibility to Protect (R2P) doctrine emerged as an attempt to address this, emphasizing the global responsibility to prevent and respond to mass atrocities. However, debates over intervention and sovereignty complicate the application of R2P.
Economic Globalization and Human Rights:
The interconnectedness of the global economy brings both opportunities.
Similar to Universal Ethical Principles as Foundations of Human Rights (20)
In order to have citizens capable of creating peace in the world, we need stable families that instill values and capacities for peacebuilding. Marriage and the family serve a unique and essential purpose for optimum human development. Research is showing that straying from that purpose weakens the family, increasing disadvantages for the next generation and the future. Clarifying the value of the family will help us strengthen this essential building block of peace.
Observances by the Universal Peace Federation and partner organizations of World Interfaith Harmony Week 2013
World peace can be fully accomplished only when the wisdom and efforts of the world’s religious leaders are combined cooperatively and respectfully with the endeavors of national political leaders. Absent the recognition of spiritual principles, the world has drifted increasingly toward analyses and prescriptions that are materialistic and secular in nature. In so doing, we have lost sight of the profound wisdom to be found in humanity’s spiritual heritage.
Global institutions must be built on a foundation that takes into
Observances of UN International Women's Day 2011
The Universal Peace Federation upholds the essential value and central role of women in peacebuilding and human development.
UPF affirms the need for women to serve in leadership positions throughout the world in all sectors of society.
UPF recognizes the equal value of men and women. Their absolute value derives from a common origin, God. God is the origin of both men and women, and all of God’s creation manifests complementary masculine and feminine aspects.
Men and women are extensions and manifestations of God’s harmonious masculinity and femininity. The complementary relationship between men and women expresses the wholeness of human experience. Thus, there should be no gender discrimination but rather harmony of the sexes through love.
Throughout history, women have taken the leading role in cultivating families as the dwelling places of peace, love, and health in shaping the individual character of children, and in fostering harmonious social relationships. In the family, both father and mother are equally entitled to reverence and honor. The path toward establishing global peace begins with strengthening families.
The ideal of peace is at the core of all religions. Through dialogue and mutual understanding, there can be peace among religions, and peace among religions is a necessary prerequisite for world peace. Women can and should play a central role in promoting interfaith understanding and cooperation.
UPF emphasizes the essential importance of women in addressing issues of peace and development in all sectors, including politics, business, culture, and religion. Women must be encouraged and empowered to assume leadership roles in the resolution of conflict, peacebuilding, and sustainable development.
UPF supports the achievement of the United Nations' Millennium Development Goals, which include improved status, education, health, and physical well-being of women. Six of these eight goals are related to women; therefore, by uplifting the condition of women, the Millennium Development Goals will be advanced.
Highlights of the Universal Peace Federation's activities around the world in 2014.
On local, national, and global levels, interreligious councils provide a platform for people of diverse faiths to contribute their wisdom and work effectively for peace alongside representatives of government, business, and civil society.
UPF acknowledges the need for careful and measurable use of enforcement such as political, military, and civil power to sustain lasting peace. At the same time we strongly emphasize the pursuit of internal solutions that are essential to peacebuilding. UPF has been a leading exponent of “track two” diplomacy, with particular emphasis on the role and responsibility of religious and spiritual leaders to transcend historical self-interest and pursue the ideal of “One family under God.”
UPF is an NGO in Special Consultative Status with the Economic and Social Council of the United Nations. We support and promote the work of the United Nations and the achievement of sustainable development goals.
Marriage, parenting, and the family are the foundations of sustainable human development and the building blocks of society. Educational programs present the personal and social benefits of marriage, promote a marriage-friendly culture, teach relationship skills, and encourage spiritual growth through relationships.
UPF's leadership conferences and seminars focus on the urgent need for new vision and leadership based on core values and universal principles of peacebuilding.
Service-learning programs bring together youth from different cultures and religions in order to promote mutual understanding and respect. Participants serve a community in need, visit religious and historic sites, and learn communication and team-building skills.
Observances of the UN International Day of Peace, September 21, 2014 organized by the Universal Peace Federation in Albania, Argentina, Australia, Azerbaijan, Benin, Bolivia, Cambodia, Canada, Central African Republic, Colombia, Costa Rica, Denmark, DR Congo, Ecuador, Estonia, France, Gabon, Germany, Iceland, Indonesia, Israel, Italy, Japan, LIthuania, Malaysia, Marshall Islands, Moldova, Nepal, Netherlands, New Zealand, Nicaragua, Nigeria, Norway, Peru, Russia, San Marino, Solomon Islands, Sri Lanka, Switzerland, Taiwan, Thailand, Trinidad & Tobago, and the US.
The theme for the International Day of Peace 2014 was "The Rights of Peoples to Peace."
Along with human rights, there are human responsibilities. In order for human rights to be honored, respected and practiced, each individual should appreciate and practice his or her own portion of responsibilities. Likewise, in order for "we the peoples" to enjoy the "right of peace" it is necessary for each of us to work to build a world of peace, that is, a world of mutual respect and cooperation that goes beyond barriers of religion, ethnicity, culture and nationality.
Marriage and family are the fundamental building blocks of society. When the family is healthy and stable, society becomes healthy and stable. When husband and wife love and respect one another, fully appreciative each one's value and each one's dignity, then respect for rights naturally follow. The family is the school of ethics and, in this capacity, the school of human rights. Through good parenting practices that underscore the value, dignity and rights of each and every human being, we move the world toward peace, one family at a time.
For many people of faith, human rights have their root and origin in our Creator. There are compelling arguments to suggest that the largely secularized understanding of human rights has its foundation in spiritual and religious understandings of human beings as inherently sacred, and each one equally valuable.
Universal Peace Federation's World Summit 2014, Seoul, Korea, August 9-13, 2014 on "Peace, Security and Development" with sessions on the Americas, Europe and Eurasia, the Middle East and Africa, the Asia-Pacific region, and the relevance of religion for peace and development.
The Universal Peace Federation and its global network of Ambassadors for Peace bring universal, spiritual principles to the task of resolving conflict and reconciling the divided human family. International Leadership Conferences, symposia and peace councils offer opportunities for high-level consultations. These are complemented by "track II" diplomacy and grass-roots programs that build support for a culture of peace.
World peace can be fully accomplished only when the wisdom and efforts of the world’s religious leaders are combined cooperatively and respectfully with the endeavors of national political leaders. Absent the recognition of spiritual principles, the world has drifted increasingly toward analyses and prescriptions that are materialistic and secular in nature. In so doing, we have lost sight of the profound wisdom to be found in humanity’s spiritual heritage.
Global institutions must be built on a foundation that takes into account the full potential of the human being, not only as a political, economic, and social being, but also as a spiritual being with spiritual needs and a capacity for spiritual wisdom and insight. The legacy of the world’s great saints, prophets, sages, and spiritual leaders cannot be denied or discounted without ignoring what is most fundamental about the human being.
In too many ways the history of religion has been marked by narrow sectarianism, strife, and competitive struggle with other faiths, all to the detriment of the cherished goals and teachings of the founders and scriptures. This cannot continue. The need to eliminate corruption, selfishness, and bad governance applies not only to all nations but also to all of the world’s religions.
Lasting peace depends on cooperative partnerships between governments and religions, as well as NGOs and representatives of the private sector. The United Nations can benefit from a council of religious and spiritual leaders to bring broad vision and wisdom to the effort to address critical global problems. International conferences, publications, networking, and on-the-ground activism are mechanisms for interfaith cooperation and lay a foundation for spiritual renewal at the United Nations.
A handbook for Universal Peace Federation Ambassadors for Peace. The Universal Peace Federation is a global network of individuals and organizations dedicated to building a world of peace centered on universal spiritual and moral values along with principles of good governance. See www.upf.org
Executive report of a Universal Peace Federation conference in Jerusalem, Dec. 19-22, 2013, on "Interreligious and International Relations in the Middle East: Toward Peace and Stability," by Dr. Nurit Hirschfeld, Director, Jerusalem Forum for Interfaith and Cooperation among Religions
An overview of the vision in the US and Russia for a Bering Strait Crossing going back more than 100 years, including adventurous swimmers and kiteboarders, engineering challenges, architectural concept drawings, and comparisons with notable canals, tunnels, and transcontinental railway systems that have transformed commerce, transportation, history and culture.
Observances of the UN International Day of Families, May 15, 2014, with the theme "Families Matter for the Achievement of Development Goals."
The Universal Peace Federation affirms the value of the family as the core unit of society. The family has formed the basis for communities, societies and civilizations throughout the ages. Virtually all the world’s religions teach the sacred value of marriage and family. The family is the school of love. It is also the school of virtue, ethics and citizenship.
The cohesion and stability of the family are prerequisites for a healthy and stable society. Conversely, the breakdown of the family contributes to a wide range of social problems. By strengthening the family, we can build a stronger base of social capital that will enhance the overall quality of life for everyone.
The natural family is grounded in marriage, the cornerstone of the family. Children benefit from having loving parents, a mother and father, who are committed to the well-being of their sons and daughters. There is no greater joy and no greater responsibility than that of raising boys and girls to become mature, socially-engaged and successful men and women. This is the role and responsibility of parents and grandparents.
Traditional marriage and family are being challenged in a variety of ways at this time in history, by poverty, migration, displacement, urbanization, conflict, disease, etc. In addition, some question the value of traditional marriage and family. Others seek to redefine them. Despite these challenges, men and women the world over still aspire to build strong, loving, lasting marriages and, as parents, to raise children who prosper and flourish.
An overview of the work of the Universal Peace Federation, with a special focus on the Americas.
On local, national, and global levels, interreligious councils provide a platform for people of diverse faiths to contribute their wisdom and work effectively for peace alongside representatives of government, business, and civil society.
UPF acknowledges the need for careful and measurable use of enforcement such as political, military, and civil power to sustain lasting peace. At the same time we strongly emphasize the pursuit of internal solutions that are essential to peacebuilding. UPF has been a leading exponent of “track two” diplomacy, with particular emphasis on the role and responsibility of religious and spiritual leaders to transcend historical self-interest and pursue the ideal of “One family under God.”
UPF is an NGO in Special Consultative Status with the Economic and Social Council of the United Nations. We support and promote the work of the United Nations and the achievement of sustainable development goals.
Marriage, parenting, and the family are the foundations of sustainable human development and the building blocks of society. Educational programs present the personal and social benefits of marriage, promote a marriage-friendly culture, teach relationship skills, and encourage spiritual growth through relationships.
UPF's leadership conferences and seminars focus on the urgent need for new vision and leadership based on core values and universal principles of peacebuilding.
Service-learning programs bring together youth from different cultures and religions in order to promote mutual understanding and respect. Participants serve a community in need, visit religious and historic sites, and learn communication and team-building skills.
Service-learning projects of the Universal Peace Federation in 2013 in Estonia, Georgia, India, Israel, Nepal, Pakistan, Russia, Sri Lanka, Tajikistan, Thailand, and the US. Through living together and providing altruistic service in a community, participants demonstrate that it is possible for our global human family to come together in peace for our mutual well being.
The Universal Peace Federation upholds the essential value and central role of women in peacebuilding and human development.
UPF affirms the need for women to serve in leadership positions throughout the world in all sectors of society.
UPF recognizes the equal value of men and women. Their absolute value derives from a common origin, God. God is the origin of both men and women, and all of God’s creation manifests complementary masculine and feminine aspects.
Men and women are extensions and manifestations of God’s harmonious masculinity and femininity. The complementary relationship between men and women expresses the wholeness of human experience. Thus, there should be no gender discrimination but rather harmony of the sexes through love.
Throughout history, women have taken the leading role in cultivating families as the dwelling places of peace, love, and health in shaping the individual character of children, and in fostering harmonious social relationships. In the family, both father and mother are equally entitled to reverence and honor. The path toward establishing global peace begins with strengthening families.
The ideal of peace is at the core of all religions. Through dialogue and mutual understanding, there can be peace among religions, and peace among religions is a necessary prerequisite for world peace. Women can and should play a central role in promoting interfaith understanding and cooperation.
UPF emphasizes the essential importance of women in addressing issues of peace and development in all sectors, including politics, business, culture, and religion. Women must be encouraged and empowered to assume leadership roles in the resolution of conflict, peacebuilding, and sustainable development.
UPF supports the achievement of the United Nations' Millennium Development Goals, which include improved status, education, health, and physical well-being of women. Six of these eight goals are related to women; therefore, by uplifting the condition of women, the Millennium Development Goals will be advanced.
More from Universal Peace Federation International (20)
2024.06.01 Introducing a competency framework for languag learning materials ...Sandy Millin
http://sandymillin.wordpress.com/iateflwebinar2024
Published classroom materials form the basis of syllabuses, drive teacher professional development, and have a potentially huge influence on learners, teachers and education systems. All teachers also create their own materials, whether a few sentences on a blackboard, a highly-structured fully-realised online course, or anything in between. Despite this, the knowledge and skills needed to create effective language learning materials are rarely part of teacher training, and are mostly learnt by trial and error.
Knowledge and skills frameworks, generally called competency frameworks, for ELT teachers, trainers and managers have existed for a few years now. However, until I created one for my MA dissertation, there wasn’t one drawing together what we need to know and do to be able to effectively produce language learning materials.
This webinar will introduce you to my framework, highlighting the key competencies I identified from my research. It will also show how anybody involved in language teaching (any language, not just English!), teacher training, managing schools or developing language learning materials can benefit from using the framework.
Normal Labour/ Stages of Labour/ Mechanism of LabourWasim Ak
Normal labor is also termed spontaneous labor, defined as the natural physiological process through which the fetus, placenta, and membranes are expelled from the uterus through the birth canal at term (37 to 42 weeks
Biological screening of herbal drugs: Introduction and Need for
Phyto-Pharmacological Screening, New Strategies for evaluating
Natural Products, In vitro evaluation techniques for Antioxidants, Antimicrobial and Anticancer drugs. In vivo evaluation techniques
for Anti-inflammatory, Antiulcer, Anticancer, Wound healing, Antidiabetic, Hepatoprotective, Cardio protective, Diuretics and
Antifertility, Toxicity studies as per OECD guidelines
How to Make a Field invisible in Odoo 17Celine George
It is possible to hide or invisible some fields in odoo. Commonly using “invisible” attribute in the field definition to invisible the fields. This slide will show how to make a field invisible in odoo 17.
Synthetic Fiber Construction in lab .pptxPavel ( NSTU)
Synthetic fiber production is a fascinating and complex field that blends chemistry, engineering, and environmental science. By understanding these aspects, students can gain a comprehensive view of synthetic fiber production, its impact on society and the environment, and the potential for future innovations. Synthetic fibers play a crucial role in modern society, impacting various aspects of daily life, industry, and the environment. ynthetic fibers are integral to modern life, offering a range of benefits from cost-effectiveness and versatility to innovative applications and performance characteristics. While they pose environmental challenges, ongoing research and development aim to create more sustainable and eco-friendly alternatives. Understanding the importance of synthetic fibers helps in appreciating their role in the economy, industry, and daily life, while also emphasizing the need for sustainable practices and innovation.
A Strategic Approach: GenAI in EducationPeter Windle
Artificial Intelligence (AI) technologies such as Generative AI, Image Generators and Large Language Models have had a dramatic impact on teaching, learning and assessment over the past 18 months. The most immediate threat AI posed was to Academic Integrity with Higher Education Institutes (HEIs) focusing their efforts on combating the use of GenAI in assessment. Guidelines were developed for staff and students, policies put in place too. Innovative educators have forged paths in the use of Generative AI for teaching, learning and assessments leading to pockets of transformation springing up across HEIs, often with little or no top-down guidance, support or direction.
This Gasta posits a strategic approach to integrating AI into HEIs to prepare staff, students and the curriculum for an evolving world and workplace. We will highlight the advantages of working with these technologies beyond the realm of teaching, learning and assessment by considering prompt engineering skills, industry impact, curriculum changes, and the need for staff upskilling. In contrast, not engaging strategically with Generative AI poses risks, including falling behind peers, missed opportunities and failing to ensure our graduates remain employable. The rapid evolution of AI technologies necessitates a proactive and strategic approach if we are to remain relevant.
The French Revolution, which began in 1789, was a period of radical social and political upheaval in France. It marked the decline of absolute monarchies, the rise of secular and democratic republics, and the eventual rise of Napoleon Bonaparte. This revolutionary period is crucial in understanding the transition from feudalism to modernity in Europe.
For more information, visit-www.vavaclasses.com
Acetabularia Information For Class 9 .docxvaibhavrinwa19
Acetabularia acetabulum is a single-celled green alga that in its vegetative state is morphologically differentiated into a basal rhizoid and an axially elongated stalk, which bears whorls of branching hairs. The single diploid nucleus resides in the rhizoid.
2. US Declaration of Independence:
“endowed by their Creator with certain inalienable Rights”
Declarations of rights in both the United
States and France, which are bases of
modern political thought, begin with a
reference to God as the source of rights:
“We hold these truths to be self evident,
that all men are created equal, that they
are endowed by their Creator with certain
inalienable Rights, that among these are
Life, Liberty and the pursuit of
Happiness.”
(DECLARATION OF INDEPENDENCE - July 4,
1776)
3. French Declaration of the Rights of Man and the Citizen:
“under the auspices of the Supreme Being”
“… the National Assembly recognizes and
declares, in the presence and under the
auspices of the Supreme Being, the
following rights of man and of the citizen”
recognizing them as “natural, inalienable
and sacred.”
(Declaration of the Rights of Man and the Citizen,
Paris, August 26, 1789)
If the Universal Declaration of Human Rights is a synthesis of previous
thinking about human rights, why is there no mention of God?
4. Early Draft of the Universal Declaration of Human Rights:
“endowed by their nature with reason and conscience”
In the draft written by principal author John Humphrey, of Canada, the first article stated
that “human beings are endowed by their nature with reason and conscience.” This
wording was debated between September 21 and December 8, 1948.
Dr. Malik Dr. Malik
R. Cassin
Dr. Chang
The delegation from Brazil suggested that the first
article of the Declaration read as follows:
“Created in the image and likeness of God, they are
endowed with reason and conscience and should act
towards one another in a spirit of brotherhood.”
Austregésilo de Athayde
5. Debates in the Commission on Human Rights over a Reference to God
“With the goal of defending the rights proclaimed by
the declaration, it is important that they not be
expressed in terms that are too general. In the
Preamble, there should be a reference to God as the
absolute origin of human rights, as of all rights.
This would recognize the importance of the great
spiritual currents for maintaining and developing
international cooperation….
The work of the Commission would be much more
profoundly tied to the will and hopes of the masses of
Austregésilo de Athayde people if, instead of being only a dry expression of
Representative of Brazil agnostic philosophy, it would also reflect the
in the Commission
religious faith of the greater part of humanity.”
6. Debates in the Commission on Human Rights over a Reference to God
Charles H. Malik of Lebanon wanted an explicit
reference to God in the first article, to establish that
people are endowed with “some inalienable rights
given by their Creator.”
René Cassin of France, among others, did not agree,
Charles H. Malik
because this could have reduced the universality of
the document. Priority was placed on gaining
universal support for a proclamation of human
rights in a complex world divided by traditions,
religions, and ideologies with different view of life .
(René Cassin asked that the Declaration be defined
as “universal” instead of “international.”)
René Cassin
7. Debates in the Commission on Human Rights over a Reference to God
Dr. Peng-Chun Chang of China wanted the
Declaration to accommodate the Confucian
perspective, which acknowledges “heaven” but
does not have a concept of God. Han had “God”
and “by nature” eliminated from the text of Article
1, which in its final form reads:
Dr. Chang Peng-chun
“All human beings are born free and equal in dignity and rights.
They are endowed with reason and conscience and should act
towards one another in a spirit of brotherhood.”
8. Consider Adding a Reference to God in Human Rights Documents.
More than 60 years later, it is time to
consider how to add references to God
and absolute values without danger of
losing universal acceptance.
One way of maintaining universality and
respecting all positions is to use the
elegant text of the Preamble to the
Constitution of Poland, which
recognizes "those who believe that God
is the origin of justice, beauty and
goodness [the bases of human rights]
Eleanor Roosevelt holding up the Universal and many other values, and those who
Declaration of Human Rights in Spanish. may not believe in God but still
appreciate these values.“
9. Human Rights: Granted by Law and Endowed by Nature
Adherents of natural law hold that human rights do not reside in legal
documents but are inherent in our very nature as human beings, a nature
that is superior to and precedes all legal decrees. Religious traditions hold
that such natural rights are God-given characteristics.
Adherents of positivism hold that the only rights are those accorded by
legal documents. “Rights are not something pre-existing by nature which
we may discovered, such as chromosomes or continents. Rights are
something that we create through our conventions. Thus, the question is
not what rights do creatures have but rather what rights do we want to
have?” - Jesús Mosterín. “Creating Rights.” El País, August 29, 1999
10. Human Rights: Granted by Law and Endowed by Nature
"Only if they are grounded in the objective
requirements of the nature bestowed on man by
the Creator, can the rights attributed to him be
affirmed without fear of contradiction....
Consequently it is important for international
agencies not to lose sight of the natural
foundation of human rights. This would enable
them to avoid the risk, unfortunately ever-
present, of sliding towards a merely positivistic
interpretation of those rights.”
Benedict XVI. Message on the World Day of Peace, January 1, 2007
11. Human Rights: Granted by Law and Endowed by Nature
The protection of love and life, freedom of
conscience and responsibility as well as property
and many other inalienable rights do not exist
merely because some people have discovered or
recognized them or because laws have been
decreed about them.
On the contrary, love, life, freedom of
conscience, and responsibility as well as
property in fact existed before hand. This gave
people the need to make laws for their
protection.
The existence of a written constitution which expresses the sovereign will of
the people and their families in terms of principles of justice and natural law
is the most effective protection against the abuse of power, destruction of
liberty, and human weaknesses of those who govern us.
12. Human Rights Are Conferred by God.
Each and every human being, without
distinction of gender, race, ethnicity,
class or social condition possesses the
same special dignity, by nature or
because it was conferred by God, which
distinguishes them from the rest of the
creatures, and they bear the same
sacred, cosmic, unique, and eternal
value which is innate and intrinsic to
their human condition, and therefore
they all merit the same exquisite
consideration and greatest respect.
(Dr. Miguel Angel Cano – Ethics and Peace)
13. Each Person Has Sacred Value.
Judaism: “Then the Lord God formed man out of the dust of the ground,
and breathed into his nostrils the breath of life; and man became a living
being.” Genesis 2.7
Christianity: “Do you not know that you are God’s temple and that God’s
spirit dwells in you?” I Corinthians 3:16
Islam: “He shaped him, and breathed His spirit in him.” Qur’an 32.8-9
Sikhism: “All from one clay are made; in all one Light shines. One breath
pervades all.” Adi Granth, Gauri, M.5 p. 188
Hinduism: “That which is the finest essence—this whole world has that as
its soul. That is Reality. That is the Self. That art thou.” Changogya Upanishad
6.8.7
Confucianism: “Fire blazing from the earth. The superior man reflects in
his person the glory of [Heaven’s] virtue.” I Ching 35: Progress
14. Each Person Has Cosmic Value.
Judaism: “All that the Holy One created in the world He created in man.”
Talmud. Abot de Rabbi Nathan 31
Christianity: “For what will it profit a man, if he gains the whole world and
forfeits his life?” Matthew 16:26
Islam: “We shall show them Our signs in the horizons and in themselves,
till it is clear to them that it is the truth.” Qur’an. 41.53
Hinduism: “Man is the product of the attributes of Heaven and Earth, by the
interaction of the dual forces of nature, the union of the animal and
intelligent souls, and the finest subtle matter o the five elements.” Aitareya
Upanishad 1.1
Buddhism: “The Essence of Mind is great because it embraces all things,
since all things are within our nature.” Sutra of Hui Neng 2
15. Each Person Has Unique Value.
Judaism: “If a man strikes many coins from one mold, they all resemble
one another, but the King of Kings, the Holy One, made each man in the
image of Adam, and yet not one of them resembles his fellow.” Mishnah
Sanhedrin 4.5
Christianity: “It is not the will of your father who is in heaven that one
these little ones should perish.” Matthew 18:14
Islam: “We prescribe for the Children of Israel that whoever kills a human
being, except to retaliate for manslaughter or for corruption done in the land,
it shall be as if he had killed all of humanity; and whoso saves the life of one,
it shall be as if he had saved the lives of all humankind.” Qur’an 5:32
Buddhism: “In heaven and on earth, I alone am the Honored One.” Ch’ang
A-han Ching
16. Transcendent Value Endowed by God
Each person has sacred, cosmic, and unique value and is endowed with
irrevocable dignity; therefore, people are not means but ends in themselves.
Sacred value. We have intrinsic and
inalienable dignity as visible manifestations
of the invisible Creator.
Cosmic value. We are microcosms of the
macrocosm.
Unique Value - Never will there be another
person exactly like each one of us. We are
unique, unrepeatable and irreplaceable.
The fact that each person has these transcendent values is the basis of
universal human rights and an ethical society.
17. Religion Gives Both Vertical and Horizontal Orientation.
Spiritual and religions traditions have a vertical role, which calls us to a
relationship with the Creator, and a horizontal dimension, which calls us to
accept, respect, and love others.
GOD
HUMANITY
Judaism: “You shall love the Lord your God will all your heart, and with all your
soul, and with all your might.” Deuteronomy 6:5
Christianity: “Our Father, who art in heaven.” Matthew 6:9
Islam: “In the name of God, the Beneficent, the Merciful.” Qur’an 1:1
Confucianism: “The superior man, taking his stance as righteousness requires,
adheres firmly to Heaven’s decrees.” I Ching 50: Sacrificial vessel
Hinduism: “From the unreal lead me to the Real! From darkness lead me to the
light!” Brihaaranyaka Upanishad 1.3.28
18. Universal Principle of Reciprocal Relations
Human beings—just as all creatures and all
things—are not made to exist or live alone,
Principle of Interaction isolated or completely independent. Instead,
they are configured by nature or by God to
maintain multiple physiological interactions
Action of Giving and Receiving within themselves and with their environment.
Therefore, we establish—in voluntary,
Subject Object responsible and creative forms—a series of
role role fluid, harmonious, and stable relationships in
which we reciprocally exchange love, affection,
care, ideas, knowledge, goods, and services
with other human beings and other creatures.
This is vital for the preservation of our
existence, multiplication, the development of
Existence our character, the cultivation of our talents, and
Action our ability to experience the highest degree of
Reproduction joy and shared happiness.
(Dr. Miguel Angel Cano – Ethics and Peace)
19. Natural Law of Karma - Cosmic Justice
Judaism: “I the Lord search the mind and try the heart, to give to every man
according to his ways, according to the fruit of his doings.” Jeremiah 17:10
Christianity: “Whatever a man sows, that he will also reap.” Galatians 6:7
Islam: “Whatever affliction may visit you is for what your own hands have
earned.” Qur’an 42:30
Hinduism: “Unrighteousness, practiced in this world, does not at once
produce its fruit; but, like a cow, advancing slowly, it cuts off the roots of
him who committed it.” Laws of Manu 4:172
Buddhism: “An ignorant man committing evil deeds does not realize the
consequences. The imprudent man is consumed by his own deeds, like one
burnt by a fire.” Dhammapada 136
Taoism: “In heaven and earth there are spirits that take account of men’s
transgressions, and, according to the lightness or gravity of their offenses,
take away from the term of their life.” Treatise on Response and Retribution 1-2
African Traditional Religions: “Ashes fly back in the face of him who throws
them.” Yoruba proverb (Nigeria)
20. Moral Law Expressed in Religious Codes
• Don’t rob.
• Don’t lie.
Basic prohibitions: • Don’t kill.
• Don’t have illicit sexual relations.
People People
These prevent bad interactions.
Judaism and Christianity: 10 Commandments (Exodus 20:1-17)
Islam: Sacred duties (Qur’an 6:151-53)
Hinduism: Universally applicable dharma (Laws of Manu)
Buddhism: Five Precepts (Nagarjuna, Precious Garland 809)
21. Justice and Reciprocity in Both Natural Law and Moral Law
Justice
Judaism: “Do justice, love mercy, and walk humbly with thy God.” Micah 6:8
Islam: “Stand out firmly for justice.” Qur’an 4:135
Confucianism: “Recompense injury with justice, and recompense kindness with
kindness.” Analects 14:36
Reciprocity
Hinduism: “According as one conducts himself, so does he become.” (Brihadaranyaka
Upanishad 4.4.5
Buddhism: “According to what deeds are done, do their resulting consequences come
to be.” Garland Sutra 10
People People
Families Families
Communities Communities
Nations Nations
22. Golden Rule: Treat Others as You Wish Them to Treat You.
Christianity: “Do unto others as you would have them do unto you." ( Matthew 7:12)
Islam: “No one is a believer until he desires for his brother that which he desires for himself.”
(Sunnah)
African Traditional Religions: “What you give - or do - to others, they will give - or do - to
you." (Rwandan proverb)
Silver Rule: Don’t do to others what you don’t want them to do to you.
Hinduism: “This is the sum of duty: Do naught unto others which would cause you pain if done
to you." (Mahabharata 5:15, 17).
Buddhism: “Hurt not others in ways that you yourself would find hurtful." (Udana-varga 5:18)
Confucianism: “Surely it is the maxim of loving kindness: Do not unto others what you would
not have them do to you." (Analects 15:23)
Judaism: ”What is hateful to you, do not do to your fellow man. That is the entire Law; all the rest
is commentary." (Talmud, Shabbat 31a)
God is the source of love, life and peace… Those who promote conflict, hatred, violence
and terrorism have to be informed that to the extent to which they do that, to that extent
they are not good members of any religion. (Cardinal Francis Arinze - Assisi, January 24, 2002)
23. Benefits of Living by the Moral Law
Judaism: “The law of the Lord is perfect, reviving the soul.” Psalm
19:7
Christianity: “He who looks into the perfect law, the law of liberty,
and perseveres, being not a hearer that forgets but a doer that acts,
he shall be blessed in his doing.” James 1:25
Islam: “Let there arise out of you a group of people, inviting to all
that is good, enjoining what is right and forbidding what is wrong.”
Qur’an 3:104
Hinduism: “Those who live in accordance with the divine laws
without complaining, firmly established in faith, are released from
karma.” Bhagavad Gita 3.31
Buddhism: “He who loves Dhamma progresses, he who hates it
declines.” (Sutta Nipata 92)
Confucianism: “The moral man’s life is an exemplification of the
universal order, because he is a moral person who unceasingly
cultivates his true self or moral being.” Doctrine of the Mean 2
Native American Religions: “The power of the universe will
come to your assistance if your heart and mind are in unity.” Lakota
24. Principle of Development Through Cooperation
Centered on a Common Purpose
The progress or development of humanity—whether economic, scientific, technical,
artistic, or social—produces principally, by means of communication, understanding,
dialogue, or consensus, a harmonious cooperation and mutual interdependence among
individuals, families, communities, nations and civilizations, centered on common
purposes and shared goals, and not by means of fighting, conflict, or mutual
destruction.
Common purpose - shared goals
High
purpose,
mutual
benefit
People People
Families Families
Communities Communities
Nations Nations
Progress is based on ethical interaction.
25. Cooperation
Judaism: “All God's creatures borrow from the other, yet make peace with
one another without lawsuits.” Midrash, Exodus Rabbah 31.154
Christianity: “We are members one of another.” Ephesians 4.255
Islam: “Abu Musa narrated that the Prophet said, ‘A believer to another
believer is like a building whose different parts enforce each other.’” Hadith of
Bukhari 8:55
Buddhism: “It is not difficult to see that my body is also that of others in
the same way as the hands and so forth are regarded as limbs of the body.”
Shantideva, Guide to the Bodhisattva's Way of Life 8.112-167.
Taoism: “Everything has its ‘that’; everything has its ‘this’. From the point
of view of ‘that’ you cannot see it, but through understanding you can know
it. So I say, ‘that’ comes out of ‘this’ and ‘this’ depends on ‘that’--which is to
say that ‘this’ and ‘that’ give birth to each other. A state in which ‘this’ and
‘that’ no longer find their opposites is called the Hinge of the Way. When the
hinge is fitted into the socket, it can respond endlessly.” Chuang Tzu 2
26. Serving the Common Good
Living for Others
Highest value
God Divine children
World Saints
Your nation Patriots
Living for…
Your community Leaders
Your family Parents
People Only for yourself Self-centered Little value
“…he who wishes to be great among let him be a servant… the Son of man came not to
be served but to serve…” (Matthew 20: 26-28)
27. Serving the Common Good
Islam: “There is not one of us but has his appointed position, and we are
verily ranged in ranks [for service].” Qur’an 37:164-65
Hinduism: “Strive constantly to serve the welfare of the world; by devotion to
selfless work one attains the supreme goal in life.” Bhagavad Gita 3:23
Confucianism: “When the Great Tao prevailed, the world was a
commonwealth; men of talent and virtue were selected, mutual confidence
was emphasized, and brotherhood was cultivated. Therefore, men did not
regard as parents only their own parents, nor did they treat as sons only their
own sons. Old people were able to enjoy their old age; young men were able to
employ their talents….They hated not to use their energies, and they used
their energies not for their own benefit.” Book of Ritual 7:1.2
Judaism: “I am God’s creature and my peasant neighbor is God’s creature. My
work is in the town and his work is in the country. I rise early for my work and
he rises early for his work.” Talmud. Berakot 17a
Christianity: “Let no one seek his own good but the good of his neighbor.”
1 Corinthians 10:24
African Traditional Religions: “Guardianship is not to give an order but to give
one’s self.” Nyika Proverb (Kenya and Tanzania)
28. The Family as the School of Love and Seedbed of Peace
Basic ethical imperatives: filial piety
fraternity
fidelity in marriage
loyalty
Parents Children
Husband Wife
These promote good interactions Siblings
People
Siblings
People
Filial Piety
Judaism & Christianity: “Honor your father and your mother.” Exodus 20.12
Islam: “The Lord has decreed … that you be kind to your parents.” Qur’an 17.23
Hinduism: “Let your mother be to you like unto a god! Let your father be to you like unto a
god!” Taittiriyaka Upanishad 1:11.2
Buddhism: “Those who wish to be born in [the Pure Land] of Buddha … should act filially
towards their parents and support them.” Meditation on Buddha Amitayus 27
Confucianism: “Surely proper behavior towards parents and elder brothers is the trunk of
Goodness.” Analects 1.2
African Traditional Religions: “If your parents take care of you up to the time you cut
your teeth, you take care of them when they lose theirs.” Akan Proverb (Ghana)
29. Fidelity in marriage
Judaism: “A man shall leave his father and mother and be joined to his wife, and the two shall
become one flesh.” Genesis 2:24
Christianity: “What God has joined together, let not man put asunder.” Mark 10:9
Islam: “He has planted affection and mercy between you.” Qur’an 30.21
Hinduism: “Enshrine me in your heart and let one spirit dwell within us.” Atharva Veda 7:36
Confucianism: “I will love you, and will never be weary of you.” Book of Songs, Ode 218
Fraternity
Judaism: “Behold, how good and pleasant it is when brothers dwell in unity.” Psalm 133:1
Christianity: “Every one who is angry with his brother shall be liable to judgment.” Matthew 5:22
Islam: “Set things right between your two brothers, and fear God; haply so you will find mercy.”
Qur’an 49:10
Confucianism: “When brothers live in concord and at peace, the strain of harmony shall never
cease.” Doctrine of the Mean 15.3
Hinduism: “One is my brother and the other is not – is the thinking of a small men or a narrow-
minded person. For those who are broad-minded or wise people the entire world is a one big family.”
Maha Upanishad 6:72
30. Loyalty
Hinduism: “Sit in the assembly of the honest; join with those that are good and virtuous;
nay, seek out a noble enemy where enmity cannot be helped and have nothing to do with
the wicked and the unrighteous. Even in bondage you should live with the virtuous, the
erudite, and the truthful, but not for a kingdom should you stay with the wicked and the
malicious.” Garuda Purana 112
Islam: And the believers, men and women, are protecting friends one of another; they
enjoin the right and forbid the wrong, and they establish worship and pay the poor-due, and
they obey God and His messenger.” Qur’an 9.71
Buddhism: “As the man one makes his friend, as the one he follows, such does he
himself become.” Itivuttaka 68
Confucianism: “When two people are at one in their inmost hearts, they shatter even the
strength of iron or of bronze. When two people understand each other in their inmost hearts,
their words are sweet and strong, like the fragrance of orchids.” I Ching, Great Commentary
1.8.6
Christianity: “Greater love has no man than this, that a man lay down his life for his
friends.” John 15:13
Native American Religions: “When you were born, you cried and the world rejoiced. Live
“
your life so that when you die, the world cries and you rejoice.” Cherokee
31. “The family is the natural and fundamental group unit of society and is
entitled to protection by society and the state.”
Paragraph 3, Article 16 - Universal Declaration of Human Rights - 1948
As the school of love and seedbed of peace, the family is indispensable to the
functioning of any society. Religious teachings encourage love in our homes,
which is the basis for peaceful and thriving societies, nations, and the world.
32. Unconditional Giving as an Extension of the Parental Heart
Priority of giving over receiving
Christianity: “It is more blessed to give than to receive.” Acts 20:35
Hinduism: “Giving simply because it is right to give, without thought of return, at a proper
time, in proper circumstances, and to a worthy person is enlightened giving.” Bhagavad Gita
17:20
Buddhism: “Enlightened beings are magnanimous givers, bestowing whatever they have
with equanimity, without regret, without hoping for reward, without seeking honor.” Garland
Sutra 21
The supreme value of unconditional love
Confucianism: “One who extends his bounty can bring peace to the Four Seas.” Mencius !.A.7
Hinduism: “Compassion is the root of all religious faiths.” Basavanna, Vacana 247
Buddhism: “I should be like the sun, shining universally on all without seeking thanks or
reward.” Garland Sutra 23
Judaism: “Aid an enemy before you aid a friend, to subdue hatred.” Tosefta, Baba Metzia 2:26
Christianity: “Love your enemies and pray for those who persecute you.” Matthew 5:44
Islam: “Repel the evil deed with one which is better, and lo!, he between whom and you there
was enmity shall become as though he were a bosom friend.” Qur’an 41.34
33. Transcendent Value Endowed by God
Each person has not only sacred, cosmic and unique value but also eternal value
Sacred value. We have intrinsic and
inalienable dignity as visible manifestations
of the invisible Creator.
Cosmic value. We are microcosms of the
macrocosm.
Unique value - Never will there be another
person exactly like each one of us. We are
unique, unrepeatable, and irreplaceable.
Eternal value. We are eternal beings who
will live forever in the spiritual world with
God.
The fact that each person has these transcendent values is the basis of human
dignity and universal human rights.
34. Each Person Has Eternal Value.
Judaism: “The dust returns to the earth as it was, and the spirit returns to
God who gave it.” Ecclesiastes 12:7
Christianity: “For we know that if the earthly tent we live in is destroyed, we
have a building from God, a house not made with hands, eternal in the
heavens.” 2 Corinthians 5:1
Islam: “You prefer this life, although the life to come is better and more
enduring.” Qur’an 87.16
Sikhism: “Man wails over the loss of what he calls his: know, the Self is not
perishable.” Adi Granth, Gauri, M.5 p. 188
Hinduism: “Now my breath and spirit goes to the Immortal, and this body
ends in ashes.” Isha Upanishad 27
Confucianism: “All living living must die, and dying, return to the ground….
But the spirit issues forth, and is displayed on high in a condition of glorious
brightness.” Book of Ritual 21.2.1
Native American Religions: “Mourners who wail for their dead hear spirit
voices reply, and thus they know that their lost ones are always near.” Yakima
tradition
35. Integrative Perspective on Human Rights
Decreed by governments and
endowed by the Creator
Guided by both natural law
and moral law
Rooted in both brotherly
goodwill and parental heart
36. Principles for Securing Peace and Human Rights
Promote the common good by living for the sake of
others.
Promote spiritual, moral, and unifying leadership based
on universal values.
Promote understanding, respect, and cooperation
among people of different religions, cultures, and
nations.
Uphold the family as the school of love and peace,
protecting family values.
37. For further reflection see:
World Scripture:
A Comparative Anthology of
Sacred Texts
http://origin.org/ucs/ws/ws.cfm
For interreligious perspectives on human rights, see:
Universal Peace Federation: www.upf.org/united-nations/human-rights
Geneva Interfaith Intercultural Alliance: www.giia.ch
Editor's Notes
Universal Ethical Principles as Foundations of Human Rights JESUS GONZALEZ LOSADA http://jesus-gonzalez-losada.blogspot.com/ US Declaration of Independence: “endowed by their Creator with certain inalienable Rights” - Declarations of rights in both the United States and France, which are bases of modern political thought, begin with a reference to God as the source of rights: “We hold these truths to be self evident, that all men are created equal, that they are endowed by their Creator with certain inalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” ( DECLARATION OF INDEPENDENCE - July 4, 1776 ) French Declaration of the Rights of Man and the Citizen: “under the auspices of the Supreme Being” “… the National Assembly recognizes and declares, in the presence and under the auspices of the Supreme Being , the following rights of man and of the citizen ” recognizing them as “natural, inalienable and sacred.” (Declaration of the Rights of Man and the Citizen, Paris, August 26, 1789) If the Universal Declaration of Human Rights is a synthesis of previous thinking about human rights, why is there no mention of God? Early Draft of the Universal Declaration of Human Rights: “endowed by their nature with reason and conscience.” The draft of the first article, stating that “human beings are endowed by their nature with reason and conscience,” was debated (R. Cassin, Dr. Malik, Dr. Chang, among others) between September 21 and December 8, 1948. The delegation from Brazil (Austregésilo de Athayde) suggested that the first article of the Declaration read as follows: “Created in the image and likeness of God , they are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.” Debates within the Commission on Human Rights about a reference to God in the UNIVERSAL DECLARATION OF HUMAN RIGHTS - “With the goal of defending the rights proclaimed by the declaration, it is important that they not be expressed in terms that are too general. In the Preamble, there should be a reference to God as the absolute origin of human rights, as of all rights. This would recognize the importance of the great spiritual currents for maintaining and developing international cooperation…. The work of the Commission would be much more profoundly tied to the will and hopes of the masses of people if, instead of being only a dry expression of agnostic philosophy, it would also reflect the religious faith of the greater part of humanity.” Austregésilo de Athayde - Representative of Brazil in the Commission Debates within the Commission on Human Rights about a reference to God in the UNIVERSAL DECLARATION OF HUMAN RIGHTS - Charles H. Malik of Lebanon wanted an explicit reference to God in the first article, to establish that people are endowed with “some inalienable rights given by their Creator.” René Cassin of France, among others, did not agree, because this could have reduced the universality of the document. Priority was placed on gaining universal support for a proclamation of human rights in a complex world divided by traditions, religions, and ideologies with different view of life. (René Cassin asked that the Declaration be defined as “universal” instead of “international.”) Debates within the Commission on Human Rights about a reference to God in the UNIVERSAL DECLARATION OF HUMAN RIGHTS - Dr. Peng-Chun Chang of China wanted to accommodate the Confucian perspective, which acknowledges “heaven” but does not have a concept of God. Han had “God” and “by nature” eliminated from the text of Article 1, which in its final form reads: “All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.” Consider adding reference to God in the UNIVERSAL DECLARATION OF HUMAN RIGHTS - More than 60 years later, it is time to consider adding a references to God and absolute values without danger of losing universal acceptance. One way of protecting the necessary “universality” (respecting all positions) is to use the elegant text of the Preamble to the Constitution of Poland, which recognizes “those who believe that God is the origin of justice, beauty and goodness , [the bases of human rights] and many other values, and those who may not believe in God but still appreciate these values. ” Photo of Eleanor Roosevelt holding up the Universal Declaration of Human Rights in Spanish. Human Rights: Granted by Law and Endowed by Nature - Adherents of natural law hold that human rights do not reside in legal documents but are inherent in our very nature as human beings, a nature that is superior to and precedes all legal decrees. Religious traditions hold that such natural rights are God-given characteristics. Adherents of positivism hold that the only rights are those accorded by legal documents. “Rights are not something pre-existing by nature which we may discovered, such as chromosomes or continents. Rights are something that we create through our conventions. Thus, the question is not what rights do creatures have but rather what rights do we want to have?” - Jesús Mosterín. “Creating Rights.” El País, 29-8-1999 Human Rights: Granted by Law and Endowed by Nature – “Only if they are grounded in the objective requirements of the nature bestowed on man by the Creator , can the rights attributed to him be affirmed without fear of contradiction .... Consequently it is important for international agencies not to lose sight of the natural foundation of human rights. This would enable them to avoid the risk, unfortunately ever-present, of sliding towards a merely positivistic interpretation of those rights.” Benedict XVI. Message on the World Day of Peace, January 1, 2007 Human Rights: Granted by Law and Endowed by Nature - The protection of love and life, freedom of conscience and responsibility as well as property and many other inalienable rights do not exist merely because some people have discovered or recognized them or because laws have been decreed about them. On the contrary, love, life, freedom of conscience, and responsibility as well as property in fact existed before hand. This gave people the need to make laws for their protection. The existence of a written constitution which expresses the sovereign will of the people and their families in terms of principles of justice and natural law is the most effective protection against the abuse of power, destruction of liberty, and human weaknesses of those who govern us. Human Rights Are Conferred by God - Each and every human being, without distinction of gender, race, ethnicity, class or social condition possesses the same special dignity, by nature or because it was conferred by God, which distinguishes them from the rest of the creatures, and they bear the same sacred, cosmic, unique, and eternal value which is innate and intrinsic to their human condition, and therefore they all merit the same exquisite consideration and greatest respect. ( Dr. Miguel Angel Cano – Ethics and Peace ) Each Person Has Sacred Value – Judaism: “Then the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” Genesis 2.7 Christianity: “Do you not know that you are God’s temple and that God’s spirit dwells in you?” I Corinthians 3:16 Islam: “He shaped him, and breathed His spirit in him.” Qur’an 32.8-9 Sikhism: “All from one clay are made; in all one Light shines. One breath pervades all.” Adi Granth, Gauri, M.5 p. 188 Hinduism: “That which is the finest essence—this whole world has that as its soul. That is Reality. That is the Self. That art thou.” Changogya Upanishad 6.8.7 Confucianism: “Fire blazing from the earth. The superior man reflects in his person the glory of [Heaven’s] virtue.” I Ching 35: Progress Each Person Has Cosmic Value – Judaism: “All that the Holy One created in the world He created in man.” Talmud. Abot de Rabbi Nathan 31 Christianity: “ For what will it profit a man, if he gains the whole world and forfeits his life?” Matthew 16:26 Islam: “We shall show them Our signs in the horizons and in themselves, till it is clear to them that it is the truth.” Qur’an. 41.53 Hinduism: “Man is the product of the attributes of Heaven and Earth, by the interaction of the dual forces of nature, the union of the animal and intelligent souls, and the finest subtle matter o the five elements.” Aitareya Upanishad 1.1 Buddhism: “The Essence of Mind is great because it embraces all things, since all things are within our nature.” Sutra of Hui Neng 2 Transcendent Value Endowed by God – Each person has sacred, cosmic and unique value and is endowed with irrevocable dignity; therefore, people are not means but ends in themselves. Sacred value. We have intrinsic and inalienable dignity as visible manifestations of the invisible Creator. Cosmic value. We are microcosms of the macrocosm. Unique Value - Never will be another person exactly like each one of us. We are unique, unrepeatable and irreplaceable. The fact that each person has these transcendent values is the basis of universal human rights and an ethical society. Religion Gives Both Vertical and Horizontal Orientations – Spiritual and religions traditions have a vertical role, which calls us to a relationship with the Creator, and a horizontal dimension, which calls us to accept, respect, and love others. Judaism: “You shall love the Lord your God will all your heart, and with all your soul, and with all your might.” Deuteronomy 6:5 Christianity: “Our Father, who art in heaven.” Matthew 6:9 Islam: “In the name of God, the Beneficent, the Merciful.” Qur’an 1:1 Confucianism: “The superior man, taking his stance as righteousness requires, adheres firmly to Heaven’s decrees.” I Ching 50: Sacrificial vessel Hinduism: “From the unreal lead me to the Real! From darkness lead me to the light!” Brihaaranyaka Upanishad 1.3.28 Universal Principle of Reciprocal Relations - Human beings—just as all creatures and all things—are not made to exist or live alone, isolated or completely independent. Instead, they are configured by nature or by God to maintain multiple physiological interactions within themselves and with their environment. Therefore, we establish—in voluntary, responsible and creative forms—a series of fluid, harmonious, and stable relationships in which we reciprocally exchange love, affection, care, ideas, knowledge, goods, and services with other human beings and other creatures. This is vital for the preservation of our existence, multiplication, the development of our character, the cultivation of our talents, and our ability to experience the highest degree of joy and shared happiness. (Dr. Miguel Angel Cano – Ethics and Peace) Natural Law of Karma - Cosmic Justice – Judaism: “I the Lord search the mind and try the heart, to give to every man according to his ways, according to the fruit of his doings.” Jeremiah 17:10 Christianity: “Whatever a man sows, that he will also reap.” Galatians 6:7 Islam: “Whatever affliction may visit you is for what your own hands have earned.” Qur’an 42:30 Hinduism: “Unrighteousness, practiced n this world, does not at once produce its fruit; but, like a cow, advancing slowly, it cuts off the roots of him who committed it.” Laws of Manu 4:172 Buddhism: “An ignorant man committing evil deeds does not realize the consequences. The imprudent man is consume by his own deeds, like one burnt by a fire.” Dhammapada 136 Taoism: “In heaven and earth there are spirits that take account of men’s transgressions, and, according to the lightness or gravity of their offenses, take away from the term of their life.” Treatise on Response and Retribution 1-2 African Traditional Religions: “Ashes fly back in the face of him who throws them.” Yoruba proverb (Nigeria) Moral Law Expressed in Religious Codes Four general prohibitions : Don’t rob. Don’t lie. Don’t kill. Don’t have illicit sexual relations. These prevent bad interactions Judaism and Christianity: 10 Commandments ( Exodus 20:1-17 ) Islam: Sacred duties ( Qur’an 6:151-53 ) Hinduism: Universally applicable dharma ( Laws of Manu ) Buddhism: Five Precepts ( Nagarjuna, Precious Garland 809 ) Justice and Reciprocity in Both Natural Law and Moral Law – Hinduism: “According as one conducts himself, so does he become.” ( Brihadaranyaka Upanishad 4.4.5 Buddhism: “According to what deeds are done, do their resulting consequences come to be.” Garland Sutra 10 Judaism: “Do justice, love mercy, and walk humbly with thy God.” Micah 6:8 Islam: “Stand out firmly for justice.” Qur’an 4:135 Confucianism: “Recompense injury with justice, and recompense kindness with kindness.” Analects 14:36 Expressed in the Golden Rule – Golden Rule - Treat others as you wish them to treat you . Christianity: “Do unto others as you would have them do unto you” ( Matthew 7:12 ) Islam: “No one is a believer until he desires for his brother that which he desires for himself.” ( Sunnah ) African Traditional Religions: “What you give - or do - to others, they will give - or do - to you.” ( Rwandan proverb ) Silver Rule - Don’t do to others what you don’t want them to do to you. Hinduism: “This is the sum of duty: Do naught unto others which would cause you pain if done to you.” ( Mahabharata 5:15,17 ). Buddhism: “Hurt not others in ways that you yourself would find hurtful.” ( Udana-varga 5:18 ) Confucianism: “Surely it is the maxim of loving kindness: Do not unto others what you would not have them do to you.” ( Analects 15:23 ) Judaism: “What is hateful to you, do not do to your fellow man. That is the entire Law; all the rest is commentary.” ( Talmud, Shabbat 31a ) God is the source of love, life and peace… Those who promote conflict, hatred, violence and terrorism have to be informed that to the extent to which they do that, to that extent they are not good members of any religion. ( Cardinal Francis Arinze - Assisi - January 24, 2002 ) Benefits of Living by the Moral Law – Judaism: “The law of the Lord is perfect, reviving the soul.” Psalm 19:7 Christianity: “He who looks into the perfect law, the law of liberty, and perseveres, being o hearer that forgets but a doer that acts, he shall be blessed in his doing.” James 1:25 Islam: “Let there arise out of you a group of people, inviting to all that is good, enjoining what is right and forbidding what is wrong.” Qur’an 3:104 Hinduism: “Those who live in accordance with the divine laws without complaining, firmly established in faith, are released from karma.” Bhagavad Gita 3.31 Buddhism: “He who loves Dhamma progresses, he who hates it declines.” ( Sutta Nipata 92 ) Confucianism: “The moral man’s life is an exemplification of the universal order, because he is a moral person who unceasingly cultivates his true self or moral being.” Doctrine of the Mean 2 Taoism: “What the Tao plants cannot be plucked, what Tao clasps cannot slip.” Tao Te Ching 54 Principle of Development Through Cooperation Centered on a Common Purpose People - High purpose, mutual benefit The progress or development of humanity—whether economic, scientific, technical, artistic, or social—produces principally, by means of communication, understanding, dialogue, or consensus, a harmonious cooperation and mutual interdependence among individuals, families, communities, nations and civilizations, centered on common purposes and shared goals, and not by means of fighting, conflict, or mutual destruction. - Progress is based on ethical interaction. COOPERATION Judaism: “All God's creatures borrow from the other, yet make peace with one another without lawsuits.” Midrash, Exodus Rabbah 31.154 Christianity: “We are members one of another.” Ephesians 4.255 Islam: “Abu Musa narrated that the Prophet said, ‘ A believer to another believer is like a building whose different parts enforce each other.’” Hadith of Bukhari 8:55 Buddhism: “ It is not difficult to see t hat my body is also that of others in the same way as the hands and so forth a re regarded as limbs of the body, ” Shantideva, Guide to the Bodhisattva's Way of Life 8.112-167. Taoism: “Everything has its ‘that’; everything has its ‘this’. From the point of view of ‘that’ you cannot see it, but through understanding you can know it. So I say, ‘that’ comes out of ‘this’ and ‘this’ depends on ‘that’--which is to say that ‘this’ and ‘that’ give birth to each other . A state in which ‘this’ and ‘that’ no longer find their opposites is called the Hinge of the Way. When the hinge is fitted into the socket, it can respond endlessly.” Chuang Tzu 2 Serving the Common Good - Living for Others “… he who wishes to be great among let him be a servant… the Son of man came not to be served but to serve…” ( Matthew 20: 26-28 ) SERVING THE COMMON GOOD Islam: “There is not one of us but has his appointed position, and we are verily ranged in ranks [for service].” Qur’an 37:164-65 Hinduism: “Strive constantly to serve the welfare of the world; by devotion to selfless work one attains the supreme goal in life.” Bhagavad Gita 3:23 Confucianism: When the Great Tao prevailed, the world was a commonwealth; men of talent and virtue were selected, mutual confidence was emphasized, and brotherhood was cultivated. Therefore, men did not regard as parents only their own parents, nor did they treat as sons only their own sons. Old people were able to enjoy their old age; young men were able to employ their talents….They hated not to use their energies, and they used their energies not for their own benefit.” Book of Ritual 7:1.2 Judaism: “I am God’s creature and my peasant neighbor is God’s creature. My work is in the town and his work is in the country. I rise early for my work and he rises early for his work.” Talmud. Berakot 17a Christianity: “Let no one seek his own good but the good of his neighbor.” 1 Corinthians 10:24 African Traditional Religions: “Guardianship is not to give an order but to give one’s self.” Nyika Proverb (Kenya and Tanzania) The Family as the School of Love and Seedbed of Peace – Four ethical imperatives : filial piety fidelity in marriage fraternity loyalty These promote good interactions between parents and children, husband and wife, and siblings. FILIAL PIETY Judaism & Christianity: “Honor your father and your mother.” Exodus 20.12 Islam: “The Lord has decreed … that you be kind to your parents.” Qur’an 17.23 Hinduism: “Let your mother be to you like unto a god! Let your father be to you like unto a god!” Taittiriyaka Upanishad 1:11.2 Buddhism: “Those who wish to be born in [the Pure Land] of Buddha … should act filially towards their parents and support them.” Meditation on Buddha Amitayus 27 Confucianism: “ Surely proper behavior towards parents and elder brothers is the trunk of Goodness.” Analects 1.2 African Traditional Religions: “If your parents take care of you up to the time you cut your teeth, you take care of them when they lose theirs.” Akan Proverb (Ghana) FIDELITY IN MARRIAGE Judaism: “A man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.” Genesis 2:24 Christianity: “What God has joined together, let not man put asunder.” Mark 10:9 Islam: “He has planted affection and mercy between you.” Qur’an 30.21 Hinduism: “Enshrine me in your heart and let one spirit dwell within us.” Atharva Veda 7:36 Confucianism: “I will love you, and will never be weary of you.” Book of Songs, Ode 218 FRATERNITY Judaism: “Behold, how good and pleasant it is when brothers dwell in unity.” Psalm 133:1 Christianity: “Every one who is angry with his brother shall be liable to judgment.” Matthew 5:22 Islam: “Set things right between your two brothers, and fear God; haply so you will find mercy.” Qur’an 49:10 Confucianism: “When brothers live in concord and at peace, the strain of harmony shall never cease.” Doctrine of the Mean 15.3 Hinduism: “One is my brother and the other is not – is the thinking of a small men or a narrow-minded person. For those who are broad-minded or wise people the entire world is a one big family.” Maha Upanishad 6:72 LOYALTY Hinduism: “Sit in the assembly of the honest; join with those that are good and virtuous; nay, seek out a noble enemy where enmity cannot be helped and have nothing to do with the wicked and the unrighteous. Even in bondage you should live with the virtuous, the erudite, and the truthful, but not for a kingdom should you stay with the wicked and the malicious.” Garuda Purana 112 Islam: And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and pay the poor-due, and they obey God and His messenger.” Qur’an 9.71 Buddhism: “As the man one makes his friend, as the one he follows, such does he himself become.” Itivuttaka 68 Confucianism: “When two people are at one in their inmost hearts, they shatter even the strength of iron or of bronze. When two people understand each other in their inmost hearts, their words are sweet and strong, like the fragrance of orchids.” I Ching, Great Commentary 1.8.6 Christianity: “Greater love has no man than this, that a man lay down his life for his friends.” John 15:13 “ The family is the natural and fundamental group unit of society and is entitled to protection by society and the state.” Paragraph 3, Article 16 - Universal Declaration of Human Rights – 1948 As the school of love and seedbed of peace, the family is indispensable to the functioning of any society. Religious teachings encourage love in our homes, which is the basis for peaceful and thriving societies, nations, and the world. Unconditional Giving as an Extension of the Parental Heart – Priority of giving over receiving Christianity: “It is more blessed to give than to receive.” Acts 20:35 Hinduism: “Giving simply because it is right to give, without thought of return, at a proper time, in proper circumstances, and to a worthy person is enlightened giving.” Bhagavad Gita 17:20 Buddhism: “Enlightened beings are magnanimous givers, bestowing whatever they have with equanimity, without regret, without hoping for reward, without seeking honor.” Garland Sutra 21 The supreme value of unconditional love Confucianism: “One who extends his bounty can bring peace to the Four Seas.” Mencius !.A.7 Hinduism: “Compassion is the root of all religious faiths.” Basavanna, Vacana 247 Buddhism: “I should be like the sun, shining universally on all without seeking thanks or reward.” Garland Sutra 23 Judaism: “Aid an enemy before you aid a friend, to subdue hatred.” Tosefta, Baba Metzia 2:26 Christianity: “Love your enemies and pray for those who persecute you.” Matthew 5:44 Islam: “Repel the evil deed with one which is better, and lo!, he between whom and you there was enmity shall become as though he were a bosom friend.” Qur’an 41.34 Transcendent Value Endowed by God – Each person has not only sacred, cosmic and unique value but also eternal value. Sacred value. We have intrinsic and inalienable dignity as visible manifestations of the invisible Creator. Cosmic value. We are microcosms of the macrocosm. Unique Value - Never will be another person exactly like each one of us. We are unique, unrepeatable and irreplaceable. Eternal value. We are eternal beings who will live forever in the spiritual world with God. The fact that each person has these transcendent values is the basis of human dignity and universal human rights. Each Person Has Eternal Value Judaism: “The dust returns to the earth as it was, and the spirit returns to God who gave it.” Ecclesiastes 12:7 Christianity: “For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.” 2 Corinthians 5:1 Islam: “You prefer this life, although the life to come is better and more enduring.” Qur’an 87.16 Sikhism: “Man wails over the loss of what he calls his: know, the Self is not perishable.” Adi Granth, Gauri, M.5 p. 188 Hinduism: “Now my breath and spirit goes to the Immortal, and this body ends in ashes.” Isha Upanishad 27 Confucianism: “All living living must die, and dying, return to the ground…. But the spirit issues forth, and is displayed on high in a condition of glorious brightness.” Book of Ritual 21.2.1 Native American Religions: “Mourners who wail for their dead hear spirit voices reply, and thus they know that their lost ones are always near.” Yakima tradition Integrative Perspective of Human Rights – Both decreed by law and endowed by our creator Both guided by natural law and moral law Principles for Securing Peace and Human Rights Promote the common good by living for the sake of others Uphold the family as the school of love and peace, protecting family values. Promote understanding, respect, and cooperation among people of different religions, cultures, and nations. Promote spiritual, moral, and unifying leadership based on universal values. For further reflection see: World Scripture: A Comparative Anthology of Sacred Texts http://origin.org/ucs/ws/ws.cfm For interreligious perspectives on human rights, see: Universal Peace Federation: http://www.upf.org/united-nations/human-rights Fundacion Educativa para la Paz: http://www.fei.edu.uy/ - http://educacion.co.nr/ Geneva Interfaith Intercultural Alliance: http://www.giia.ch ----------------------------------
US Declaration of Independence: “endowed by their Creator with certain inalienable Rights” - Declarations of rights in both the United States and France, which are bases of modern political thought, begin with a reference to God as the source of rights: “We hold these truths to be self evident, that all men are created equal, that they are endowed by their Creator with certain inalienable Rights, that among these are Life, Liberty and the pursuit of Happiness.” ( DECLARATION OF INDEPENDENCE - July 4, 1776 )
French Declaration of the Rights of Man and the Citizen: “under the auspices of the Supreme Being” “… the National Assembly recognizes and declares, in the presence and under the auspices of the Supreme Being , the following rights of man and of the citizen ” recognizing them as “natural, inalienable and sacred.” (Declaration of the Rights of Man and the Citizen, Paris, August 26, 1789) If the Universal Declaration of Human Rights is a synthesis of previous thinking about human rights, why is there no mention of God?
Early Draft of the Universal Declaration of Human Rights : “endowed by their nature with reason and conscience.” The draft of the first article, stating that “human beings are endowed by their nature with reason and conscience,” was debated (R. Cassin, Dr. Malik, Dr. Chang, among others) between September 21 and December 8, 1948. The delegation from Brazil (Austregésilo de Athayde) suggested that the first article of the Declaration read as follows: “Created in the image and likeness of God , they are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.”
Debates within the Commission on Human Rights about a reference to God in the UNIVERSAL DECLARATION OF HUMAN RIGHTS - “With the goal of defending the rights proclaimed by the declaration, it is important that they not be expressed in terms that are too general. In the Preamble, there should be a reference to God as the absolute origin of human rights, as of all rights. This would recognize the importance of the great spiritual currents for maintaining and developing international cooperation…. The work of the Commission would be much more profoundly tied to the will and hopes of the masses of people if, instead of being only a dry expression of agnostic philosophy, it would also reflect the religious faith of the greater part of humanity.” Austregésilo de Athayde - Representative of Brazil in the Commission
Debates within the Commission on Human Rights about a reference to God in the UNIVERSAL DECLARATION OF HUMAN RIGHTS - Charles H. Malik of Lebanon wanted an explicit reference to God in the first article, to establish that people are endowed with “some inalienable rights given by their Creator.” René Cassin of France, among others, did not agree, because this could have reduced the universality of the document. Priority was placed on gaining universal support for a proclamation of human rights in a complex world divided by traditions, religions, and ideologies with different view of life. (René Cassin asked that the Declaration be defined as “universal” instead of “international.”)
Debates within the Commission on Human Rights about a reference to God in the UNIVERSAL DECLARATION OF HUMAN RIGHTS - Dr. Peng-Chun Chang of China wanted to accommodate the Confucian perspective, which acknowledges “heaven” but does not have a concept of God. Han had “God” and “by nature” eliminated from the text of Article 1, which in its final form reads: “All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.” The Canadian Bill of Rights (1960) ハ http://laws.justice.gc.ca/eng/C-12.3/page-1.html AndThe Canadian Charter of Rights and Freedom (1982) http://laws.justice.gc.ca/en/charter/1.html ハハ Both make reference to God as you can read below.The 1960 version is more comprehensive whereas the 1982 version is not as precise. ハ Canadian Bill of Rights (1960) reads as follows: ハ Canadian Bill of Rights1960, c. 44 [Assented to August 10th, 1960]An Act for the Recognition and Protection of Human Rights and Fundamental FreedomsPreambleThe Parliament of Canada, affirming that the Canadian Nation is founded upon principles that acknowledge the supremacy of God, the dignity and worth of the human person and the position of the family in a society of free men and free institutions;Affirming also that men and institutions remain free only when freedom is founded upon respect for moral and spiritual values and the rule of law;And being desirous of enshrining these principles and the human rights and fundamental freedoms derived from them, in a Bill of Rights which shall reflect the respect of Parliament for its constitutional authority and which shall ensure the protection of these rights and freedoms in Canada: ハ The Canadian Charter of Rights and Freedom (1982) PART ICANADIAN CHARTER OF RIGHTS AND FREEDOMS Whereas Canada is founded upon principles that recognize the supremacy of God and the rule of law: Guarantee of Rights and Freedoms Rights and freedoms in Canada 1. ハ The ハ Canadian Charter of Rights and Freedoms ハ guarantees the rights and freedoms set out in it subject only to such reasonable limits prescribed by law as can be demonstrably justified in a free and democratic society.Fundamental Freedoms Fundamental freedoms 2. ハ Everyone has the following fundamental freedoms: (a) ハ freedom of conscience and religion; (b) ハ freedom of thought, belief, opinion and expression, including freedom of the press and other media of communication; (c) ハ freedom of peaceful assembly; and (d) ハ freedom of association. ハ
Consider adding reference to God in the UNIVERSAL DECLARATION OF HUMAN RIGHTS - More than 60 years later, it is time to consider adding a references to God and absolute values without danger of losing universal acceptance. One way of protecting the necessary “universality” (respecting all positions) is to use the elegant text of the Preamble to the Constitution of Poland, which recognizes “those who believe that God is the origin of justice, beauty and goodness , [the bases of human rights] and many other values, and those who may not believe in God but still appreciate these values. ” Photo of Eleanor Roosevelt holding up the Universal Declaration of Human Rights in Spanish.
Human Rights: Granted by Law and Endowed by Nature - Adherents of natural law hold that human rights do not reside in legal documents but are inherent in our very nature as human beings, a nature that is superior to and precedes all legal decrees. Religious traditions hold that such natural rights are God-given characteristics. Adherents of positivism hold that the only rights are those accorded by legal documents. “Rights are not something pre-existing by nature which we may discovered, such as chromosomes or continents. Rights are something that we create through our conventions. Thus, the question is not what rights do creatures have but rather what rights do we want to have?” - Jesús Mosterín. “Creating Rights.” El País, 29-8-1999
Human Rights: Granted by Law and Endowed by Nature – “Only if they are grounded in the objective requirements of the nature bestowed on man by the Creator , can the rights attributed to him be affirmed without fear of contradiction .... Consequently it is important for international agencies not to lose sight of the natural foundation of human rights. This would enable them to avoid the risk, unfortunately ever-present, of sliding towards a merely positivistic interpretation of those rights.” Benedict XVI. Message on the World Day of Peace, January 1, 2007
Human Rights: Granted by Law and Endowed by Nature - The protection of love and life, freedom of conscience and responsibility as well as property and many other inalienable rights do not exist merely because some people have discovered or recognized them or because laws have been decreed about them. On the contrary, love, life, freedom of conscience, and responsibility as well as property in fact existed before hand. This gave people the need to make laws for their protection. The existence of a written constitution which expresses the sovereign will of the people and their families in terms of principles of justice and natural law is the most effective protection against the abuse of power, destruction of liberty, and human weaknesses of those who govern us.
Human Rights Are Conferred by God - Each and every human being, without distinction of gender, race, ethnicity, class or social condition possesses the same special dignity, by nature or because it was conferred by God, which distinguishes them from the rest of the creatures, and they bear the same sacred, cosmic, unique, and eternal value which is innate and intrinsic to their human condition, and therefore they all merit the same exquisite consideration and greatest respect. ( Dr. Miguel Angel Cano – Ethics and Peace )
Each Person Has Sacred Value – Judaism : “Then the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” Genesis 2.7 Christianity: “Do you not know that you are God’s temple and that God’s spirit dwells in you?” I Corinthians 3:16 Islam: “He shaped him, and breathed His spirit in him.” Qur’an 32.8-9 Sikhism : “All from one clay are made; in all one Light shines. One breath pervades all.” Adi Granth, Gauri, M.5 p. 188 Hinduism: “That which is the finest essence—this whole world has that as its soul. That is Reality. That is the Self. That art thou.” Changogya Upanishad 6.8.7 Confucianism: “Fire blazing from the earth. The superior man reflects in his person the glory of [Heaven’s] virtue.” I Ching 35: Progress
Each Person Has Cosmic Value – Judaism: “All that the Holy One created in the world He created in man.” Talmud. Abot de Rabbi Nathan 31 Christianity: “ For what will it profit a man, if he gains the whole world and forfeits his life?” Matthew 16:26 Islam: “We shall show them Our signs in the horizons and in themselves, till it is clear to them that it is the truth.” Qur’an. 41.53 Hinduism: “Man is the product of the attributes of Heaven and Earth, by the interaction of the dual forces of nature, the union of the animal and intelligent souls, and the finest subtle matter o the five elements.” Aitareya Upanishad 1.1 Buddhism: “The Essence of Mind is great because it embraces all things, since all things are within our nature.” Sutra of Hui Neng 2
Each Person Has Unique Value Judaism: “If a man strikes many coins from one mold, they all resemble one another, but the King of Kings, the Holy One, made each man in the image of Adam, and yet not one of them resembles his fellow.” Mishnah Sanhedrin 4.5 Islam: “ We prescribe for the Children of Israel that whoever kills a human being, except to retaliate for manslaughter or for corruption done in the land, it shall be as if he had killed all of humanity; and whoso saves the life of one, it shall be as if he had saved the lives of all humankind.” Qur’an 5:32 Buddhism: “In heaven and on earth, I alone am the Honored One.” Ch’ang A-han Ching
Transcendent Value Endowed by God – Each person has sacred, cosmic and unique value and is endowed with irrevocable dignity; therefore, people are not means but ends in themselves. Sacred value . We have intrinsic and inalienable dignity as visible manifestations of the invisible Creator. Cosmic value . We are microcosms of the macrocosm. Unique Value - Never will be another person exactly like each one of us. We are unique, unrepeatable and irreplaceable. The fact that each person has these transcendent values is the basis of universal human rights and an ethical society.
Religion Gives Both Vertical and Horizontal Orientations – Spiritual and religions traditions have a vertical role, which calls us to a relationship with the Creator, and a horizontal dimension, which calls us to accept, respect, and love others. Judaism: “You shall love the Lord your God will all your heart, and with all your soul, and with all your might.” Deuteronomy 6:5 Christianity: “Our Father, who art in heaven.” Matthew 6:9 Islam: “In the name of God, the Beneficent, the Merciful.” Qur’an 1:1 Confucianism: “The superior man, taking his stance as righteousness requires, adheres firmly to Heaven’s decrees.” I Ching 50: Sacrificial vessel Hinduism: “From the unreal lead me to the Real! From darkness lead me to the light!” Brihaaranyaka Upanishad 1.3.28
Universal Principle of Reciprocal Relations - Human beings—just as all creatures and all things—are not made to exist or live alone, isolated or completely independent. Instead, they are configured by nature or by God to maintain multiple physiological interactions within themselves and with their environment. Therefore, we establish—in voluntary, responsible and creative forms—a series of fluid, harmonious, and stable relationships in which we reciprocally exchange love, affection, care, ideas, knowledge, goods, and services with other human beings and other creatures. This is vital for the preservation of our existence, multiplication, the development of our character, the cultivation of our talents, and our ability to experience the highest degree of joy and shared happiness. (Dr. Miguel Angel Cano – Ethics and Peace)
Natural Law of Karma - Cosmic Justice – Judaism: “I the Lord search the mind and try the heart, to give to every man according to his ways, according to the fruit of his doings.” Jeremiah 17:10 Christianity: “Whatever a man sows, that he will also reap.” Galatians 6:7 Islam: “Whatever affliction may visit you is for what your own hands have earned.” Qur’an 42:30 Hinduism: “Unrighteousness, practiced n this world, does not at once produce its fruit; but, like a cow, advancing slowly, it cuts off the roots of him who committed it.” Laws of Manu 4:172 Buddhism: “An ignorant man committing evil deeds does not realize the consequences. The imprudent man is consume by his own deeds, like one burnt by a fire.” Dhammapada 136 Taoism: “In heaven and earth there are spirits that take account of men’s transgressions, and, according to the lightness or gravity of their offenses, take away from the term of their life.” Treatise on Response and Retribution 1-2 African Traditional Religions: “Ashes fly back in the face of him who throws them.” Yoruba proverb (Nigeria)
Moral Law Expressed in Religious Codes Four general prohibitions : Don’t rob. Don’t lie. Don’t kill. Don’t have illicit sexual relations. These prevent bad interactions Judaism and Christianity: 10 Commandments ( Exodus 20:1-17 ) Islam: Sacred duties ( Qur’an 6:151-53 ) Hinduism: Universally applicable dharma ( Laws of Manu ) Buddhism: Five Precepts ( Nagarjuna, Precious Garland 809 )
Justice and Reciprocity in Both Natural Law and Moral Law – Hinduism : “According as one conducts himself, so does he become.” ( Brihadaranyaka Upanishad 4.4.5 Buddhism: “According to what deeds are done, do their resulting consequences come to be.” Garland Sutra 10 Judaism: “Do justice, love mercy, and walk humbly with thy God.” Micah 6:8 Islam: “Stand out firmly for justice.” Qur’an 4:135 Confucianism: “Recompense injury with justice, and recompense kindness with kindness.” Analects 14:36
Expressed in the Golden Rule – Golden Rule - Treat others as you wish them to treat you . Christianity : “Do unto others as you would have them do unto you” ( Matthew 7:12 ) Islam: “No one is a believer until he desires for his brother that which he desires for himself.” ( Sunnah ) African Traditional Religions: “What you give - or do - to others, they will give - or do - to you.” ( Rwandan proverb ) Silver Rule - Don’t do to others what you don’t want them to do to you. Hinduism: “This is the sum of duty: Do naught unto others which would cause you pain if done to you.” ( Mahabharata 5:15,17 ). Buddhism: “Hurt not others in ways that you yourself would find hurtful.” ( Udana-varga 5:18 ) Confucianism: “Surely it is the maxim of loving kindness: Do not unto others what you would not have them do to you.” ( Analects 15:23 ) Judaism: “What is hateful to you, do not do to your fellow man. That is the entire Law; all the rest is commentary.” ( Talmud, Shabbat 31a ) God is the source of love, life and peace… Those who promote conflict, hatred, violence and terrorism have to be informed that to the extent to which they do that, to that extent they are not good members of any religion. ( Cardinal Francis Arinze - Assisi - January 24, 2002 )
Benefits of Living by the Moral Law – Judaism: “The law of the Lord is perfect, reviving the soul.” Psalm 19:7 Christianity: “He who looks into the perfect law, the law of liberty, and perseveres, being o hearer that forgets but a doer that acts, he shall be blessed in his doing.” James 1:25 Islam: “Let there arise out of you a group of people, inviting to all that is good, enjoining what is right and forbidding what is wrong.” Qur’an 3:104 Hinduism: “Those who live in accordance with the divine laws without complaining, firmly established in faith, are released from karma.” Bhagavad Gita 3.31 Buddhism: “He who loves Dhamma progresses, he who hates it declines.” ( Sutta Nipata 92 ) Confucianism: “The moral man’s life is an exemplification of the universal order, because he is a moral person who unceasingly cultivates his true self or moral being.” Doctrine of the Mean 2 Taoism: “What the Tao plants cannot be plucked, what Tao clasps cannot slip.” Tao Te Ching 54
Principle of Development Through Cooperation Centered on a Common Purpose People - High purpose, mutual benefit The progress or development of humanity—whether economic, scientific, technical, artistic, or social—produces principally, by means of communication, understanding, dialogue, or consensus, a harmonious cooperation and mutual interdependence among individuals, families, communities, nations and civilizations, centered on common purposes and shared goals, and not by means of fighting, conflict, or mutual destruction. - Progress is based on ethical interaction.
COOPERATION Judaism: “All God's creatures borrow from the other, yet make peace with one another without lawsuits.” Midrash, Exodus Rabbah 31.154 Christianity: “We are members one of another.” Ephesians 4.255 Islam: “Abu Musa narrated that the Prophet said, ‘ A believer to another believer is like a building whose different parts enforce each other.’” Hadith of Bukhari 8:55 Buddhism: “ It is not difficult to see t hat my body is also that of others in the same way as the hands and so forth a re regarded as limbs of the body, ” Shantideva, Guide to the Bodhisattva's Way of Life 8.112-167. Taoism: “Everything has its ‘that’; everything has its ‘this’. From the point of view of ‘that’ you cannot see it, but through understanding you can know it. So I say, ‘that’ comes out of ‘this’ and ‘this’ depends on ‘that’--which is to say that ‘this’ and ‘that’ give birth to each other . A state in which ‘this’ and ‘that’ no longer find their opposites is called the Hinge of the Way. When the hinge is fitted into the socket, it can respond endlessly.” Chuang Tzu 2
Serving the Common Good - Living for Others “… he who wishes to be great among let him be a servant… the Son of man came not to be served but to serve…” ( Matthew 20: 26-28 )
SERVING THE COMMON GOOD Islam: “There is not one of us but has his appointed position, and we are verily ranged in ranks [for service].” Qur’an 37:164-65 Hinduism: “Strive constantly to serve the welfare of the world; by devotion to selfless work one attains the supreme goal in life.” Bhagavad Gita 3:23 Confucianism: When the Great Tao prevailed, the world was a commonwealth; men of talent and virtue were selected, mutual confidence was emphasized, and brotherhood was cultivated. Therefore, men did not regard as parents only their own parents, nor did they treat as sons only their own sons. Old people were able to enjoy their old age; young men were able to employ their talents….They hated not to use their energies, and they used their energies not for their own benefit.” Book of Ritual 7:1.2 Judaism: “I am God’s creature and my peasant neighbor is God’s creature. My work is in the town and his work is in the country. I rise early for my work and he rises early for his work.” Talmud. Berakot 17a Christianity: “Let no one seek his own good but the good of his neighbor.” 1 Corinthians 10:24 African Traditional Religions: “Guardianship is not to give an order but to give one’s self.” Nyika Proverb (Kenya and Tanzania)
The Family as the School of Love and Seedbed of Peace – Four ethical imperatives : filial piety fidelity in marriage fraternity loyalty These promote good interactions between parents and children, husband and wife, and siblings. FILIAL PIETY Judaism & Christianity: “Honor your father and your mother.” Exodus 20.12 Islam: “The Lord has decreed … that you be kind to your parents.” Qur’an 17.23 Hinduism: “Let your mother be to you like unto a god! Let your father be to you like unto a god!” Taittiriyaka Upanishad 1:11.2 Buddhism: “Those who wish to be born in [the Pure Land] of Buddha … should act filially towards their parents and support them.” Meditation on Buddha Amitayus 27 Confucianism: “ Surely proper behavior towards parents and elder brothers is the trunk of Goodness.” Analects 1.2 African Traditional Religions: “If your parents take care of you up to the time you cut your teeth, you take care of them when they lose theirs.” Akan Proverb (Ghana)
FIDELITY IN MARRIAGE Judaism: “A man shall leave his father and mother and be joined to his wife, and the two shall become one flesh.” Genesis 2:24 Christianity: “What God has joined together, let not man put asunder.” Mark 10:9 Islam: “He has planted affection and mercy between you.” Qur’an 30.21 Hinduism: “Enshrine me in your heart and let one spirit dwell within us.” Atharva Veda 7:36 Confucianism: “I will love you, and will never be weary of you.” Book of Songs, Ode 218 FRATERNITY Judaism: “Behold, how good and pleasant it is when brothers dwell in unity.” Psalm 133:1 Christianity: “Every one who is angry with his brother shall be liable to judgment.” Matthew 5:22 Islam: “Set things right between your two brothers, and fear God; haply so you will find mercy.” Qur’an 49:10 Confucianism: “When brothers live in concord and at peace, the strain of harmony shall never cease.” Doctrine of the Mean 15.3 Hinduism: “One is my brother and the other is not – is the thinking of a small men or a narrow-minded person. For those who are broad-minded or wise people the entire world is a one big family.” Maha Upanishad 6:72
LOYALTY Hinduism: “Sit in the assembly of the honest; join with those that are good and virtuous; nay, seek out a noble enemy where enmity cannot be helped and have nothing to do with the wicked and the unrighteous. Even in bondage you should live with the virtuous, the erudite, and the truthful, but not for a kingdom should you stay with the wicked and the malicious.” Garuda Purana 112 Islam: And the believers, men and women, are protecting friends one of another; they enjoin the right and forbid the wrong, and they establish worship and pay the poor-due, and they obey God and His messenger.” Qur’an 9.71 Buddhism: “As the man one makes his friend, as the one he follows, such does he himself become.” Itivuttaka 68 Confucianism: “When two people are at one in their inmost hearts, they shatter even the strength of iron or of bronze. When two people understand each other in their inmost hearts, their words are sweet and strong, like the fragrance of orchids.” I Ching, Great Commentary 1.8.6 Christianity: “Greater love has no man than this, that a man lay down his life for his friends.” John 15:13
“ The family is the natural and fundamental group unit of society and is entitled to protection by society and the state.” Paragraph 3, Article 16 - Universal Declaration of Human Rights – 1948 As the school of love and seedbed of peace, the family is indispensable to the functioning of any society. Religious teachings encourage love in our homes, which is the basis for peaceful and thriving societies, nations, and the world.
Unconditional Giving as an Extension of the Parental Heart – Priority of giving over receiving Christianity: “It is more blessed to give than to receive.” Acts 20:35 Hinduism: “Giving simply because it is right to give, without thought of return, at a proper time, in proper circumstances, and to a worthy person is enlightened giving.” Bhagavad Gita 17:20 Buddhism: “Enlightened beings are magnanimous givers, bestowing whatever they have with equanimity, without regret, without hoping for reward, without seeking honor.” Garland Sutra 21 The supreme value of unconditional love Confucianism: “One who extends his bounty can bring peace to the Four Seas.” Mencius !.A.7 Hinduism: “Compassion is the root of all religious faiths.” Basavanna, Vacana 247 Buddhism: “I should be like the sun, shining universally on all without seeking thanks or reward.” Garland Sutra 23 Judaism: “Aid an enemy before you aid a friend, to subdue hatred.” Tosefta, Baba Metzia 2:26 Christianity: “Love your enemies and pray for those who persecute you.” Matthew 5:44 Islam: “Repel the evil deed with one which is better, and lo!, he between whom and you there was enmity shall become as though he were a bosom friend.” Qur’an 41.34
Transcendent Value Endowed by God – Each person has not only sacred, cosmic and unique value but also eternal value. Sacred value . We have intrinsic and inalienable dignity as visible manifestations of the invisible Creator. Cosmic value . We are microcosms of the macrocosm. Unique Value - Never will be another person exactly like each one of us. We are unique, unrepeatable and irreplaceable. Eternal value . We are eternal beings who will live forever in the spiritual world with God. The fact that each person has these transcendent values is the basis of human dignity and universal human rights.
Each Person Has Eternal Value Judaism: “The dust returns to the earth as it was, and the spirit returns to God who gave it.” Ecclesiastes 12:7 Christianity: “For we know that if the earthly tent we live in is destroyed, we have a building from God, a house not made with hands, eternal in the heavens.” 2 Corinthians 5:1 Islam: “You prefer this life, although the life to come is better and more enduring.” Qur’an 87.16 Sikhism : “Man wails over the loss of what he calls his: know, the Self is not perishable.” Adi Granth, Gauri, M.5 p. 188 Hinduism: “Now my breath and spirit goes to the Immortal, and this body ends in ashes.” Isha Upanishad 27 Confucianism: “All living living must die, and dying, return to the ground…. But the spirit issues forth, and is displayed on high in a condition of glorious brightness.” Book of Ritual 21.2.1 Native American Religions: “Mourners who wail for their dead hear spirit voices reply, and thus they know that their lost ones are always near.” Yakima tradition
Integrative Perspective of Human Rights – Both decreed by law and endowed by our creator Both guided by natural law and moral law
Principles for Securing Peace and Human Rights Promote the common good by living for the sake of others Uphold the family as the school of love and peace, protecting family values. Promote understanding, respect, and cooperation among people of different religions, cultures, and nations. Promote spiritual, moral, and unifying leadership based on universal values.
For further reflection see: World Scripture: A Comparative Anthology of Sacred Texts http://origin.org/ucs/ws/ws.cfm For interreligious perspectives on human rights, see: Universal Peace Federation : http://www.upf.org/united-nations/human-rights Fundacion Educativa para la Paz: http://www.fei.edu.uy/ - http://educacion.co.nr/ Geneva Interfaith Intercultural Alliance : http://www.giia.ch ----------------------------------