BERNARDO, STEFAN ELLISE A. 1-A HUMAN RIGHTS AND RELIGION CHRISTIANITY CHRISTIANIT Y
ISLAM
Right to life
Right to Life
Genesis 1:26 Then God said, ―Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth.‖
Sanctity and absolute value of human life are upheld in the Qur‘an. Almighty Allah says,
Genesis 1:27 So God created man in his own image, in the image of God he created him; male and female he created them. Job 10:12 You gave me life and showed me kindness, and in your providence watched over my spirit. Amos 1:13 This is what the LORD says: ―For three sins of Ammon, even for four, I will not relent. Because he ripped open the pregnant women of Gilead in order to extend his borders.‖ borders. ‖ Exodus 23:7 Have nothing to do with a false charge and do not put an innocent or honest person to death, for I will not acquit the guilty. Proverbs 6:16-17 There are six things the LORD hates, seven that are detestable to him: haughty eyes, a lying tongue, hands that shed innocent blood.
―And that you slay not the life, which Allah has made sacred, except for the requirements of justice. This He has enjoined you with, in order that you may discern.‖ (Al-An`am 6:151)
The Qur‘an points out that, in essence, the life of each individual is comparable to that of all humankind and should therefore be treated with the utmost care: ―For this reason did We decree for the child ren of Israel that (for) whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though they slew all humankind, and (for) whoever keeps it alive, it is as though they kept alive all humankind‖ (Al-Ma‘idah (Al-Ma‘idah 5:32)
Right to Respect Almighty Allah says, ― Verily we have 1eighbou the Children of Adam‖ (Al(Al -Israa‘ 17:70). Human beings are deemed worthy of esteem because, of all creation, they alone chose to accept the Trust, one aspect of which is freedom of the will. Almighty Allah says,
Exodus 20:1 You shall not murder.
―Verily We offered the Trust unto the heavens and the earth and the mountains, but they shrank from bearing it and feared from it, and man undertook it; indeed he is unjust, ignorant‖ (Al (Al-Ahzab -Ahzab 33:72)
1 Corinthians 6:19-20 Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received
Human beings can exercise freedom of the will because they possess the rational faculty faculty that distinguishes them from all other creatures. In the Glorious Qur‘an, Almighty Allah says,
JUDAISM Devarim 24:14-15 (Deut. ) Do not take advantage of a hired man who is poor and needy, whether he is a brother Israelite or an alien… otherwise he may cry to the Lord against you, and you will be guilty of sin.
Job 31:15 Did not he who made me in the womb make them? And did not the same One fashion us in the womb? Isaiah 1:17 Seek justice (mishpat), rescue the oppressed, defend the orphan, plead for the widow. Isa. 10:1-2 Woe to those who make iniquitous decrees, who write oppressive statutes, to turn aside the needy from justice and to rob the poor poor of my people of their rights (misphat), that widows may be your spoil, and that you may make the orphans your prey! Devarim 10:19 (Deut.). ‗Love the refugee, because you were refugees in Egypt‘
from God? You are not your own; you were bought at a price. Therefore honor God with your bodies.
―And when your Lord said to the angels, ‗I will place a vicegerent in the earth.‘‖(Al-Baqarah 2:30)
Justice Exodus 21:22-25 When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the woman‘s husband shall impose on him, and he shall pay as the judges determine. But if there is harm, then you shall pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe. Matthew 5:38-39 ―You have heard that it was said, ‗An eye for an eye and a tooth for a tooth.‘ But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. Proverbs 31:8-9 Open your mouth for the mute, for the rights of all who are destitute. Open your mouth, judge righteously, defend the rights of the poor and needy. Psalm 82:3 Give justice to the weak and the f atherless; maintain the right of the afflicted and the destitute. Isaiah 1:17 Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widow‘s cause. Micah 6:8 He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God? 1 Peter 2:18 Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust.
Although human beings can become ―the lowest of the low‖ (by doing evil deeds), Almighty Allah declares that they have been made ―in the best make‖: ―Indeed We created man in the best make. Then We render him the lowest of the low, except those who believe and do righteous deeds: They shall have a reward unfailing‖ (At-Tin 95:4 – 6)
Human beings have the ability to think, discern right from wrong, and do good and avoid evil. Thus, on account of the promise contained in being human (namely, the potential to be Allah‘s vicegerents on earth), all human beings are to be respected and their humanness is to be considered an end in itself. Right to Justice. The right to seek justice and the duty to do justice are greatly emphasized in the Qur‘an. Almighty Allah says, ―O you who believe, be upright for Allah, bearers of witness with justice, and let not hatred of a people incite you not to deal justly. Deal justly — that is nearer to piety, and be careful of (your duty toward) Allah; surely Allah is Ever-Aware of what you do‖ (Al-Ma‘idah 5:8)
And again, in Surat An- Nisaa‘, the importance of upholding justice is emphasized: ―O you who believe, be maintainers of justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) near relatives, whether (the case be of) a rich or a poor, for Allah is nearer unto both (than you are).
Matthew 7:1-5 Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brother‘s eye, but do not notice the log that is in your own eye? Or how can you say to your brother, Let me take the speck out of your eye, when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother‘s eye.
Therefore, do not follow (your) low desires, lest you deviate, and if you swerve or turn aside, then surely Allah is Ever-Aware of what you do‖(An Nisaa‘4:135)
In the context of justice, two concepts are used in the Qur‘an: `adl (Arabic for justice) and ihsan(Arabic for goodness and perfection). Almighty Allah says, ―Verily Allah enjoins the doing of justice and the doing of good and the giving to the kindred, and He forbids lewdness and abomination and wickedness‖ (An-Nahl 16:90)
Right to Liberty Galatians 5:13 For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. John 8:36 So if the Son sets you free, you will be free indeed. 2 Peter 2:19 They promise them freedom, but they themselves are slaves of corruption. For whatever overcomes a person, to that he is enslaved. John 8:32 And you will know the truth, and the truth will set you free.‖
Both concepts are enjoined, and both are related to the idea of balance. However, the two concepts are not identical in meaning. `Adl is defined by A.A.A. Fyzee, a well-known Muslim scholar, as to be equal, neither more nor less. Explaining this concept, Fyzee wrote, In a court of justice, the claims of the two parties must be considered evenly, without undue stress being laid upon one side or the other. Justice introduces the balance in the form of scales that are evenly balanced. `Adl was described in similar terms by Abul Kalam Azad(1888 – 1958), a noted writer and famous translator of the Qur‘an: What is justice but the avoiding of excess? There should be neither too much nor too little, hence the use of scales as the emblems of justice.
Isaiah 61:1 The Spirit of the Lord God is upon me, because the Lest any one try to do too much or too little, it is Lord has anointed me to bring good news to the poor; pointed out in the Qur‘an that no human being can he has sent me to bind up the broken hearted, to carry another‘s burden or attain anything without proclaim liberty to the captives, and the opening of the striving for it. Almighty Allah says, prison to those who are bound; ―Or has he not been informed of what is in the Romans 8:1-2 Scriptures of Moses and (of) Abraham, who There is therefore now no condemnation for those who fulfilled (the commandments), that no bearer of are in Christ Jesus. For the law of the Spirit of life has burden shall bear the burden of another and that set you free in Christ Jesus from the law of sin and man shall have nothing but what he strives
death.
for?‖(An-Najm 53:36 – 39)
1 Corinthians 7:21-22 Were you a slave when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) For he who was called in the Lord as a slave is a freedman of the Lord. Likewise he who was free when called is a slave of Christ.
As individual merit is part of `adl, the Qur‘an teaches that merit is not determined by lineage, sex, wealth, worldly success, or religion; it is rather determined by righteousness. Righteousness consists of both right iman (faith or belief) and just `amal (actions or deeds), as clearly indicated by Almighty Allah:
Galatians 5:1 ESV For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. Freedom of Speech Acts 4:29 Now, Lord, consider their threats and enable your servants to speak your word with great boldness. Ephesians 6:19 Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel, Ephesians 6:20 For which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should. Philippians 1:14 Because of my chains, most of the brothers in the Lord have been encouraged to speak the word of God more courageously and f earlessly.
Psalm 127:3-5 Behold, children are a heritage from the Lord, the fruit of the womb a reward. Like arrows in the hand of a warrior are the children of one‘s youth. Blessed is the man who fills his quiver with them! He shall not be
―It is not righteousness that you turn your faces toward the east and the west, but righteous are those who believe in Allah and the Last Day and the angels and the Book and the Prophets, and give away wealth, out of love for Him, to the kinfolk and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the slaves, and keep up Prayer and pay the poor rate, and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts. Such are they who are true (to themselves), and such are they who guard (against evil)‖(Al-Baqarah 2:177) ―Verily the most 4eighbou of you in the sight of Allah is the most righteous of you‖(Al -Hujurat 49:13)
Surat An- Nisaa‘ clearly distinguishes between passive believers and those who strive in the way of Allah: ―Not equal are those of the believers who sit still — other than those who have a (disabling) hurt — and those who strive in the way of Allah with their wealth and lives. Allah has conferred on those who strive with their wealth and lives a rank above the sedentary, and unto each Allah has promised good, but Allah shall grant to those who strive a great reward above the sedentary‖ (An-Nisaa‘ 4:95)
Right to Freedom Islam is deeply concerned about liberating human beings from any kind of bondage. God is aware of the
put to shame when he speaks with his enemies in the gate. Exodus 20:13-17 ―You shall not murder. You shall not commit adultery. You shall not steal. You shall not give false testimony against your 5eighbour .‖ You shall not covet your 5eighbour ‘s house. You shall not covet your 5eighbour ‘s wife, or his male or female servant, his ox or donkey, or anything that belongs to your 5eighbour. Matthew 5:1-12 The Beatitudes He said: 3 ―Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4 Blessed are those who mourn, for they will be comforted./ 5 Blessed are the meek, for they will inherit the earth. 6 Blessed are those who hunger and thirst for righteousness, for they will be filled. 7 Blessed are the merciful, for they will be shown mercy. 8 Blessed are the pure in heart, for they will see God. 9 Blessed are the peacemakers, for they will be called children of God. 10 Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. 11 ―Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. 12 Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.
human tendency toward dictatorship and despotism. Thus, in the Glorious Quran, which Muslims believe is the word of God, we can read what means, ―It is not (possible) for any human being that Allah should give him the Book and wisdom and prophethood and then he should say to humankind, ‗Be my servants rather than Allah‘s,‘ but (he would say), ‗Be you faithful servants of the Lord by virtue of your constant teaching of the Book and of your constant studying thereof.‘‖ (Aal`Imran 3:79)
The institution of human slavery is of course extremely important in the context of human freedom. Slavery was widely prevalent in Arabia at the time of the advent of Islam, and the Arab economy was based on it. Not only did the Quran insist that slaves should be treated in a just and humane way, but also it continually urged the freeing of slaves. In the context of treating slaves humanely, God says what means, ―And serve Allah. Ascribe nothing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and into the 5eighbour who is of kin (unto you) and the 5eighbour who is not of kin and the fellow traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful.‖ (An-Nisaa‘ 4:36)
By enjoining Muslims to free the prisoners of war (either by an act of grace or in return for a ransom), the Quran virtually abolished slavery, as most slaves were prisoners of war. ―And afterward either grace or ransom till the war lay down its burdens‖ (Muhammad 47:4)
In fact, the Quran does not explicitly state that slavery is to be abolished. However, it does not follow that it is to be continued, particularly in view of the
numerous ways in which the Quran seeks to eliminate this absolute evil. A book that does not give a king or a prophet the right to command absolute obedience from another human could not possibly sanction slavery in any sense of the word. The greatest guarantee of personal freedom for a Muslim lies in the Quranic decree that no one other than God can limit human freedom. ―Or have they partners (of Allah) who have made lawful for them in religion that which Allah allowed not?‖ (Ash-Shura 42:21)
This guarantee also lies in the following statement: ―Judgment rests with Allah alone‖ (Yusuf 12:40) The Quranic proclamation that, ―There is no compulsion in religion] (Al -Baqarah 2:256‖, guarantees freedom of religion and worship. This means that, according to the Quranic teachings, non-Muslims living in Muslim territories should have the freedom to follow their own religious beliefs and traditions without intimidation or harassment.
A number of Quranic verses clearly state that the responsibility of Prophet Muhammad (peace and blessings be upon him) was to convey the message of God, not to compel anyone to believe in it. The right to exercise free choice in matters of belief is unambiguously endorsed in the Quran. ―And say, ―(It is) the truth from the Lord of you (all),‖ so let those who please believe, and let those who please disbelieve‖ (Al-Kahf 18:29)
In the Quran, the right to r eligious freedom is recognized, not only in the case of other believers in God, but also in the case of unbelievers in God (if they
are not aggressive toward Muslims). ―And do not revile those whom they call upon besides Allah, lest they wrongfully revile Allah out of ignorance. Thus unto every people have We made their deeds seem fair; then to their Lord shall be their return, so He will inform them of what they did‖ (Al-An`am 6:108)
This right to freedom includes the right to be free to tell the truth. The Quranic term for truth is haqq, which is also one of God ‘s attributes. Standing up for the truth is a right and a responsibility that a Muslim may not disclaim even in the face of the greatest danger or difficulty. ―O you who believe! Be you staunch in justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of) a rich man or a poor man, for Allah is nearer unto both (than you are). So follow not passion lest you lapse (from truth) and if you lapse or fall away, then lo! Allah is ever informed of what you do‖ (An -Nisaa‘ 4:135)
While the Quran commands believers to testify to the truth, it also instructs society not to harm those testifying to it. ―And have witnesses when you sell one to another, and let no harm be done to scribe or witness. If you do (harm to them) lo! It is a sin in you‖ (Al Baqarah 2:282)
Right to Privacy The need for privacy as a human right is recognized in the Quran. The Quran also lays down rules for protecting an individual‘s life at home from undue intrusion from within or without. ―O you who believe! Enter not houses other than
your own without first announcing your presence and invoking peace upon the folk thereof. That is better for you, that you may be heedful‖ (An-Nur 24:27)
In this verse God directs the Muslims to high politeness by ordering them not to enter other people‘s houses directly without a permission to keep and respect their privacy. Moreover, Islam considers the privacy among the members of the same house. God says in the Quran what means, ―O you who believe! Let your slaves, and those of you who have not come to puberty, ask leave of you at three times (before they come into your presence): Before the prayer of dawn, and when you lay aside your raiment for the heat of noon, and after the prayer of night. Three times of privacy for you. It is no sin for them or for you at other times, when some of you go round attendant upon others (if they come into your presence without leave). Thus Allah maketh clear the revelations for you. Allah is Knower, Wise. And when the children among you come to puberty then let them ask leave even as those before them used to ask it. Thus Allah maketh clear His revelations for you. Allah is knower, Wise‖ (An-Nur 24:58-59)
In these two verses, God orders the movements of the house members inside the house as a respect of each one‘s privacy. Right to protection from defamation, sarcasm, offensive nicknames, and backbite ―O you who believe! Let not a folk deride a folk who may be better than they (are), nor let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turneth not in repentance, such are evil doers. O you who believe! Shun much suspicion; for lo! Some suspicion is a crime. And
spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? You abhor that (so abhor the other)! And keep your duty (to Allah). Lo! Allah is Relenting, Merciful‖ (Al-Hujurat 49:11 – 12)
The Quran also states that no person is to be maligned on grounds of assumed guilt. It warns that those who engage in malicious scandal-mongering will be grievously punished in both this world and the next. God says in the Quran what means, ―When ye welcomed it with your tongues, and uttered with your mouths that whereof ye had no knowledge, ye counted it a trifle. In the sight of Allah it is very great. Wherefore, when ye heard it, said ye not: It is not for us to speak of this. Glory be to Thee (O Allah) ; This is awful calumny. Allah admonisheth you that ye repeat not the like thereof ever, if ye are (in truth) believers. And He expoundeth unto you His revelations. Allah is knower, Wise. Lo! Those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter. Allah knoweth. Ye know not‖ (An-Nur 24:15 – 19)
God urges throughout that human beings should treat one another with sensitivity and compassion for He says in the Quran what means, ―Allah does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done, and Allah is Hearing, Knowing. If you do good openly or do it in secret or pardon an evil, then surely Allah is Pardoning, Powerful‖ (AnNisaa‘ 4:148 – 149)
HUMAN RIGHTS AND PHILOSOPHY JOHN LOCKE
JEAN-JACQUES ROUSSEAU "Man is born free but everywhere is in chains."
JOSE RIZAL
APOLINARIO MABINI
What was meant by ―equality ―…all men have been given life of all men‖ was that ―the origin by God…to preserve and of all is the same‖ It also employ in terms of a Although a product of his time, connoted that regardless of race preordained mission, which is Rousseau made many key or different talents, there was to proclaim God‘s glory in contributions to the theory and no ―difference…between them doing what is good and just‖ practice of modern politics. as man to man‖ One question occupied his Since God gave man his life, it thoughts more than any other – There are two ways by which was both right and duty to How can humans live freely freedom may be lost and preserve it in accordance with within society? equality not recognized. First, one‘s ability and natural ―Deprive man of his dignity, some individuals deliberately strength. Rousseau's thought stemmed and you not only deprive him instigate discord among their from his notion of human of his moral strength but you fellowmen, in order to Freedom essentially consisted nature. In contrast to some of also make him useless even for perpetuate their self-interests: of the right to acquire all the Locke‘s most important piece his forerunners and those who wish to make use of means to preserve life, contemporaries (such as of political philosophy is his him. Every creation has its ―But love for the fellow provided that the actions Montesquieu and Thomas Second Treatise of Civil stimulus, its mainspring: man‘s creature does not always involved were in accordance Hobbes), he believed that Government. But in his first is his self-respect‖ prevail it in the people: with what was reasonable. humans possessed a natural treatise, Locke explicitly sometimes they are assailed by refuted the idea that kings rule goodness and that caring To Rizal, ―freedom‖ means that selfishness and deprivation, and Such freedom was properly for oneself did not according to divine right condition in which man is when this is the case, the indispensable to man and prior exclude concern for the welfare allowed the full development of fishers in troubled waters profit to all human law. (from God), and argued that of others. both his intellectual and moral by the occasion and sow human beings have natural faculties, and where he is discord…because such internal ―Many believe that to have rights upon which the The philosopher also believed allowed to keep his selfdivisions are necessary for their liberty is to act without full government may not infringe. that all men were socially respect. criminal egoism‖ restraint, for good or for evil…. equal. Inequalities, he argued, True liberty is only for what is Locke knew that that it was were the artificial creations of Rizal suggests that man‘s Second, freedom is lost because good and never for what is evil; necessary to have a powerful social systems based on private natural inclinations tended of the attempts of government it is always in consonance with government in order to property and organized toward self-development and officials to perpetuate their Reason and the upright and labour – systems that allowed maintain enough stability to progress and that it was a duty power. It is also to the interests honest conscience of the the domination and exploitation keep people from taking the of man to further these. Evil is of these agents to perpetuate individual….‖ of some people by others. law into their own hands and an element that is found either certain habits of mind and Although Rousseau has been harming one another. But he when men do not do their traditions to keep the people ―Society is an association of seen by some as the father of was dissatisfied because he duties or in the state of society under their power. men who gather for mutual found this type of government modern democracy – and was where there are men who help, in order that each may undoubtedly influential in the was also oppressive, prevent others from perfecting The state of freedom and enjoy the greatest possible evolution of democratic exercising absolute power themselves, that is, when they equality can be recaptured by well-being, which would not be thought he had very specific
One of the first and most important of these Enlightenment thinkers was the English philosopher John Locke. Locke was part of the Early Enlightenment. He was among the first to advocate the view that people have natural rights simply because they are human beings, and that these natural rights should be protected by the government.
―I view man as a masterpiece of creation, and perfect within the conditions under which he was created, to the extent that it would not be possible to deprive him of any of those component conditions, whether moral or physical, without disfiguring him or making him unhappy.‖
EMILIO JACINTO
over people and depriving them of the liberties and freedoms that he believed all people had by nature.
ideas on the form that government should take.
He endorsed direct democracy, in which every citizen had an equal responsibility to agree on Seeing all of the chaos in his the laws that governed them. home country, John Locke He held Geneva up as the was confronted with a prime example of a small city fundamental dilemma: How state where this form of can you reconcile the need for governance could be political stability and order established. (which had basically been Rousseau's thought played an provided by oppressive and heavy-handed monarchs) with important role in promoting the notion of human rights, which the people‘s desire for liberty is central to UNHCR's work. and freedom (which had Many previous philosophers, resulted in social chaos and from Dutch jurist and upheaval)? philosopher Hugo Grotius to the Englishman Hobbes, had In his Second Treatise of Civil conceived of rights in terms of Government, Locke set out to the possession of power or of resolve this dilemma by legal constructs within society. arguing that there could be In contrast, Rousseau's effective government to insistence on the fundamental enforce stability, but it had to be justified by the consent of freedom of human beings in their "natural state" contributed the governed and must be to the modern notion that limited by the ends for which people have inalienable rights, it was created. He believed regardless of their place in government was created to society. This notion is clearly preserve the more effective reflected in 20th century and secure enjoyment of the documents such as the United individual liberty and Nations Charter and the freedoms that people had in Universal Declaration of the state of nature. Human Rights.
For Locke, people lived in a state of perfect freedom and perfect equality in nature — that is, before the ―invention‖ of government had taken
Rousseau did not set out a theory of international relations, but many of his underlying principles have helped shape modern thought in this area. At first glance, it
deny others their freedom. ―Besides the duty of every one to seek his own perfection, there is the desire innate in man to cultivate his intellect, a desire more powerful here in that it is repressed‖ ―You must take into account the truth that society can be sever with individuals only when it has provided them with the means necessary for their moral perfection. In our country where there is no society, since there is no unity between the people and the government, the latter should be indulgent, not only because indulgence is necessary but because the individual, abandoned and uncared for by it has less responsibility, for the reason that he has received less guidance.‖ Another consequence is that in a society where the people are not allowed freedom or granted moral responsibility, all the ills found in it can ultimately be blamed on the governing powers, or more specifically, upon those people in power who do not allow the element of freedom to exist. It implies that to Rizal a people deserved a government which they permitted to rul. If the moral fiber of the people is strong and if they had
the development of reason in the people, for it impels men to love and help mankind and at the same time it makes them hate and fight tyranny. ―…the prosperity of a people lies with the people itself. A people that knows and esteems right and has a rule of conduct kindness and dignity in all its acts, will not place itself at the mercy of any tyrant, nor submit to force and fraud, nor become the accomplice of the exalted and abominable prevaricator who rules on the height of power‖
possible if men were isolated‖
away these liberties. However, since there was no government in the state of nature, there was inevitably confusion, disorder, and danger. Thus, Locke argued, people must each give up a certain amount of their individual liberty to a common authority (a government), whose goals would be to: provide order and stability, and provide for the more secure enjoyment of people‘s natural liberties and rights.
Liberalism Locke believed that people had natural rights to ―life, liberty, and property‖, and that the role of government was to preserve these rights. If a government does not preserve these rights, then the people have a right to change their government. This is what scholars refer to as the political theory of Liberalism. Liberalism in this sense differs from the way the term is used in today‘s media in American politics (i.e., referring to the opposite of ―conservative‖).
looks as though Rousseau would have preferred states to remain as independent of each other as possible, because he believed that dependence was the source of all conflict. In situations of war, he was distrustful of rulers' motivations and would certainly have been a critic of great power intervention. The world has changed significantly since Rousseau's time, and his ideals of internal unity and the independence of states feel outdated in a globalized world that is characterized by mass migration, diaspora populations and transnational social movements. It is therefore open to interpretation whether Rousseau would have embraced the notion of global governance or the establishment of organizations such as the United Nations. Rousseau did not anticipate the concept of humanitarian intervention. However, he strongly believed in the intrinsically compassionate nature of humankind and the willingness of people to help alleviate the suffering of others. In that respect, Rousseau's life and work remain highly relevant to the work of UNHCR and the many other humanitarian organizations that are based in the city where he
attempted to educate themselves to a high level and had refused to submit themselves to tyranny and oppression, then they would not have been reduced t the stae in which they found themselves/ ―he loves tyranny who submits to it‖ ―An immoral government presupposes a demoralized people, a conscienceless administration greedy and servile citizens in the settled parts, outlaws and brigands in the mountains. Like monster, like slave! Like government, like country‖ ―People and governments are correlated and complementary: a fatuous government would be an anomaly among righteous people, just as a corrupt people cannot exist under just rulers and wise law. Like people, like government…‖ Rizal wanted to instill in us at least two things: first, the need to develop the intellectual virtues, like the love of study and of what is just and noble; second, the cultivation of the moral virtues like love of fellowmen, temperance, etc. and the possession of a sense of dignity that was both personal and racial. He wanted Filipinos to hate
A Liberal government‘s power is limited and justified by the solemn pledge to: treat individuals with respect, pass laws that more effectively guarantee individual freedom and liberty, and avoid unreasonably infringing upon these liberties.
A Liberal government is one whose authority is justified by its respect for human rights. Liberal democracies rely heavily on majority rule through elections and legislative decisions, but they also limit majorities by protecting individual and minority rights.
was born.
tyranny and possess those qualities that would make a corrupt government an anomaly with them. The second thing Rizal wanted to instill in the minds of his countrymen was that li8berty had to be deserved: ―our ills we owe to ourselves alone, so let us blame no one. If Spain should see that we were less complaisant with tyranny and more disposed to struggle and suffer for our rights, Spain would be the first to grant us liberty….‖ Rizal‘s notion of ―freedom‖ thus acquires a more complex character. A main is said to be ―free‖ if and only if he has reached the stage of personal discipline, intellectual integrity and moral uplift which, combined with a love of country and a refusal to submit to tyranny.