Dignity

This article tries to understand the prosperity gospel in a way that enables us to distinguish what is valuable and what is not in this phenomenon. The article starts by recognizing the puzzling aspects of the prosperity gospel. Someone might be tempted to dismiss it straightaway as simply unchristian and foolish. Looking at the people who are attracted to the prosperity gospel, however, helps in recognizing the prosperity gospel instead as a genuine protest against certain tendencies in the mainline churches. The article suggests that the prosperity gospel might be a celebration of the dignity in pure, spontaneous religious impulses and the dignity in enjoying or wishing to enjoy the good things in life This leaves us with the question of how we can distinguish between a genuine form of the prosperity gospel and forms that are simply is unchristian and foolish. To find answers to these questions the prosperity teaching's interpretation of Abraham is compared to Sören Kierkegaard's reading of Abraham as a knight of faith. This leads to a kind of litmus test to distinguish a genuine prosperity gospel from theologically unacceptable forms of it. Four criteria are presented: 1. Our faith should show gratitude rather than being a form of manipulation; 2. We should recognise the value of both tradition and resignation; 3. A genuine prosperity gospel would be a personal affair always enacted in fear and trembling; and 4. It should be about God and not about you. When these criteria are met, the prosperity gospel can be a theologically valid way to express dignity, so this article concludes-the dignity in pure, spontaneous religious impulses, and in enjoying or wishing to enjoy the good things in life.

Le registre de la « dignité » fait aujourd’hui partie des revendications des mouvements sociaux contemporains à travers le monde, à côté des revendications liées à des questions matérielles ou des questions de droits, qu’il s’agisse du terme de « dignité », ou plus largement des termes d’ « indignation », de « logement digne » ou encore de « travail décent ». Comment comprendre ces revendications en dehors d’une approche essentialisant la dignité et la réduisant à un attribut naturel de l’homme, ou encore sans partir d’une définition a priori de ce qu’est la dignité ?
Afin de répondre à ces questions en s’appuyant sur deux années de recherches de terrain réalisées au Brésil auprès d’un de ces mouvement sociaux – le Mouvement des Sans Terre du Brésil –, Alexis Martig se propose de contribuer à la compréhension des revendications contemporaines de dignité, en pensant une anthropologie de la dignité en contexte de lutte sociale.
Pour cela, il revient sur ces expériences de participation et d’observation au sein du Mouvement des Sans Terre, et analyse les pratiques spécialement développées pour reconquérir la dignité des travailleurs ruraux brésiliens à partir des théories de la reconnaissance sociale (Taylor, Honneth, Fraser, Renault, Margalit). Ce faisant, l’auteur cherche ainsi à comprendre l’aspect moral de la lutte du mouvement des Sans Terre, ainsi que plus largement la part et le rôle des sentiments dans la construction et la négociation des hiérarchies sociales au Brésil.

Martha Nussbaum’s recent book, The Cosmopolitan Tradition: A Noble but Flawed Ideal, is profound and insightful. Humility and dignity are two central virtues in all major religions and ethical systems, which express the equal status of human beings. Nussbaum emphasizes the value of dignity in the spheres of morality and human behavior. While agreeing with her on this issue, I also stress the value of humility in these areas.

O presente texto busca identificar e analisar os principais desenvolvimentos do conceito e significado da dignidade da pessoa humana na esfera do pensamento ocidental partindo da tradição hebraico-cristã e da antiguidade clássica até o pensamento de matriz kantiana e hegeliana.

This article is a study on dignity and the politics of dignity in postcolonial Egypt, and focuses
on the historicity and socioeconomic background of two events: the 1956 Suez Canal Crisis
during the rise of post-independence nationalism and the 2011 Egyptian Revolution during the
Arab Spring. This study reviews the importance of the concept of dignity in philosophy and the
social sciences, specifically pertaining to the development and postcolonial need for dignity and
recognition, which the author terms ‘dignition.’ The central question here is how the conception
of dignity has evolved between the two events and what the implications are for the consequent
understanding of dignity.

Presentation during the online Kapihan session at the University of the Philippines Diliman Extension Program in Pampanga on 27 March 2021. The content is based on my PhD thesis about how to uphold the dignity of the biracial children in Angeles City, Philippines.

Während die Würde heutzutage weit verbreitet und geschätzt wird, führt die Ehre eher ein Schattendasein in Gesellschaft und Wissenschaft. Außer in ihrer missbrauchten Variante des Ehrenmordes ist sie wenig bekannt und wird vielfach als anachronistisches Phänomen verstanden. Auch die Sozial-und Kulturwissenschaften behandeln die Thematik nur rudimentär, da das positivistische Wissenschaftsverständnis eine fundierte Auseinandersetzung mit dem Phänomen der Ehre nicht ermöglicht. Die Autorin kritisiert dieses wissenschaftliche Paradigma und verdeutlicht die Bedeutung der Ehre für die Gesellschaft auf der Basis der philosophischen Schriften des Aristoteles. Dabei werden Ehre und Würde keinesfalls als Antipoden, sondern als sich ergänzende menschliche Prinzipien verstanden, die zusammen eine Integration des Geistes mit der Herzintelligenz vollbringen können.


While dignity is nowadays widespread and valued, honor tends to be a shadowy affair in society and science. Except in her abused variant of honor killings, she is little known and is often understood as an anachronistic phenomenon. The Social and Cultural Studies also treat the subject only rudimentarily, as the positivistic understanding of science does not allow a profound analysis of the phenomenon of honor. The author criticizes this scientific paradigm and clarifies the importance of honor for society on the basis of the philosophical writings of Aristotle. Honor and dignity are by no means understood as antipodes, but as complementary human principles, which together can bring about an integration of spirit-mind (Geist) and heart intelligence.

In this essay, I introduce the concept of drawing not just as a noun but as a verb, an activity, that can be used as a tool to gain greater insight and understanding across a breadth of medical sciences. This is rooted within the act of slow looking, and slow drawing, taking the time to really look at phenomena and respond to it by observing closely, analysing and collecting visual data through the activity of drawing. Examples briefly outlined include the visual investigation of a rare congenital disease, aspects of the experiences of ageing, the role of human remains in museums and how drawing can be used as a pedagogical tool for those training in medicine.

Agenda item 3: Promotion and protection of all human rights, civil, political, economic, social and cultural rights, including the right to development. Focussed: Physical and mental torture on an innocent human being, without remedy, especially when it leads to death or permanent handicap of the human person, is the most inhuman crime against human dignity. It may transform a stable and sane moral minded person into a psychopathic serial avenger, and thus increasing the cycle of human rights abusers on atrocity crimes. Therefore, belligerent leaders concerned and civil society organisations who mean well to end the barbaric conflict times, should not relent any efforts, in denunciations, follow-up of judiciary investigations and publishing remedy outcomes. Revamping sensitization on international humanitarian law abuse implications and other punitive dispositions for atrocity crimes empowers the vulnerable populations, alert the reluctant judiciary officers and keep the perpetrators on guard over consequences.

Europe is facing an essential change in understanding of the foundations of dignity, and this seems to be happening unnoticed. At the core of this change lies an abandonment of recognition of the inherent character of dignity, which is among the crucial elements of a universal paradigm for understanding human rights. The considerations here serve to explain some of the consequences of this change for the understanding of human rights, especially their claim to be universal. It is argued that recognition of the inherency of dignity is interrelated and interdependent with recognition of the universality and equality of dignity, and – in consequence – with recognition of the universality and equality of human rights. The exclusion of inherency from the qualities of dignity recognised by law results in a rejection of the universality and equality of dignity and rights.

Our bodies are increasingly subject to a technologized gaze. This article seeks to better understand the privacy implications of the new, body-focused mode of surveillance, by studying body scanners. The scanners, officially known as AIT (Advanced Imaging Technology), are deployed in airports throughout the United States. During 2013 the TSA will pull out the scanners that enable a detailed view of the naked body and replace them with a generic image. Despite the policy change, the theoretical issues regarding privacy, technology and the human body persist. Judicial assessment of the legality of body scanners has thus far assumed that scanning violates privacy, but then promptly moved to balance the privacy violation with national security interests. In other words, the harm to privacy was assumed, but not articulated. This article fills a gap in the legal discourse by exploring how exactly body scanners violate privacy. Understanding what aspects of privacy are at stake is essentia...

Este trabajo tiene el objetivo de evidenciar que la respuesta que el juez ofrece a través de la sentencia del caso Ana Estrada resulta inconsistente tanto con la ratio decidendi del fallo como con el sustrato axiológico de nuestro orden constitucional. Primero, se esclarece la pretensión del artículo y el orden lógico con que se desarrolla. Segundo, se reseña la solución y los principales argumentos de la sentencia bajo comentario. Tercero, se valora críticamente la opción del juez de tomar el "derecho a la dignidad" como base para el desarrollo del derecho a la eutanasia. Cuarto, se problematiza la concepción de la dignidad como autonomía moral que se defiende en la sentencia. Quinto, se intenta rebatir los dos principales argumentos para justificar la excepción a la punibilidad del homicidio piadoso para el caso concreto. El trabajo termina con un breve colofón.

This article derives from doctoral research on the ability of Angeles City's poor and marginalized biracial children to exercise their rights, including, but not limited to, children who were offspring of Filipina sex workers and foreign sex tourists. To illustrate the research context, this paper starts with a discussion of Angeles City and its biracial children. Next, the study's Maka-Pilipinong design is explained, particularly the application of a Filipina as worldview and dangal as a lens. Details about the relevance of the Philippine oral traditions with Sikolohiyang Pilipino (SP) are also provided. The final part of the article reports on the primary researcher's fieldwork experience.

This entry opens with a concise history of the right to die movement. Then it provides a conceptual framework, explaining key terms that are often utilized by those who advocate physician aid-in-dying: liberty, autonomy, dignity, respect, concern, quality of life and suffering. Contra quality of life considerations, arguments relating to the sanctity of life are presented. Reflecting on whether the physician’s role includes also termination of life, guidelines are suggested that balance between patient’s wishes and our shared concern to prevent abuse, explaining that while physicians cannot be obligated to end life, those who accept that patients do have the right to die may come to their assistance.

Ancient and medieval India (prior to ca. 1600) produced a vast literature dealing with the nature of the human being, the proper ordering of society, and ethical and legal norms. Sanskrit sources tend to emphasize special dignities belonging tof particular statuses according to a divinely ordained class hierarchy (varṇa-dharma), but in some contexts we hear of universally shared aspects of the human condition. Ascetic and devotional movements found ways to call into question special dignities tied to ascriptive rank. Sanskrit texts on good governance and legal process formulate general standards of justice and equity that could cut across or by-pass rank. Thus, Hindu sources illustrate how ethical and legal orders find ways to compartmentalize: to recognize that all people can share basic capacities and aspirations does not automatically sweep the field clear of status dignity. This essay draws on Jeremy Waldron’s concept of human dignity as a status claim that “levels up” by attributing to all people a dignity once reserved for a privileged few. We note Hindu examples of a similar approach, as well as examples of “leveling down” by pointing out the hypocrisy of elites while extolling the virtues of which the lowly are capable.

Монографія присвячена проблемі особистих немайнових прав як системної сукупності суб’єктивних цивільних прав фізичних осіб. У ній на підставі детального аналізу розкриваються проблеми філософсько-історичної ґенези особистих немайнових прав фізичної особи, досліджуються питання особистих немайнових відносин як складової предмета цивільного права, визначається правова природа, ознаки та галузева належність особистих немайнових прав фізичних осіб. Досліджуються проблеми здійснення та захисту особистих немайнових прав фізичної особи. Окрема увага приділяється аналізу системи особистих немайнових прав фізичних осіб та дослідженню окремих їх різновидів.
Книга розрахована на наукових та науково-педагогічних працівників вищих навчальних закладів і наукових установ, студентів, аспірантів та докторантів юридичного напрямку, практичних працівників судових, правоохоронних та правозастосовних органів, посадових осіб органів державної влади та місцевого самоврядування і широкий читацький загал.
Наведені у роботі нормативно-правові акти подані зі змінами та доповненнями станом на 1 липня 2007 року.

The monograph is devoted to the problem of the personal non-property rights as the system collection of the subjective civil rights of natural persons. On the basis of the detailed analyses the problems of the philosophic and historical genesis of the personal non-property rights of a natural person have been revealed, the legal nature, features and branch attribute of the personal non-property rights of natural persons have been defined in the work. The problems of the realization and protection of the personal non-property rights of a natural person are researched. The special heed is paid to the analysis of the system of the personal non-property rights of a natural person and to the research of the particular varieties
The book is for scientific and scientific-pedagogical members of staff of higher education establishments and scientific institutions, students, post graduates and persons working for degree of doctor of legal trend, practitioners of the court, law-enforcement bodies, officials of bodies of state power and local authorities and for the wide audience of readers.
The normative and legal acts are given with the changes and amendments made by July, 1, 2007.

Artykuł prezentuje koncepcję zarządzania posthumanistycznego, będącą wynikiem badania związków między opisywanymi w tekście wyzwaniami antropocenu, praktykami zarządzania i współczesną humanistyką. Stanowi ona odpowiedź na pilną potrzebę reformy zarządzania, które w obecnej formie należy uznać, jak argumentuję, za współodpowiedzialne za m.in. kryzys klimatyczno-ekologiczny.

Tekst podsumowuje próby humanizacji zarządzania (etyka biznesu, społeczna odpowiedzialność biznesu, teoria interesariuszy, zrównoważony rozwój, nurt krytyczny w zarządzaniu, zarządzanie humanistyczne) oraz podejmuje próbę posthumanistycznej korekty jednej z dominujących definicji zarządzania. Próba ta polega na (a) uznaniu sprawczości i godności wszystkich, także pozaludzkich zasobów procesów zarządzania (przez ich akceptację, personalizację – uznanie za osoby, animację – symboliczne ożywienie – lub sakralizację – uznanie za święte) oraz na (b) redefinicji celu praktyk organizacyjnych ze skoncentrowanego na dobru organizacji ku skupionemu na heterogenicznym, ludzkim i pozaludzkim dobru wspólnym. Posthumanizacja zarządzania implikuje – wyjaśnione w tekście – pansolidarność, radykalną empatię, upadek dualizmu cel – środek, redystansację i cyklizację. Artykuł kończy podkreślenie mankamentów proponowanej koncepcji oraz możliwych sposobów ich przezwyciężenia.

Przedmiotem badania jest zatem zarządzanie w antropocenie, problem badawczy odnosi się do potrzeby reformy zarządzania, zaś cel badania stanowi próba konceptualizacji nowej, posthumanistycznej orientacji badanych praktyk.
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The article introduces the concept of posthumanistic management as a result of exploring the relationships between the Anthropocene, management and contemporary humanities. Posthumanistic management is a response to the pressing need of management reform in the context of a swirl of crises of what is called Generalized Anthropocene (and described as brutal adulthood of humanity), especially concerning the anthropogenic climate-ecological and derivative crises. The author argues that the culture of management (dominant activity of the modern world) based on greed is the reason to make management at least co-responsible for the crises of the Anthropocene next to the pathological actions and inactions of business and political actors and the dominant socio-economic system of capitalism itself. The text summarizes the attempts to humanize management (business ethics, corporate social responsibility, stakeholder theory, sustain- able development, critical management studies, humanistic management) and makes an effort of posthumanistic correction of one of the dominant definitions of economic management. A posthumanistic correction of management is based on assigning agency and dignity to all, also non-human resources of management processes, and on transformation of the purpose of organizational practices from focused on particular goals of the organization towards the pursuit of the heterogeneous common good. The posthumanization of management implies, the author argues, pansolidarity, radical empathy, the fall of the mean-end dualism, redistansation and cyclization. The article ends by highliting some of the flaws of the introduced concept and some possible ways of overcoming them.

There is some literature on the situation of Filipino children relative to the implementation of the United Nations Convention on the Rights of the Child (UNCRC) in the Philippines. However, there is a scarcity of research about the experiences of the Filipino haphap (biracial) children, particularly those living in Angeles City; as well as a lack of investigation on the concept of children’s dignity from an indigenous perspective. Addressing these gaps are imperative since the Philippines ratified the Convention in 1990, and considering that millions of Filipino children are in poverty. Hence, this study aimed to recommend child-centred policies that can be applied by the Angeles City Local Government so as to uphold the dignity of the Filipino biracial children. In the thesis, I consider the context of the study through a discussion of the Philippine society, culture, political system, colonial history, and geography. I highlighted the impact of colonisation on Filipino women and ...

This thesis seeks to answer the question whether or not a right to die exists in human rights law. Predominantly in the West a debate on dying with dignity is raging and more and more countries legalize euthanasia and physician-assisted suicide. The essence of this debate is that some people claim that a right to die can be derived from human rights law.

Dignity plays a central role in this debate that finds itself on the intersection of ethics and law. It is used both by opponents as supporters of a right to die. In ethics, dignity can be understood as inherent to all human beings, a moral threshold that cannot be crossed and must be protected at all times. One cannot choose to die in the name of dignity. On the other hand, dignity can also be understood as an element of personal autonomy. Dignity is a personal assessment and should include the option to choose to die. However, both notions of dignity can be reconciled in one dynamic concept of dignity that consists of basic dignity and personal dignity. Basic dignity is the inherent dignity. Personal dignity is the option to personally choose how to achieve dignity in life. Personal dignity can only be operated within the moral constraints of basic dignity. The moral constraints of basic dignity can differ from society to society. In the context of dying with dignity this means that some societies will accept end of life legislation, others will not.

In human rights law the concept of dignity is very similar to dignity in ethics. The idea of basic and personal dignity can be transposed to the notion of dignity in human rights law. This is also the case in the context of dying with dignity. Case law of predominantly the ECtHR on dying with dignity shows that the ECtHR balances personal autonomy against the broader interests of society. Personal autonomy can be limited to protect the dignity of vulnerable people, also in the context of choosing to die. In essence, the ECtHR does not see legalizing end of life measures as violating human rights, but does not derive a universal right
to die from the ECHR. The ECtHR is aware of the controversial nature and ethical debate surrounding dying with dignity and therefore gives the states a wide margin of appreciation on the matter. It is up to the states to decide if people should be legally able to choose to die, but the ECHR does not obligate the states to legalize choosing to die. For these reasons, the conclusion is made that no right to die can be derived from human rights law.

This article aims to trace back some of the theoretical foundations of medical ethics that stem from the philosophies of Aristotle, Immanuel Kant, John Stuart Mill and John Rawls. The four philosophers had in mind rational and autonomous human beings who are able to decide their destiny, who pave for themselves the path for their own happiness. It is argued that their philosophies have influenced the field of medical ethics as they crafted some very important principles of the field. I discuss the concept of autonomy according to Kant and JS Mill, Kant's concepts of dignity, benevolence and beneficence, Mill's Harm Principle (nonmaleficence), the concept of justice according to Aristotle, Mill and Rawls, and Aristotle's concept of responsibility.

Sommario La dignità sta alla base del rispetto dei diritti dell'uomo e quindi della legislazione di molti Stati democratici. Il saggio mira ad una sintesi sistematica alla luce della Scrittura e del Magistero (specie del Vaticano II e di s. Gio-vanni Paolo II), per dimostrare l'importanza di tale nozione nella fede cristiana. Il punto iniziale è la dottrina della creazione (protologia) con l'affermazione del binomio "creaturalità trascendente" e "responsabilità etica" della perso-na. Il ché trova riscontro in altre religioni e nella migliore riflessione etica laica (Kant). Sul piano prettamente cristia-no (soteriologia), si distingue un triplice livello di dignità: ontologico (figliolanza), etico (santità) ed escatologico (gloria). Si evidenzia pure il paradosso della redenzione attraverso la Croce in cui si palesa il "grande prezzo" con cui Dio ha stimato l'essere umano. Il saggio propone infine alcune "Tesi sistematiche" in cui, tra Abstract Dignity is the foundation of Human Rights and therefore is basic for the Legislation of democratic States. The essay based on Scripture and Magisterium (with special regard to Conciliar texts and those of St. John Paul II), shows the central place of this topic in Christian Faith. In fact, the entire Catholic Credo is a powerful enforcement of human dignity. The starting point (Protology) is the creatural and ethical dignity of the Person, which is shared also by other religions as by the best ethical tradition (Kant). In Christian Soteriology, we can distinguish e threefold dignity: ontological, ethical and eschatological (Filialness-Holiness-Glory). We stress also the paradox revealed by the Redemption through the Cross. The Essay offers some synthetic Theses, among other things, define Dignity as Sa-credness and Holiness according to which the supreme manifestation of one's own (ethical) dignity consists in protecting and saving the (ontological) dignity of those who apparently cannot claim it. This happens through compassion , mercy and ecological care. Sommaire: Fondement des droits de l'homme, la dignité est à la base de la législation des États démocratiques. L'essai, basé sur l'Écriture et le Magistère catholique (avec une attention particulière aux textes conciliaires et à ceux de Jean-Paul II), montre la place centrale de ce sujet dans la foi chrétienne. En fait, tout le Credo catholique est une puissante affirmation de la dignité humaine. Le point de départ (« protologie ») est la valeur transcendante de la créature hu-maine et la responsabilité éthique de la personne ; ce qui est également partagé par d'autres religions, ainsi que par la meilleure tradition éthique (cf. Kant). A cela s'ajoute, en sotériologie chrétienne, la distinction d'une triple dignité : ontologique (Filialité), éthique (Sainteté) et eschatologique (Gloire). Il faut souligner aussi le paradoxe de la rédemp-tion à travers la Croix qui révèle le « grand prix » attribué à l'homme par Dieu. L'essai propose enfin des thèses syn-thétiques : la dignité comme « sacralité et sainteté » ; la manifestation suprême de la dignité éthique (sainteté) consis-tant en protéger et sauvegarder la dignité ontologique (sacralité) de ceux qui ne peuvent apparemment pas la revendi-quer. Cela passe par la compassion, la miséricorde et le souci écologique. Carlo Lorenzo ROSSETTI, «Dignitas dilectionis munus. Dignità umana e Fede cristiana», in Lateranum 82 (2016) 121-158.

It is a piece which discusses dignity and mortality from a legal and constitutional perspective. The essay can be accessed through the following link- https://cafedissensuseveryday.com/2021/04/10/dignity-of-the-dead-dying-and-living-revisiting-indias-constitutional-law-amidst-the-pandemic/