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The Supreme Philosophy of Man: The Laws of Life . The Supreme Philosophy of Man met my expectations. Bray, 0830815651, 9780830815654, InterVarsity. 08/the-supreme-philosophy-of-man-the-laws-of-life. Philosophy.lander.edu. Case Study: Moral Judgments. The ambulance brings to the hospital a man bleeding to death. PHILOSOPHY DETEMINES THE VIEW OF LIFE WHILE. Philosophy of human rights - Wikipedia. The philosophy of human rights attempts to examine the underlying basis of the concept of human rights and critically looks at its content and justification. Several theoretical approaches have been advanced to explain how and why the concept of human rights developed. One of the oldest Western philosophies on human rights is that they are a product of a natural law, stemming from different philosophical or religious grounds. Other theories hold that human rights codify moral behavior which is a human social product developed by a process of biological and social evolution (associated with Hume). Human rights are also described as a sociological pattern of rule setting (as in the sociological theory of law and the work of Weber). These approaches include the notion that individuals in a society accept rules from legitimate authority in exchange for security and economic advantage (as in Rawls) . The two theories that dominate contemporary human rights discussion are the interest theory and the will theory. Interest theory argues that the principal function of human rights is to protect and promote certain essential human interests, while will theory attempts to establish the validity of human rights based on the unique human capacity for freedom. Supreme Court Calendar (PDF). The meaning of the word supreme is. Another name for the Supreme Being. Philosophy of human rights. Of these, Aristotle is often said to be the father of natural law. Natural law theories have featured greatly in the philosophies of Thomas Aquinas, Francisco Su. Hobbes asserted natural law as how a rational human, seeking to survive and prosper, would act; the first principle of natural law being to seek peace, in which is self- preservation. Natural law (which Hobbes accepted was a misnomer, there being no law without a commonwealth) was discovered by considering humankind's natural interests, whereas previous philosophers had said that natural rights were discovered by considering the natural law. In Hobbes' opinion, the only way natural law could prevail was for human beings to agree to create a commonwealth by submitting to the command of a sovereign, whether an individual or an assembly of individuals. In this lay the foundations of the theory of a social contract between the governed and the governor. Hugo Grotius based his philosophy of international law on natural law. This is the famous argument etiamsi daremus (non esse Deum), that made natural law no longer dependent on theology. John Locke incorporated natural law into many of his theories and philosophy, especially in Two Treatises of Government. Locke turned Hobbes' prescription around, saying that if the ruler went against natural law and failed to protect . There are also emerging and secular forms of natural law theory that define human rights as derivative of the notion of universal human dignity. The Universal Declaration of Human Rights does not justify its claims on any philosophical basis, but rather it simply appeals to human dignity. Specifically, his ideas of freedom relate to human rights as an appeal to the freedom to communicate with the divine. As embodied individuals who can have this freedom and dignity threatened by external forces, the protection of this dignity takes on an appeal to protect human rights. The debate on human rights remains thus a debate around the correct interpretation of Natural Law, and human rights themselves a positive, but reductionist, expression thereof. They give up their natural complete liberty in exchange for protection from the Sovereign. This led to John Locke's theory that a failure of the government to secure rights is a failure which justifies the removal of the government, and was mirrored in later postulation by Jean- Jacques Rousseau in his . In equity law, a politician's fiduciary obligations are not only the duties of good faith and loyalty, but also include duties of skill and competence in managing a country and its people. Originating from within the Courts of Equity, the fiduciary concept exists to prevent those holding positions of power from abusing their authority. The fiduciary relationship between government and the governed arises from the governments ability to control people with the exercise of its power. In effect, if a government has the power to abolish any rights, it is equally burdened with the fiduciary duty to protect such an interest because it would benefit from the exercise of its own discretion to extinguish rights which it alone had the power to dispose of. This principle can be found in all the world's major religions in only slightly differing forms, and was enshrined in the . According to Western legal theory, . The regime abolished Western rule of law, civil liberties, protection of law and guarantees of property. For example, a desire to make a profit could be interpreted as a counter- revolutionary activity punishable by death. Ask him instead to which class he belongs, what is his background, his education, his profession. These are the questions that will determine the fate of the accused. That is the meaning and essence of the Red Terror. Defense lawyers, who had to be party members, were required to take their client's guilt for granted.. Jeremy Bentham, Edmund Burke, Friedrich Nietzsche and Karl Marx are examples of historical philosophers who criticised the notion of natural rights. Alasdair Mac. Intyre is a leading contemporary critic of human rights. His criticisms are discussed below. Edmund Burke on Natural Rights? The question is upon the method of procuring and administering them. We balance inconveniences; we give and take; we remit some rights, that we may enjoy others; and we choose rather to be happy citizens, than subtle disputants. In this way Burke thought the rights contained in the Declaration would lead to . He famously asserted that the concept of natural rights was . They lack meaning because if everyone has, for example, unbounded liberty, there is nothing precluding them from using that liberty to impinge on the liberty of another. A government that is able to protect every person? To add such force as possible to these passions, but already too strong, - to burst the cords that hold them in, - to say to the selfish passions, there ! Such is the morality of this celebrated manifesto. The advancement of natural rights, which he saw as celebrating selfishness, was to provide the means to break down the social community that makes human life bearable. The limits within which anyone can act without harming someone else are defined by law, just as the boundary between two fields is determined by a boundary post. Security is the supreme social concept of bourgeois society, the concept of the police, the whole society exists only to ensure each of its members the preservation of his person, his rights and his property. Thus for Marx, liberal rights and ideas of justice are premised on the idea that each of us needs protection from other human beings. Therefore, liberal rights are rights of separation, designed to protect us from such perceived threats. Freedom on such a view, is freedom from interference. What this view denies is the possibility . It is to be found in human community, not in isolation. So insisting on a regime of rights encourages us to view each other in ways which undermine the possibility of the real freedom we may find in human emancipation. Marxist critical theorist Slavoj . In short, the other is welcomed insofar as its presence is not intrusive, insofar as it is not really the other. Tolerance thus coincides with its opposite. My duty to be tolerant towards the other effectively means that I should not get too close to him or her, not intrude into his space. This is increasingly emerging as the central human right of advanced capitalist society: the right not to be 'harassed', that is, to be kept at a safe distance from others. What Marx stood for in the Jewish Question as in his earlier writings more generally was a philosophy of right. Fine believes what Marx stood against was a spiritless radicalism that revealed its inhumanity not only through its hostility to Jews but also through its hostility to the idea of right. They are two sides of the same medal. It is a society based on production by independent producers whose contact with each other is mediated through the exchange of products on the market. These producers are formally free to produce what and how much they wish. They are formally equal in that no producer can force others to produce against their will or expropriate their products against their will. They are self- interested in that they are all entitled to pursue their own private interests regardless of what others think or do. Their contact with other producers takes the form of free and equal exchanges in which individuals exchange their property in return for the property of another and this exchange of unneeded things in return for useful things appears to be done for the mutual benefit of each party. Fine also claims that for Marx, exchange relations appear to be formed among free and equal property owners who enter a voluntary contract in pursuit of their own self- interest. Fine cites what he believes to be Marx's point about how in exchange lies the clue to all modern conceptions of freedom and equal right: Although individual A feels a need for the commodity of individual B, he does not appropriate it by force, nor vice versa, but rather recognise one another reciprocally as proprietors, as persons whose will penetrates their commodities. Accordingly, the juridical moment of the Person enters here. Marx characterised this sphere of commodity exchange as . Property because each disposes only what is his own. And Bentham because each looks only to his own advantage. The only force bringing them together is the selfishness, the gain and the private interest of each.: (Marx, Capital 1: 2. Article about Plato by The Free Dictionary. Born 4. 28 or 4. 27 B. C., in Athens; died there 3. B. C. Ancient Greek philosopher. Plato was born into an aristocratic family. In circa 4. 07 he met Socrates and became one of his most enthusiastic pupils. After the death of Socrates, Plato went to Megara. According to tradition, he visited Cyrene and Egypt. In 3. 89 he went to southern Italy and Sicily, where he associated with the Pythagoreans. Plato founded his own school in Athens (Plato’s Academy). In 3. 67 and 3. 61 he again visited Sicily. In 3. 61 he went there at the invitation of the ruler of Syracuse, Dionysius the Younger, who had expressed his intention of putting Plato’s political ideas into practice. Like Plato’s previous attempts to establish contact with men in power, this trip ended in complete failure. Plato spent the remainder of his life in Athens, where he wrote a great deal and delivered lectures. Almost all of Plato’s works are dialogues, most of which are conducted by Socrates. In language and composition the dialogues are distinguished for their high literary quality. The early period of Plato’s work (roughly the 3. B. C.) is represented by the Apology, Crito, Euthyphro, Laches, Lysis, Charmides, Protagoras, and Book 1 of the Republic. The Socratic method of analyzing particular concepts is presented in these dialogues, which are dominated by moral questions. Associated with a transitional period (the 3. B. C.) is another group of works, including the Gorgias, Meno, Euthydemus, Cratylus, and Hippias Minor, which contain the embryo of the theory of ideas and criticize the relativism of the Sophists. The mature period of Plato’s work (3. B. C.) is represented by the Phaedo, Symposium, and Phaedrus; Books 2–1. Republic (the theory of ideas); and the Theaetetus, Parmenides, Sophist, Politi- cus, Philebus, Timaeus, and Critias. In these works Plato shows an interest in problems of structure and logic and presents his theory of epistemology, as well as the dialectics of categories and of the cosmos. The late period of the philosopher’s work (3. B. C.) is represented by the Laws. Plato’s philosophy is not expounded systematically in his works, which strike the modern scholar as a vast laboratory of thought. Thus, the Platonic system has to be reconstructed. Its most important parts are the theory of the three basic ontological substances (the One, the Intellect, and the Soul) and the related theory of the cosmos. According to Plato, the basis of all being is the One, which in itself is devoid of attributes and parts, has neither beginning nor end, does not occupy space, and cannot move, because motion requires change (that is, plurality). Among the attributes that cannot be applied to the One are identity, difference, and similarity. Nothing can be said of the One, which is higher than all being, sensation, and thinking. Concealed in this source (the One) are not only the ideas (forms, or eide) of things (that is, their substantial spiritual prototypes and principles, to which Plato ascribes an extratemporal reality), but also things themselves and their coming into being, or becoming. In Plato’s theory the second substance, the Intellect (nous), which is generated by the One (or the Good), consists of being and light. The Intellect, which is pure and unmixed, is carefully differentiated by Plato from everything that is material, physical, and going through the process of becoming: the Intellect is intuitive, and its object is the essence of things, not their becoming. The dialectical conception of the Intellect is completed with a cosmological concept: the Intellect is the generic, mental generalization of all living beings, as well as a living entity, or life itself as manifested in ultimate generalization, order, perfection, and beauty. The Intellect is embodied in the cosmos—specifically, in the regular and eternal movement of the heavens. The third substance, or World Soul, unites the Intellect and the corporeal world. The Soul receives the laws of its movement from the Intellect, from which it differs in its perpetual mobility —the principle of self- movement. The Intellect is incorporeal and immortal. The Soul, which is immortal and is associated with the truth and the eternal ideas, unites the Intellect with the corporeal world by means of something beautiful, proportioned, and harmonious. The individual soul is the image and outflow of the World Soul. Plato spoke of the immortality or, more precisely, the eternal rejuvenation of the body together with the soul. Death is the transition of the body to another state. The ideas are the ultimate generalization, meaning, and meaningful essence of things, as well as the very principle by which they are apprehended. Ideas possess not only a logical but also a certain artistic structure. Inherent in them is their own ideal matter, the shaping of which permits them to be comprehended aesthetically. The beautiful also exists in the ideal world as the embodiment of an idea—the ultimate form and intellectual anticipation of all possible approximations of an idea. The beautiful is, in a sense, an organism of an idea, or, more precisely, the idea as an organism. Further dialectical development of the prototype leads to the intellect, soul, and body of the cosmos, resulting in the creation of beauty in its final form for the first time. The cosmos, which perfectly reproduces the eternal prototype or pattern (“paradigm”), is more beautiful than anything else. This doctrine is closely related to the Platonic theory of cosmic proportions. For Plato, matter is only the principle of a partial functioning of an idea—its abridgment, diminution, or obscuring. Matter is a “receptacle” and “nurse” for ideas. In itself, it is absolutely formless, containing neither earth, water, air, nor any other physical element. Matter is not being; only the ideas are being. Sharply criticizing the separation of ideas from things, Plato formulated the very arguments that Aristotle later directed against alleged Platonic dualism. For Plato, genuine being is ideal being, which exists in itself and is merely “present” in matter. Matter first comes into existence by imitating, associating with, or “participating” in ideal being. In the last years of his life Plato revised his teaching about the ideas in conformity with Pythagoreanism, seeking the source of the ideas in “ideal numbers.” This trend in his thought was important in the development of Neoplatonism. The foundation of Plato’s theory of epistemology is the ecstasy of love for the idea. Thus, ecstasy and cognition prove to be an indissoluble whole. With brilliant artistry, Plato depicted the ascent from physical love to love in the realm of souls, and from there to the realm of pure ideas. He interpreted the synthesis of love (eros) and cognition as a special kind of rapture and ecstasy, or erotic enthusiasm, and he gave a mythological description of cognition as the soul’s remembrance of its heavenly birthplace, where it apprehended every idea directly. For Plato, the basic science that determines all other fields of knowledge is the dialectic—a method of dividing the one into many, of reducing the many to one, and of providing a structural representation of the whole as the many in one. Entering the realm of confused things, the dialectic divides and separates them so that each receives its own meaning and its own idea. The meaning or idea of a thing is taken as the principle of the thing, as its “hypothesis,” its law . This is precisely the meaning of the “Logos” in Plato’s work. The dialectic, therefore, is a method of establishing the intellectual foundations of things, their objective a priori categories or conceptual forms. The progression from Logos to idea to hypothesis to foundation is also regarded as the limit (the “aim”) of sensory becoming, a universal aim that appears as the Good in the Republic, Philebus, and Gorgias and as Beauty in the Symposium. The limit on the realization (the becoming) of a thing contains a condensed version of the entire formative process of a thing and serves as its blueprint and structure. Thus, Plato’s dialectic is also a theory of indivisible wholes, and as such, it is simultaneously discursive and intuitive. The dialectic can perform all possible logical divisions and at the same time combine everything into one. According to Plato, the dialectician possesses the “combined vision” of the sciences and “sees all at one time.”The individual soul possesses three capacities—the intellectual, the volitional, and the emotional, of which the first has primacy. In Plato’s ethics there are three corresponding virtues: wisdom, courage, and an illuminated emotional state. They are united into one complete virtue, justice, which represents the equilibrium of its three components. A similar triadic division is found in Plato’s political thought, in the theory of the three estates: philosophers, who govern on the basis of their contemplation of the ideas; warriors, whose main goal is to defend the state from internal and external enemies; and laborers (peasants and artisans), who give the state material support by supplying it with vital resources. Plato distinguished three principal forms of government: monarchy, aristocracy, and democracy. Each is further subdivided into two forms. A monarchy may be lawful (headed by a king) or based on force (headed by a tyrant). Aristocracy may be the rule of the best or the rule of the worst (oligarchy). Democracy may be lawful or unlawful (based on force). Plato sharply criticized all six forms of government and presented an ideal, Utopian model for state and social organization. According to Plato, kings should be philosophers, and philosophers should be kings. 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