Human Dignity

This paper explores the intersections of Filipino culture, food, and the concept of grief through Jade Mark Capinares's How to Eat Spaghetti. By analyzing the role of the subject, Jolly Spaghetti, it examines how Capinares's short story navigates the cultural significance of this staple dish, even in times of turmoil. The paper also critiques Capinares's use of Western references to depict loneliness, contrasting them with the communal nature of Filipino food culture. Ultimately, the theoretical framework of Sikolohiyang Pilipino by Angelo Enriquez is employed to unpack the cultural and psychological undercurrents in the text.

This article aims at addressing the question of human dignity in the face of the suffering that people of the city of Antakya (formerly Antioch) experienced after the devastating earthquakes on February 6, 2023. The main question the article raises is concerned with the impact the destruction of shared sacred sites has on the heritage of the city and the dynamics of intercultural and interreligious relations among its different communities. The theoretical argument is that human dignity must be conceptualized in relational terms as a dynamic force that captures the human potential to shape relations among different communities.

The dynamic and ever-evolving landscape of global business presents
both challenges and opportunities that require organizations to
continuously adapt and innovate. In the Indian context, where
traditional practices meet modern business paradigms, the complexities
are even more pronounced. "Business Strategies: Emerging Issues and
Prospects in the Indian Context" delves deep into these evolving business
strategies, highlighting the emerging issues, transformative trends, and
future prospects that shape India’s business environment today. India,
with its diverse socio-economic fabric, rapidly growing market, and a
young, tech-savvy population, offers unique challenges for business
leaders. The traditional strategies that once dominated the Indian market
are being rapidly reshaped by factors such as digital transformation,
policy reforms, globalization, and shifting consumer preferences. This
book explores how organizations are responding to these forces and the
new strategic frameworks that have emerged as a result. The content of
this book is carefully curated to reflect the complexities of the Indian
business environment, addressing issues like technological disruption,
sustainability, evolving market dynamics, regulatory changes, and the
shifting role of leadership. The combination of theoretical insights and
practical case studies provides readers with an in-depth understanding
of the evolving business strategies in India and the broader global
context. The first section examines the emerging business issues,
exploring the rapid technological advancements and their impact on
organizational strategies. The second section highlights strategic
prospects, focusing on opportunities for innovation, diversification, and
competitive advantage in the face of both domestic and international
challenges. This work serves as a comprehensive resource for business
professionals, students, and policymakers, offering valuable insights into
the practical and strategic aspects of navigating the Indian business
landscape. As India continues to grow as a global economic powerhouse,
the need for adaptive, forward-thinking strategies has never been more
critical. We hope this book will contribute to the ongoing dialogue about
the future of business in India and serve as a valuable guide for decisionmakers aiming to succeed in this dynamic environment.

In Islamic culture, rationality and the implementation of the secondary meanings for rationality and wisdom have a unique interpretation in Islam that is not comparable to other religions and cultures. Rationalism has such a high status in Islamic jurisprudence that Islamic rationalism is complete. Islam considers moral education as the leading foundation for a complete education. Therefore, rational education is parallel to moral education. Moral education is the guidance and education of the human psyche through the rational side. In rational education, the heart of man is the center of rationalism. The heart of every human is educated through the verses of the Qur'an and the hadiths of the Imams. Therefore, the social structure of an Islamic society is endowed with an infinite moral aspect that stabilizes man's situation in society and clarifies his relationship with society - the demands and conditions of the new situation guide the individual and society to grow. According to Nahj-Al-Balaghah, optional behavior is attributed to a human being. A wise person is expected to improve and develop the compelling aspects of rationalism and guard against inhibiting factors of rationalism. Therefore, the wise person can appropriately benefit from the achievements of forward-looking action and begin a life of happiness and pride. In many narrations of Imam Ali (A.S.) about the qualities of wisdom and the forward-looking wise man, wisdom is the most vital source to recognize truth and falsehood and perform good deeds. This paper examines the role of rationalism and thoughtfulness in educating the moral society through the hadiths of Imam Ali (A.S.).

Este trabalho tem como objetivo debater sobre a violacao dos direitos sexuais e reprodutivos de uma mulher que foi compelida mediante decisao judicial a se submeter a procedimento de laqueadura em contracepcao sem o seu livre consentimento. O tema e importante por dirigir-se a todas as mulheres, em especial as pobres, sem escolaridade, com dependencia quimica ou nao, mas que sao discriminadas no dia a dia. Os resultados revelam a necessidade de se estabelecer politicas publicas em varias esferas tematicas. O rol de direitos fundamentais elencados no artigo 5o da Constituicao Federal de 1988 oferece possibilidadede questionamento sobre a admissao dos direitos reprodutivos na condicao de direitos fundamentais, nao previstos expressamente, com base no paragrafo 2o do mesmo artigo.A pesquisa e de natureza teorico-bibliografica seguindo o metodo descritivo-dedutivo que instruiu a analise da legislacao, bem como a doutrina que informa os conceitos de ordem dogmatica. PALAVRAS-CHAVE: Direi...

A culture of disdain for disabled and elderly persons is more likely to come about if we embrace a right to assisted suicide. Each endorsement of suicide endangers not only the lives but also the human dignity and quality of support relationships of persons with burdensome infirmities.

El problema de la individualidad biológica es una cuestión ampliamente
desarrollada en la filosofía de la biología. No obstante, esta temática no
ha sido discutida con la misma profundidad en el contexto de la medicina. La relevancia del estudio de la individualidad biológica en relación con la salud ha ido aumentando progresivamente en la historia reciente de la medicina, y el auge actual de la medicina individualizada es un ejemplo de ello. En este campo, el conjunto único de características biológicas del paciente individual es la base para diagnósticos y tratamientos personalizados. El objetivo de este trabajo es definir y analizar el problema de la individualidad biológica en medicina. Para ello, trazaré algunos paralelismos con el debate en filosofía de la biología, pero introduciré nuevos elementos. Siguiendo a Kaiser y Trappes (2021), argumentaré que la individualidad biológica en medicina es concebida, en parte, como unicidad biológica, y que dicha definición tiene importantes implicancias para la medicina contemporánea, especialmente en relación a los enfoques de la Medicina Basada en Evidencia y la Medicina Personalizada.
Finalmente, plantearé algunas problemáticas filosóficas en torno al concepto
de unicidad biológica en medicina, vinculadas al individuo como su propia
referencia y a la tensión entre universalismo y especificidad en medicina.

Since the post-August 5 discourse among public intellectuals has centered around op-eds and commentaries, the buzzwords "reform" and "rewrite" dominate discussions about our Constitution. But how many of us have paused to explore what these terms truly mean? In this commentary, I delve into the ongoing debate about reforming vs. rewriting Bangladesh’s Constitution. My op-ed explores the semantics of these terms and insinuates a bold argument: You don’t need to invoke the “spirit of 2024” to justify rewriting the 1972 Constitution. Instead, the answer lies in returning to the core spirit of Bangladesh’s 1971 Liberation War: equality, human dignity, and social justice. Even substantial reformation may fall short to abolish all elements that contradict the Liberation War. A comprehensive rewrite is the only way to uphold the true spirit of our Liberation War and lay the foundation for a genuinely democratic Bangladesh, free from Hasinocratic authoritarianism.

Criminals often engage in a calculated assessment of the potential gains and risks before committing a crime.Criminal strictness in drug crimes and the relative retreat of the Iranian legislature in the face of heavy punishments such as death in 2016 require that the issue of the effectiveness of criminal enforcement be examined from the perspective of those convicted of crimes in this area. Therefore, the present research seeks to analyze the economic analysis of criminal enforcement in drug crimes. This research is descriptive-exploratory in terms of its applied nature and methodolog.  To assess the economic analysis of punishment by criminals, individuals convicted of drug-related crimes were systematically identified. The statistical population of this study comprises all individuals with a definitive history of drug-related convictions in the city of Mashhad. Given the lack of precise information on the number of convicts, a sample size of 160 individuals was selected from the accessible population. The data collection tool in this study was a researcher-designed questionnaire, which underwent content and face validity confirmation through expert opinions. Its reliability was calculated using Cronbach’s alpha coefficient, resulting in 0.89. For data analysis, various statistical methods such as t-tests, ANOVA, and basic statistics like mean and standard deviation were employed. Based on findings from convicts’ opinions on drug-related matters, criminals involved in drug crimes perceive the costs of long-term imprisonment and asset forfeiture to be greater than execution. Surprisingly, this contradicts the conventional assumption that the cost of execution outweighs any other crime. Therefore, when assessing the benefits and desirability, it is essential to consider the context and specific circumstances rather than treating criminals as abstract and fixed entities. In practice, the utility versus cost trade-off is evaluated by criminals on a case-by-case basis, accounting for situational factors. Also, statistical analysis showed that with increasing age, level of education and history of committing, attention to economic analysis of punishments is done more accurately.

The optimization of resources allocated to the criminal justice system of the Islamic Republic of Iran depends on modifying the structure of resource distribution among different parts of this system and determining the optimal share of each section. Relying on economic approach to law and analysis of available data and statistics,the present study tries to provide a suitable solution for the optimal distribution of limited resources among the unlimited needs of the criminal justice system. The findings of this study show that paying attention to the court's budget and providing sufficient resources is a primary need. Also, it is necessary to pay more attention to the execution of the punishment.To reduce the costs of the criminal justice system, the certainty of punishment should not be impaired.By revising programs and policies of the criminal justice system based on cost and efficiency and reducing the use of high-cost, low-return policies, the costs of the system can be controlled. In addition, crime prevention should not be neglected. It is necessary to propose a set of performance indicators for courts and prison management. According to the performance of each section, which is evaluated based on the performance indicators, the optimal budget should be allocated. Consequently, in addition to greater attention to performance, the distribution of resources among different parts of the criminal justice system becomes efficient. Allocating resources to crime prevention should be based on the number of scientific preventive programs.

India has a federal system where education is primarily the responsibility of the state government. The Indian constitution assigns special provisions for free and compulsory education for all children aged six to fourteen, which later became a fundamental human right. This article examines that 95% of the sample respondents are younger, 98.7% are married, and 70% follow the nuclear family system. All respondents practice the Hindu religion, and they speak the Gorboli and Telugu languages; 26% of tribal households only have income per month, and 74% of tribal households have annual income. This indicates a higher level of low income in tribal households. The majority, 72% of tribal households, pay between 11 to 25 thousand as school fees, and more than 62% of households are spending on books. Stationery expenditures are between 2 to 3 thousand, 77% of tribal households’ spending on students' utilities is between 2 to 4 thousand per annum, and the low-level income of tribal households is a higher expenditure on primary education. This paper discusses tribal households’ spending on primary education.

Resumo: Durante caminho do reconhecimento de direitos como cidadaos, as pessoas com deficiencia, vem ao longo do tempo travando batalhas de valorizacao, integracao e auto-integracao destes diretos. Apos lutas constantes de afirmacao, promulga-se recentemente em 06 de julho de 2015 a Lei Brasileira de Inclusao da Pessoa com Deficiencia, que tem como premissa a defesa dos direitos adquiridos e o reforco da identidade do sujeito com deficiencia. A iniciativa Singular surge com essa premissa, como um projeto que permeia a constituicao apoiado na legislacao vigente, Lei no 8.213 de 1991, Sub.II Art. 93 que considera a empresa com 100 ou mais empregados, e as obrigada a preencher de 2% a 5% dos seus cargos com beneficiarios reabilitados ou pessoas com deficiencia, habilitadas em proporcoes determinadas, alem da sensibilizacao de empresas que nao se enquadrem na lei, porem condicionem a contratacao destes sujeitos por suas qualidades laborais. Palavras-chave : Pessoa com Deficiencia; Auto-...

This article reflects on post-WWII developments and the current state of church-related diaconal initiatives in Japan. Pioneering Christians have made significant contributions to the development of social welfare since the Meiji Era (1868–1912). Despite still being a radical minority of around only 1 percent of Japan’s population, the nationwide network of Japanese Christian churches, educational institutions, and social welfare organizations makes Christianity’s presence felt on a much wider scale. With its focus on postwar efforts, this article gives a brief overview that ranges from education to social reform and medical care, all of which were traditionally incorporated under the notion of “Christian Social Welfare” (Kirisutokyō Shakai Fukushi). The research integrates Japanese and English sources in a methodical, rigorous literature study in response to the following main question: Why is there a complicated relationship in postwar Japan between church practices defined as dia...

The point of this paper is to show that the understanding Solovyov penned and voiced about humanity close to the end of his life suggests that he regarded human rights as sacred. First of all, we provided a rough sense of who Solovyov was as a person, for he is a bit of a stranger to the majority of the audience, including scholars, in the Western hemisphere. Afterwards, we carried out what we have already said we intended to do here, drawing on a public lecture that Solovyov gave at Saint Petersburg Imperial University to mark the 100th anniversary of Auguste Comte’s birth. Our perception is that Solovyov clearly thought of human rights from a faith-based angle and believed them to be sacred, and that all of his insights and those inspired by them are remarkably conducive to reflecting on human rights at the present time, whatever the religious background of each one of us. JusGov Research Paper Series: https://ssrn.com/abstract=5064858

The article deals with the analysis of the legal status of people living with HIV in relation to the provision of health care as well as in the issue of criminal law. It is based on the hypothesis of unconditional human dignity, and the need to protect human rights. It specifically opens the topic of criminalization of people living with HIV in relation to the proportionality of criminal law, which should be the ultima ratio.

Paul Guyer is well known for defending the claim that freedom, under-stood  as  the  capacity  to  set  ends,  is  Kant’s  fundamental  value.  In  contrast,  I  have  developed a reading of Kant’s ethics that places autonomy and community at the heart  of  Kant’s  ethics.  At  the  heart  of  my  account  is  a  conception  of  autonomy  understood as what I call the capacity for sovereignty. I argue that these two positions  can  be  made  compatible.  To  do  this  involves  making  a  distinction  between  the concepts of dignity and value and arguing that although autonomy, understood as the capacity for sovereignty, is the source of the dignity of humanity, this is compatible with the claim that the ultimate value for Kant is freedom understood as the capacity to set ends. To explain how this is possible I appeal to Wilfred Sellars Kant-ian account of the moral point of view in Science and Metaphysics.

Article titled "Wieloznaczność idei godności w filozofii Immanuela Kanta/The Ambiguity of the Idea of Dignity in Immanuel Kant's Philosophy" focuses on analyzing the diverse meanings attributed to the concept of dignity in Kant's philosophy. The aim of the study is to reconstruct these meanings and demonstrate how Kant developed and transformed his approach to dignity in various contexts, referencing works such as Groundwork of the Metaphysics of Morals and The Doctrine of Virtue. The article begins by discussing the contemporary significance of dignity as a fundamental value in a democratic state governed by the rule of law and its relationship to human rights. It then presents the traditional Kantian understanding of dignity as an inherent, invaluable, and irreplaceable quality attributed to rational beings. The author notes that, in this interpretation, dignity arises from the moral autonomy of the individual and the capacity to create universal principles of action. The article further explores lesser-known aspects of Kant's conception of dignity, such as its understanding as sublimity or a particular attribute associated with specific social roles, authority, or morality. Attention is drawn to interpretative disputes among contemporary scholars regarding the translation of the term die Würde and the evolution of this concept in Kant's works. The study demonstrates that dignity in the philosophy of the Königsberg thinker is dynamic, relating not only to humanity itself but also to social status, legislation, and moral obligations. The article concludes by asserting that Kant’s idea of dignity represents a complex and multifaceted notion that transcends the classical understanding of it as merely belonging to rational beings. The author highlights the need for further research to deepen our understanding of this category and its applications in contemporary philosophical and legal discourse.

What follows is an English translation of “La persona humana y su dignidad” (57-60), “Los derechos esenciales de la persona” (61-63), “La iglesia frente al liberalismo” (64-68), and “La iglesia frente al capitalismo” (69-72), all found in Carlos A. Sacheri, El orden natural (Buenos Aires, Argentina: Vortice, 2008).

En muchos tratados de Hermes hemos mantenido la tradución MENTE por el griego NOUS. Si bien NOUS se traduciría más exactamente por Inteligencia, Intelecto, Pensamiento, hemos preferido Mente por parecernos más adecuada al español moderno para el caso que nos ocupa. Debe entenderse sin embargo que esta Mente tiene siempre un doble significado: Como derivada del MENS latino, indica la actividad más alta del espíritu, es decir la Inteligencia, Intelecto, donde se produce la intelección de los primeros principios y los arquetipos, Mente en la que, según Iámblico, "se deposita la semilla que puede ver a Dios"; aplicada a la actividad sutil de la psiquis, se usa el término MENTE como el conjunto de la actividad "mental " o fuerza imaginativa o fantasía, el "traslúcido " o transparente, donde se producen los fenómenos de telepatía y los del área de control mental. En los tratados de Hermes debe entenderse siempre en el primer sentido. NOMBRE / VERBO Hemos traducido así la voz griega LOGOS. LOGOS tiene una infinidad de sentidos literarios tales como: palabra, doctrina, razón, discurso, sentidos que en muchos casos se adaptan mejor al texto que el simple NOMBRE. Pero Hermes usa mucho la voz LOGOS para dar múltiple sentidos implícitos al texto, como ocurre en las narraciones sagradas y simbólicas, así en el Poimandres, 7: "Estas cosas comprendí por el Nombre de Poimandres" lo cual se puede interpretar que comprendí por la acción del Logos de Poimandres, o por el discurso o doctrina de Poimandres, ambos sentidos siendo válidos. Digamos además que en general LOGOS representa una actividad del Nous, y que Poimandres simboliza como NOUS-Padre y LOGOS-Hijo, y también que mientras el NOUS es la plenitud, en nosotros instantánea, de la intelección, el LOGOS representa la actividad, en nosotros temporal, de desarrollo de los contenidos del NOUS. En el evangelio de Juan, LOGOS ha sido siempre traducido como VERBO, y también representa una actividad diferenciadora pues "todas las cosas fueron hechas por El ... en El era la vida ... ", como si el LOGOS fuera el instrumento divino para la Creación. Actividad semejante a la desarrollada por el o los HELOHIM en el primer capítulo del Génesis, que puesto el caos inicial, comienza(n) a separar la luz de las tinieblas, lo alto de lo bajo, lo seco de lo húmedo, etc. que son funciones de distinción y manifestación de los arquetipos. Jorge E. Sanguinetti Tratado Titulo o Descripción del contenido Tratado I De Hermes Trismegisto: Poimandres. Poimandres revela a Hermes la gnosis: los atributos divinos, el origen del Cosmos y la naturaleza del hombre. Temas: La Cosmogénesis (cosmos arquetípico, cosmos sensible, Nous y Logos). La Antropogénesis (el Anthropos arquetípico, la caída, carácter dual, los siete ancestros de la humanidad, el androginismo original, el bien y el mal en el hombre, la libertad). La Salvación (muerte del cuerpo y anábasis del alma a través de las esferas planetarias, divinización en el octavo cielo). Plegarias. HERMES TRISMEGISTO-POIMANDRES 9 La Mente el Dios, que es a la vez macho y hembra, y contiene en sí Luz y Vida, dió a luz por Nombre a una segunda Mente Creadora, la cual, siendo dios del fuego y del espíritu, creó a su vez siete gobernadores dueños contenedores del cosmos sensible, cuyo gobierno se llama Destino. 10 De inmediato, el Nombre del Dios, arrancándose de los elementos inferiores del Dios, se lanzó hacia la región pura de la naturaleza creada y se unió a la Mente creadora (puesto que son de igual naturaleza), dejando desamparados a los elementos inferiores de la naturaleza, los irracionales, que consisten de sólo materia. 11 Entonces la Mente Creadora junto con el Nombre envolvieron los círculos y los hicieron girar bramando, pusieron en movimiento circular a sus propias creaturas para que rodaran, a partir de un principio indefinido, hasta un término sin fín, que comienza donde acaba. Esta circulación de todo, como lo quiso la Mente, produjo animales irracionales a partir de elementos inferiores (ya no estaba el Nombre con ellos), el aire produjo aves y el agua peces. La tierra y el agua, como lo quiso la Mente, fueron separadas una de otra, y la tierra hizo salir de sí a los animales que tenía adentro, cuadrúpedos y reptiles, fieras y animales domésticos. 12 La Mente, el Padre de todas las cosas, siendo Vida y Luz, parió un Hombre igual a ella, a quién amó como hijo propio: porque siendo imagen del Padre era hermosísimo; porque realmente tanto amó el Dios a su propia figura que le entregó la creación entera. 30 Por mi parte, gravé en mi alma los beneficios que me hiciera Poimandres, y lleno de la plenitud que había deseado, me sentí colmado de alegría, porque el sueño del cuerpo se había transformado en vigilia del alma, la ceguera de la vista en visión auténtica, el silencio en preñéz del bien y la palabra en divulgación de bienes. Cosas que realmente ocurrieron porque acepté recibir de mi Mente, es decir, de Poimandres, el Nombre del Poder Supremo. Llegué a ser soplo divino de la verdad. Por éso, con toda mi alma y con todas mis fuerzas ofrezco este elógio al Padre Dios: 31 Santo es el Dios y Padre de la totalidad. Santo es el Dios cuya Voluntad se cumple en sus propias Potencias. Santo es el Dios que quiso que lo conocieran y que es conocido por los suyos. Eres santo, Tú, fundador de todas las creaturas por el Nombre. Eres santo, Tú, cuya imagen la entera Naturaleza ofrece. Eres santo, Tú, de quién la Naturaleza no pudo reproducir la forma. Eres santo, poderosísimo más que todas las Potencias. Eres santo, superior a cualquier superexcelencia. Eres santo, mejor que todas las alabanzas. Recibe las puras ofrendas racionales del alma y del corazón tendidos hacia Tí, inefable, impronunciable, Tú, que sólo puedes ser nombrado por el silencio. 32 Te suplico no decaiga el conocimiento que corresponde a nuestra naturaleza humana: acuérdame lo que pido y lléname de fortaleza, y con esta gracia iluminaré a los de mi raza que están en la ignorancia, a mis hermanos, tus hijos. Sí, acepto y soy testigo: voy a Vida y Luz. Bendito seas, padre. Tu hombre quiere colaborar en tu obra santificadora, puesto que le concediste todos los poderes. HIMNODIA SECRETA-FORMULA IV 17 " Que toda la Naturaleza del Mundo preste oídos a este himno. ¡Abrete Tierra, soltáos cerrojos de la lluvia, Arboles, no os agitéis! Porque voy a cantar un himno al Señor de la Creación, al Todo, al Uno. ¡Abríos Cielos, detenéos Vientos! Que el Círculo, inmortal, de Dios atienda mi palabra. Pues voy a cantar un himno al Constructor de todas las cosas, Al que hincó la Tierra y suspendió los Cielos, Al que ordenó al Agua dulce salir del Océano y regar la tierra habitada y la deshabitada, para que todos los hombres se alimenten y vivan, Al que ordenó al Fuego que se manifestara para toda utilidad de dioses y de hombres. Ofrescámosle todos juntos esta alabanza, al que vuela por arriba de los Cielos, al Constructor de toda la Naturaleza. El, el Ojo de la Inteligencia, acepte la alabanza de mis poderes. 18 ¡Poderes que habitáis en mí, cantad al Uno y al Todo! ¡Conmigo todo los Poderes que están en mí! Sublime Conocimiento, iluminado por tí, por tí celebro la Luz espiritual en espiritual alegría. ¡Poderes todos cantad conmigo!: Ven, moderación, canta conmigo. Ven justicia mía, canta al Justo en mí. Ven fraternidad mía, canta al Todo en mí. Cante la verdad, la Verdad. Cante el bien, el Bien. Vida y Luz, es de vosotras que viene y es a vosotras que va esta alabanza. Gracias Padre, energía de los Poderes, Gracias Dios, fuerza de mis energías: Tu Nombre te canta himnos en mí, Por mí, recibe el Todo por el Nombre, como ofrenda racional. 19 Esto es lo que claman en mi los Poderes: cantan al Todo, cumplen tus deseos, tu Voluntad, que de Tí viene y a Tí retorna, Tú, el Todo. Recibe de todas las cosas la ofrenda racional: el Todo qu está en nosotros: ¡Vivifícalo, Vida, ilumínalo Luz, Espíritu, Dios! Porque de tu Nombre, la Inteligencia es el pastor, ¡oh Creador, oh conductor del Espíritu! 20 Tú eres Dios. Esto es lo que tu hombre, el que te pertenece, clama, por y a través del Fuego, del Aire, de la Tierra, del Agua, del espíritu, de todas tus criaturas. Por Tí encontré la alabanza digna del Siglo y obtuve mi deseo, por tu voluntad, el descanso, pues vi cumplida, por tu deseo, esta alabanza."

This research aimed to analyze the perspective of human dignity based on the theories of Jürgen Habermas and Hannah Arendt, focusing on the evolution of migration legislation in Brazil. In short, it examines the repeal of the Alien Statute and its replacement by the new Migration Law in the face of subjects not considered refugees. The study sticks to the new law in the face of the situation of Afghan refugees at Guarulhos International Airport and the case of Pacaraima-RR. The research is a bibliographic analysis in the dialectical perspective with data analysis. Thus, the research concludes that the repeal of the Alien Statute and the replacement by the new Migration Law have not been effective in protecting the human dignity of immigrants, as evidenced by the cases of Afghan refugees in Guarulhos and Pacaraima-RR. These results indicate the urgent need for more adequate policies of reception and respect for the fundamental human rights of immigrants, the results obtained indicate the violation of the founding principle of human dignity founding the Federative Republic of Brazil.

In his study, Gábor Attila Tóth presents the consequentialist and deontological ethical principles for and against voluntary euthanasia, which influence legislative and judicial decision-making worldwide. While the principles of personal autonomy and quality of life are in favour of euthanasia, the sanctity of life and slippery slope arguments call for a ban on euthanasia, or, in a moderate version, for strict restrictions. The study addresses the problem of scarce resources, which the author argues is inseparable from euthanasia: prohibition and poor health conditions may lead to the most serious violations of human dignity. A case study demonstrates that the ECtHR’s reasoning that the state’s duty to protect life justifies a ban on euthanasia in Hungary is flawed. On the contrary, by depriving basic health resources, the state is failing to fulfil its obligation to actively ensure fundamental rights, while denying individual fundamental rights.

Technology – chiefly artificial intelligence (AI) – surges at a pace that defies comprehension. The three essays within this volume explore the nexus of ubuntu – an African philosophy of interconnectedness and communal flourishing – and the burgeoning domain of AI, offering profound insights into how we might steer through this complex landscape.

In an era defined by rapid technological advancement, the transformative potential of Artificial Intelligence (AI) stands both as a beacon of hope, promise and a challenge. It has become increasingly evident that AI is not just a tool for innovation but, when deployed responsibly and ethically, can be a force for social innovation and change-improving equity and human rights, shaping societies and redefining the global landscape. The potential of AI to impact society has been noted by scholars, while it has been touted as providing solutions to many social problems, it also has the potential to perpetuate existing inequalities and injustices. It has been shown to replicate, amplify and even exacerbate biases related to race, gender and other social factors. It is, therefore, essential to consider the implication of AI development on issues like justice, human dignity and human rights in order to ensure that AI benefits equitably across populations and demographics without amplifying the already existing inequalities. This paper, seeks therefore, to examine the impact of AI on justice, human freedom and human rights especially those rights that are most impacted or most likely to be impacted by AI. The paper posits that AI can impact social justice through biased decision making, job displacement and so on. It therefore, recommends increased transparency and accountability in AI decision-making so that its benefits can be shared fairly and equitably across society.

Konsum diente in den ersten Jahrzehnten der Bundesrepublik Deutschland als Mittel der Integration durch Wohlstandssteigerung, das Paradigma der "nivellierten Mittelstandsgesellschaft" und der Slogan "Wohlstand für alle" prägten den Diskurs. Mit zunehmender sozialer Ungleichheit muss sich aber auch die Verbraucherpolitik mit dem Zusammenhang zwischen Arbeit, Armut, Reichtum und Konsum auseinandersetzen.

Boštjan M. Zupančič Dostojanstvo, anomija … in prihodnost človekovih pravic 1 V razpravi o prihodnosti Evropskega sodišča za človekove pravice (ESČP) avtor obravnava »preliminarno« vprašanje, kaj so človekove pravice in kaj je njihova narava oziroma substanca. Sodišča zadnje instance, kot je tudi ESČP, obravnavajo zgolj primere, ki se dotikajo najbolj temeljnih ustavnih in človekovih pravic in ki zato zahtevajo neko vrsto meril temeljnosti; nekatera ustavna sodišča jih namreč utemeljujejo na konceptu človeškega dostojanstva, katerega opredeljevanje pa je enako izmuzljivo. Avtor v odgovor osvetli »protopravno« vprašanje, kaj opredeljuje družbeno in moralno naravo človeških bitij. Predmet prava je po njegovem homo juridicus, ki ni sprejel le svojih pravic, ampak predvsem svoje človeške dolžnosti in v ojdipskem procesu ponotranjil moralne meje, ki jih nalagata Zakon oziroma Beseda v lacanovskem smislu. Avtor opozori na s tem povezan pojav endemične in globalne anomije ter sklene, da je prihodnost »prevlade pravice« in s tem tudi ESČP zato odvisna od kompleksnih civilizacijskih in kulturnih procesov. Ključne besede: človekove pravice, (moralne) dolžnosti, Zakon, ojdipizacija, Evropsko sodišče za človekove pravice, človekovo dostojanstvo 1 Besedilo je iz angleškega izvirnika preveden in za objavo prirejen referat z naslovom Future of Human Rights, ki ga je imel avtor na univerzi v Reykjaviku, 24. februarja 2009.

Christian Schmidt verfolgt in seiner Studie zu Traumata, Ersterlebnissen und Personalität ein doppeltes Anliegen: Erstens geht es ihm darum, einen Zugang zum Phänomen des Traumas zu erschließen. Dazu soll mit dem Begriff des "bedeutungsvollen Ersterlebnisses" ein Gattungsbegriff herausarbeitet werden, der es gestatten soll, neben den Traumata als Ersterlebnissen der "Diskrepanz" auch Erlebnisse der "Kongruenz" zu artikulieren. Zweitens soll gezeigt werden, dass die Verwirklichung von Personalität in der Lebensführung von Menschen als ‚Aufgabe' die Kontextualisierung bedeutsamer Ersterlebnisse (seien sie nun erhebend oder erschütternd) einschließt. Dabei bezieht er sich zum einen auf Karl Jaspers und die Denker des sog. "Wengener Kreises"-hier schwerpunktmäßig Ervin Straus und Victor Emil von Gebsattel-sowie zum anderen auf Max Scheler und Helmuth Plessner, also zwei Protagonisten der Denktradition der Philosophischen Anthropologie.

The concept of a civilizationally transformed state envisions a new governance paradigm that emphasizes moral values, collective responsibility, and compassion over traditional ideas of sovereignty and legality. This model emerges from the failure of conventional states to address global crises like climate change, economic instability, and democratic erosion. It proposes a state that prioritizes human dignity, justice, and the common good. Drawing from philosophical traditions such as Ubuntu, it seeks to foster mutual accountability and elevate compassion as a guiding principle of governance to ensure care for the vulnerable. The 2024 Bangladeshi student-public uprising reflects this vision by rejecting repressive governance and demanding moral accountability. Realizing this transformation requires a cultural and ethical shift where the state serves as a moral authority inspiring pluralism, collective growth, and humanity's highest aspirations.

Anarchist Outreach?

I do anarchist outreach to non-anarchists; I have had non-anarchists share and like my stuff, even some of my anarchist stuff, as I explain the values and thinking in a way they feel they can relate to and thus become more open to anarchism.

What are a basic set of social rules, would you propose under your thinking of Anarchism, Damien?

My morality and, thus, by extension, my political thinking hinges on people owning themselves.

Housing, Food/Water, Basic clothing or other basic items to live, and Education are human rights and every good society would ensure no one was without them. We have self-ownership; the question is whether others respect that. Tax the rich into financial equality.

Why care?

Because we are “Dignity Beings” and others are just another fellow being of Dignity like me.

Virtual reality is not only a prowess of technological advancement and AI, but also an element that extends the horizons of human existence and complicates the way of approaching various phenomena of the physical world, for example, violence. Its practice in virtuality leads to a series of challenges, especially when virtual reality is considered as genuine reality. This text delves into virtual violence, the influence of AI on it and the problems that its conception implies. To analyze this phenomenon, parallax is proposed as a concept that helps to understand its development. This theory invites us to see violence in different ways, thus influencing the vision of morality in the virtual world. Although these reflections outline difficulties, a position is proposed that invites to urgently address the need for an applicable morality to virtual and physical fields, emphasizing dignity as the purpose of human practices.

The 2018 announcement by Dr. He Jiankui of the creation of the first genetically edited human babies using CRISPR-Cas9 technology sparked global outrage and ethical debates. While the experiment aimed to make twin girls resistant to HIV, it raised significant concerns about human experimentation, consent, and the future of genetic engineering. This paper examines the case through the ethical frameworks of utilitarianism and deontology to argue that Dr. He’s actions failed to achieve the “greatest good” or adhere to moral principles. Utilitarian analysis reveals that the potential benefits of the experiment were outweighed by significant risks, including untested long-term consequences, inequitable access, and the potential for societal harm. From a deontological perspective, Dr. He’s disregard for consent, regulatory oversight, and ethical norms violated fundamental principles of autonomy and human dignity. Ultimately, the case underscores the need for rigorous ethical standards in scientific research to ensure that advancements in genetics prioritize human rights and societal well-being.