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An essay on self identity
Self identity introduction
An essay on self identity
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To a great extent, the theory of personhood rests on a breaking down and clarification of what it is to be an agent. Human rights, as understood by Griffin, are protections of our status as functional human agents, grounded in our interests in autonomy, liberty and the minimum material provision requisite to make the exercise of our agency real and possible. Griffin acknowledges that the human interests in autonomy and liberty are not the only important interests that exist, but it is the protection of these particular interests that generate a human right . In this sense, autonomy and liberty are the special, determinant grounding elements identified by Griffin as the interests required for normative agency. Inbuilt in the nature of the personhood theory, …show more content…
Both the pluralist account as well as the personhood account will yield highly indeterminate and, or, unreasonable norms without specification of the threshold as to when an interest or autonomy does generate a right upon others. Griffin introduces this threshold through the addition of the further ground of ‘practicalities’, that rights need enough content so to generate a socially manageable claim. A pluralist perspective introduces threshold criterion through understanding a right to be an imposition of duties upon others, in addition to evaluating the ‘impossibility’ and ‘burdensomeness’ of a the interest. Therefore, if we are assessing not when a right is generated, but rather what can serve as the grounding of human right we return to the question of why the interest of liberty and autonomy are any more pertinent to the human condition than any other
"The Persons' Case." The Persons' Case. Global Perspectives on Personhood: Rights and Responsibilities, n.d. Web. 02 May 2014.
“I intend to judge things for myself; to judge wrongly, I think, is more honorable than not to judge at all.” What author Henry James meant by this was that it is better to make up one’s mind and have an opinion than to remain complacent, such as the case of Mary Anne Warren. Warren’s arguments for abortion’s possible permissibility are lacking in substance. The aim of my paper is to discuss Warren’s insufficient criteria for personhood and address the problem with her concept of potential personhood. “I argue that it is personhood, and not genetic humanity, which is the fundamental basis for membership in the moral community” (Warren 166).
To understand how the law affects individuals with respect to civil rights or human rights one must first understand how humans express themselves with respect to their society. The 21st century has seen advances in technology which has led to communication amongst humans to occur on a global level at the speed of light. The Information and Communication Technology advances such as the mobile phone and internet has provided this platform making us more aware of what goes on anywhere in the world. Humans are all part of a small global village which affects how our sense of personal privacy is portrayed and this is being redefined daily. Yoshino, in his essay, quotes D.W Winnicott who is a psycho analyst and suggests that to attain full human potential, the process involves “ finding a way to exist as oneself, and to relate to objects as oneself,”(554 ). He further describes the quest for self-elaboration through the model of D.W Winnicott who posits that in
Mary Anne Warren’s “On the Moral and Legal Status of Abortion” describes her justification that abortion is not a fundamentally wrong action for a mother to undertake. By forming a distinction between being genetically human and being a fully developed “person” and member of the “moral community” that encompasses humanity, Warren argues that it must be proven that fetuses are human beings in the morally relevant sense in order for their termination to be considered morally wrong. Warren’s rationale of defining moral personhood as showcasing a combination of five qualities such as “consciousness, reasoning, self-motivated activity, capacity of communication, and self-awareness” forms the basis of her argument that a fetus displays none of these elements that would justify its classification as a person and member of the morally relevant community (Timmons 386).
According to Hannah Arendt, “The Declaration of the Rights of Man at the end of the eighteenth century was a turning point in history”. (Arendt, 290). She begins her thesis by making this affirmation. However, throughout her essay, she further develops the idea that this “Declaration of the Rights of Man” has been questioned ever since then, because of the fact that these human rights don’t really appear to be implemented over a numerous amount of human beings. This “turning point” which Arendt refers to, indicates that when human rights were first conceived, they stated that only the nation worked as the law, and neither the divine law nor anything else had power over them. This was the moment when control over these rights was lost, since there is a deficiency in the precision of who really has the rule of law over them, if not even the human authorities have been able to manage the “universality” they are supposed to express. Hannah Arendt’s explanation on the human rights article called “The
"Declaration of the Rights of Man - 1789." The Avalon Project. Yale Law School, n.d. Web. 11 Nov. 2014.
H W R Wade ‘The Basis of Legal Sovereignty’ (1995) 172 Cambridge Law Journal 186.
Mahoney, Marvellous Richness of Diversity or Invidious Cultural Relativism? 12 Human Rights Law Journal 1, 5( 1998)
John Mill’s On Liberty seeks to expound on how individuals and the society can exist as liberal entities without infringing on each other’s rights. Liberty is the condition of being free within the society, that is free from any form of restriction inflicted by authority. He argues that individual freedom is the basis of democracy where people exercise their own free will (Mill 2005). He also rejects the idea of social contract where individuals comply with society for them to gain social benefit (Mill 2005). It is generally thought that social development can only occur if certain constraints are placed on individual liberty. But the contrary is also true, if restriction are placed on people’s freedom, it becomes difficult for them to thrive
For these reasons and others, some liberal academics and politicians may reject the ‘positive’ conception of rights protection, preferring individuals to make their own decisions and to expand the realm of personal responsibility. For others, state intervention tends to be viewed as only necessary when it 'helps individuals to help themselves'. Once social disadvantage and hardship are abolished, citizens should be left alone to take responsibility for their own lives. In this way welfarism can be embraced, whilst the liberal preference for negative liberty, secured by minimal intervention, still stands.
A society that is ruled by liberty contains morals, morals that come with rights that must be respected in order to preserve integrity. In his article “A Right to do Wrong”, Ethics, vol. 92 (1981), pp. 21-39, Jeremy Waldron argues that if people in a society take moral rights seriously they must accept an individuals “right to do wrong” from a moral perspective. Having a choice to do wrong from a moral point of view creates diversity in a society which lead’s to development in the society as a whole. Waldron offers a paradox to explain his position on individuals having a moral right to act in ways that might be seen as wrong from a moral point of view. I will explain and outline Jeremy Waldron’s position on the idea of individuals having the moral right to do wrong, and I will also evaluate Jeremy Waldron’s position and demonstrate if there is really such a moral right using my views that will be enhanced by John Stewart Mill views.
Introduction One of the main reasons why human rights have been put in place is to protect the public life and public space of every individual being. One fundamental characteristic of human rights is that they are equal rights; they are aimed at providing protection to every person in an equal way. These rights have been entrenched through laws that are passed by states and international conventions. Human rights laws have evolved over time, and have been shaped by several factors, including philosophical theories in the past. This paper looks at the theories of two philosophers, Emmanuel Kant and John Stuart Mills, and how their teachings can be used to explain the sources of human rights.
John Tasioulas introduces the idea that human rights are explained by the morals that humans possess through understanding of human dignity. He explains that are three connections that human dignity has to human rights. The first connection presented is that human dignity and rights are rarely distinguished between due to having virtually the same standards in regards to them. The second that dignity is a starting point in moral grounds that human rights build off of. And last, that the idea that human rights are justified by dignity, saying dignity is the ideal basis for human rights. Tasioulas chooses to focus on the last point, that it is our morals that bring about human rights and that our morals come from humans having dignity. The key thing being that human dignity is something that all possess by simply being human beings there is no merit in achievement or by what legislation or social position can give us.
Simmons, A. John (1992). The Lockean Theory of Rights. Princeton, New Jersey: Princeton University Press. 127.
Charney, E., (1999) Cultural Interpretation and Universal Human Rights: A Response to Daniel A. Bell. Political Theory. 27 (6), 84. [online] Available from: [Accessed 28 February 2011]