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* MEANING OF HUMAN DIGNITY HUMAN RIGHTS PRESS RELEASE

Aldave

haldaveh@gmail.com

Who are the group of people who have to grant them dignity? Should understand the concept of human dignity as if all forms of human life involved no more of it is that dignity or respect to a quality human being just will acquire in the course of his life, so that only then it can be afforded? Should we understand human dignity as an inalienable right and not adjustable, which can be given to each person equally? Do you have such embryos exactly the same dignity as an adult fundamental rights or more must be done well in this case a legal and moral gradation?

Harm reduction and violence, the care of freedom and access to well-being of its users a tool requires moral, legal and political. (See Foundations of Human Rights in the Blog Rumor Hegelian)
The promotion of the principles as part of a moral culture to take root among us, and the ability to basically become a focus of intercultural consensus in Universe moral ethics translates into minimal, as noted with precision and accuracy Gonzalo Gamio teacher responds to a challenge, and I think also a vital rabies:
"It is inconsistent to maintain the anxiety and anger that I feel can not be executed real-time enforcement of human rights, so it makes sense when Neruda celebrates the hardware and of these, the effective key that gives us light blade or the effectiveness of water pumps (Rebellion of memory, Editorial Page Daily Industry October 15, 2005)

In the same text states that "Defense of Human Rights, involves addressing three major tasks that can not be the responsibility of a single institution) Precautionary respect for the essential rights of the people by the powers that be b) Regarding the recent past c) For the foreseeable future.
The doctrine of human rights lies precisely in the field of convergence between the radical moral ethical consideration of human beings and their status as political subjects. There can be citizens not previously been recognized in his full dignity of human beings and people.
None of them can do without that seed moral philosophy: the consideration of human as the highest end of any political settlement, which arise considering the values \u200b\u200bof freedom, inviolability of the physical and spiritual. (Pág.116.117)

quote :..." justice is no forgiveness for unforgivable crimes or in a meeting between perpetrator and victim, between aggressor and victim. The reconciliation we propose is a reunion of the state and society and the Peruvian society itself, by overcoming the painful inequalities which are designed in our country and that made the violence was so intense. (Pag215)

If even seems to mount the beasts of burden when it seeks to eradicate poverty, has given her poise coven when mounted, but not in the mood to ride it.

At that level of exposure we believe that human rights underpin the political law of any state law because this is built and developed on its base, while fundamental rights are those who inspire and lead production, interpretation and application of any law or legal act in general, work done by a normative force of the highest hierarchy, likewise directed towards predetermined ends, thus becoming unlawful acts or regulations that pursue different goals, and hinder its realization, and determine its scope to the extent that, together with the rules enshrined in the form of the state and establish economic system, define the constitutional model of society and the state.

Dignity in its historical dynamics

Following Arnd Pollmann from a philosophical point of view, the so-called natural law philosophy blossomed recently with the European Enlightenment of the XVII and XVIII. What is shared by different thinkers of this tradition is that human beings simply because of his making anthropological, that is, its essence or nature, is whether certain rights. These can be understood as pre-state as that does not require a particular state to grant such rights in effect so that we may be considered subjects of law. Acknowledged or not a state, we have these rights simply by virtue of being human.

In history, this belief in natural rights is reflected in the seventeenth and eighteenth centuries in various projects of even constitutional Young Western modernity. Think for example in the American and French revolutions.

The first innovation consisted of the following: since the human being will attend such important rights as the right to life, liberty, security, property and freedom of religious practice due to an order superior or divine nature must be made that these rights are independent of historical circumstances rather haphazard application, which at the time meant primarily to defend the arbitrariness of the absolute rulers. Yet another leap development is ensuring its accuracy concept referring to whether it refers to all men without exception. In the documents referred to were worth in the first instance to those who were actually citizens of the State concerned. Thus, it was mainly civil rights, no mention of those people who were not considered citizens or even that did not belong to the State. Only with the political conflicts of the post-think the abolition of slavery, and women workers' movements, decolonization and migration as a result of wars triggered the true dynamics of human rights ideas, which is want to refer to right all men. It is only with the advent of the struggle for the recognition of previously marginalized groups-slaves, workers, indigenous minorities, women, refugees, homosexuals basic rights and expand civil rights happen to be human rights finally, totalitarianism twentieth century is also evident that human rights must be guaranteed not only a national but at international level, namely the right of peoples.

human rights and human dignity need to be institutionalized and guaranteed on a transnational level.

If you start watching historical sources which feeds the current use of this concept, it becomes apparent a change of significance has occurred at least in European thought in three phases:

In ancient Rome the concept of dignity mainly related to the prominent position occupied by a particular character of public life. Statesmen and politicians enjoyed a special reputation because of the charges that were within their community, supported his dignity. However, it was later, in the context of medieval Christian theology that the concept of dignity refers to the privileged position of a particular character was expanded into a very special position that the man stood in the order established by God. From that moment, the human being as such a dignity attached to it sui generis, without regard to their differences as the image of God, he had agreed in God's creation a privileged role with respect to all other living things. During the European Renaissance, especially through Picco della Mirandola and later with the illustration, in particular with the figure of Kant, the universal concept of dignity is secularized, that is, free of charge theological Thereafter, the human being has the dignity not only because it falls on him a reflex origin divine from the beyond, but because it becomes a being worthy of worship because of their ability to reason and self-determination.

Different concepts of dignity

Dignity as dowry

The first and most common position on the idea that dignity is previewed in all forms of human life know in all cases and a non-adjustable. Consequently, human dignity must be understood as an inalienable dowry that everyone, by the mere fact of being, brings the world

Dignity as a potential

How life unfolds with dignity?

are the objective circumstances or a real life situation which may be considered worthy as a whole.

dignity as a feature

In this case, set up divisions of moral significance, for example, with respect to early embryonic development of humans. This differs from previous forms of human existence and those stages of development which are the hallmarks of people.

dignity and achievement

Although there is human life that distinguishes between general and personal life, also agrees with the idea that you can set up a scale of dignity.

In this context, highlights a very similar kind of conviction that was held in antiquity: the human being must not only gain dignity, but also has to defend self-sufficiently in the course of life.

Accordingly, dignity must be understood as a form of achievement that must be achieved in social interaction. Thus, no all people can have dignity and have her on the same level, but those who actually achieve it.

Dignity as the embodiment of self-respect

The effectiveness of the statement requires recognition of human existence as a necessary condition for a living being can participate in human dignity, feeling between equal treatment ordinary forge a sense of confidence gained through social recognition, and the forging of self-respect in pursuit of a credible patent it before others.

The corresponding human rights should ensure that defense and not dignity itself, and creating spaces for self-respecting action in which humans can live a full and free, without humiliation of any kind.

In this regard, following the thinking of Pollmann, human dignity is a fragile, thus requiring a legal guarantee for human rights and must ensure their protection by creating open spaces for action in that human beings can lead lives of self-respect, on the same line of argument for human dignity is not only a dowry, or an achievement, not a feature, but a potential defendant to the extent as Human Rights.

* Conference at the headquarters of Piura Judicial Power, co-organized by the Association for the Defense of Women and Children with Disabilities ADEMUNIDIS Piura Region, Public Defender, Judiciary and Public Ministry. March 24, 2011.