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Journal articles on the topic 'Human person'

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Published: 4 June 2021
Last updated: 25 May 2024

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1

Ross, James F., and David Braine. "The Human Person." Philosophical Quarterly 44, no. 177 (October 1994): 536. http://dx.doi.org/10.2307/2220254.

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2

Clarke, W. Norris. "The Human Person." International Philosophical Quarterly 34, no. 3 (1994): 376–78. http://dx.doi.org/10.5840/ipq199434330.

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3

Goetz, Stewart. "The Human Person." Faith and Philosophy 12, no. 1 (1995): 140–43. http://dx.doi.org/10.5840/faithphil199512111.

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4

Crosson, Frederick J. "The Human Person." American Catholic Philosophical Quarterly 68, no. 2 (1994): 233–36. http://dx.doi.org/10.5840/acpq199468229.

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5

Baker, Lynne Rudder. "Human Persons as Social Entities." Journal of Social Ontology 1, no. 1 (January 1, 2015): 77–87. http://dx.doi.org/10.1515/jso-2014-0037.

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AbstractThe aim of this article is to show that human persons belong, ontologically, in social ontology. After setting out my views on ontology, I turn to persons and argue that they have first-person perspectives in two stages (rudimentary and robust) essentially. Then I argue that the robust stage of the first-person persective is social, in that it requires a language, and languages require linguistic communities. Then I extend the argument to cover the rudimentary stage of the first-person perspective as well. I conclude by enumerating ways in which human persons differ from nonhuman animals.
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6

Kim, NamHo. "Person, Human Person, and the Personal Identity." Journal of Human Studies 34 (July 31, 2017): 189–212. http://dx.doi.org/10.21738/jhs.2017.07.34.189.

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7

McLaughlin, Denis. "'A School for the Human Person and of the Human Person’." British Journal of Religious Education 22, no. 3 (June 2000): 150–64. http://dx.doi.org/10.1080/0141620000220303.

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8

Montes, Guillermo. "Human Sciences and the Human Person." Catholic Social Science Review 3 (1998): 183–94. http://dx.doi.org/10.5840/cssr1998317.

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9

Stagl, Jakob Fortunat. "Persona: maska z ludzką twarzą. O archeologii prawnej prawa osobowego." Studia Iuridica, no. 86 (June 14, 2021): 256–85. http://dx.doi.org/10.31338/2544-3135.si.2020-86.17.

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The article analyses the archaeology of the concept of ‘person’, from the Etruscan Phersu to the Roman ius personarum. The ‘law of persons’ was at the beginning just a tool for the domination of all those who were not patres familias, due to its origin in the sinister and sadistic Etruscan Phersu, a man-hunter with a mask. But, little by little, Phersu’s face changed and became human. The driving force behind this development, apart from natural law, was the idea of formal equality which morphed into a material category. The modern concept of person, which was developed in the middle ages, has its archaeological foundations in the persona of the ancients.
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10

Murray, Royce W. "Person to Person: Human Interaction and Scientific Creativity." Analytical Chemistry 78, no. 13 (July 2006): 4237. http://dx.doi.org/10.1021/ac069418r.

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11

RICOEUR, Paul. "Approaching the Human Person." Ethical Perspectives 6, no. 1 (April 1, 1999): 45–54. http://dx.doi.org/10.2143/ep.6.1.505363.

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12

Dao, Thi-Nga, Duc Van Le, and Seokhoon Yoon. "Predicting Human Location Using Correlated Movements." Electronics 8, no. 1 (January 3, 2019): 54. http://dx.doi.org/10.3390/electronics8010054.

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This paper aims at estimating the current location, or predicting the next location, of a person when the recent location sequence of that person is unknown. Inspired by the fact that the behavior of an individual is greatly related to other people, a two-phase framework is proposed, which first finds persons who have highly correlated movements with a person-of-interest, then estimates the person’s location based on the position information for selected persons. For the first phase, we propose two methods: community interaction similarity-based (CISB) and behavioral similarity-based (BSB). The CISB method finds persons who have similar encounters with other members in the entire community. In the BSB method, members are selected if they show similar behavioral patterns with a given person, even though there are no direct encounters or evident co-locations between them. For the second phase, a neural network is considered in order to develop the prediction model based on the selected members. Evaluation results show that the proposed prediction model under the BSB scheme outperforms other methods, achieving top-1 accuracy of 71.13% and 69.36% for estimations of current and next locations, respectively, with the MIT dataset and 92.31% and 92.03% in case of the Dartmouth dataset.
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13

YANG, HEE-DEOK, SANG-WOONG LEE, and SEONG-WHAN LEE. "MULTIPLE HUMAN DETECTION AND TRACKING BASED ON WEIGHTED TEMPORAL TEXTURE FEATURES." International Journal of Pattern Recognition and Artificial Intelligence 20, no. 03 (May 2006): 377–91. http://dx.doi.org/10.1142/s0218001406004715.

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In this paper, we present a method of tracking and identifying persons in video images taken by a fixed camera situated at an entrance. In video sequences a person may be totally or partially occluded in a scene for some period of time. The proposed approach uses the appearance model for the identification of persons and the weighted temporal texture features. The weight is related to the size, duration as well as the number of persons adjacent to the target person. Most systems have built an appearance model for each person to solve occlusion problems. The appearance model contains certain information on the target person. We have compared the proposed method with other related methods using color and shape features, and analyzed the features' stability. Experimental results with various real video data sequences revealed that real time person tracking and recognition is possible with increased stability in video surveillance applications even under situations of occasional occlusion.
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14

Sapkota, Bishnu. "Human Trafficking Trends." Research Nepal Journal of Development Studies 2, no. 1 (August 18, 2019): 126–36. http://dx.doi.org/10.3126/rnjds.v2i1.25276.

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A person in trafficking shall mean the recruitment, transportation, transfer, harboring or receipt of persons, by means of the threat or use of force or other forms of coercion, of abduction, of fraud, of deception, of the abuse of power or of a position of vulnerability or of the giving or receiving of payments or benefits to achieve the consent of a person having control over another person, for the purpose of exploitation. The main objective of this study is to analyze the emerging global trend of human trafficking. Variables from existing theories were drawn to formulate a comprehensive view of the process followed during the commitment. Factors from terrain characteristics to border patrols help to determine trafficking routes by either facilitating or impeding the rapid clandestine movement of people. Additionally, political, social and economic factors within a society or region can either ‘push’ or ‘pull’ victims into a situation of trafficking. The basic argument is that, since human trafficking involves a high contingent of role players from a variety of backgrounds, a single explanation for its cause cannot exist in the globe.
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15

Vigeant, Patrice, Jack Mendelson, and Mark A. Miller. "Human to Human Transmission ofBrucella Melitensis." Canadian Journal of Infectious Diseases 6, no. 3 (1995): 153–55. http://dx.doi.org/10.1155/1995/909404.

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Human brucellosis is acquired mainly through contact with infected animal tissues, ingestion of unpasteurized dairy products or infected aerosols. Person to person transmission is still considered uncertain. The case of a woman diagnosed with proven brucellosis after her husband suffered a relapse of bacteremia withBrucella melitensisbiotype 3, which was originally acquired abroad by eating goat cheese, is described. It was postulated that person to person spread of brucellosis is a likely mode of transmission in this case.
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16

Patterson, Colin. "How might we apply the trinitarian notion of ‘Person’ to mere humans?" Roczniki Teologiczne 69, no. 11 (December 21, 2022): 197–219. http://dx.doi.org/10.18290/rt226911.11.

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The theological concept of ‘person’ and its complementary notion of ‘nature’ were developed through early church teaching on the Holy Trinity and the Incarnation. Persons in this case referred solely to the Father, Son and Holy Spirit while ‘nature’ expressed the unity of the Godhead and encompassed those attributes which were shared by the divine Persons. The later history of this theologically derived notion of ‘person’ took a different turn, moving away from the early complementarity of nature and person in order to embrace the notion of human person for which complementarity seemed ill fitting. In this new conception, ‘person’ was subsumed under the category of ‘nature’. A human person came to refer to the full human reality, body and soul, while a more general notion, aimed at accommodating both divine and human personhood, as famously expressed by Boethius, thought of a person as an individual substance of a rational nature. One might ask, however, whether it is possible and fruitful to develop the initial, complementary concept of ‘person’ in a different direction, that is, so that it covers not only divine Persons but also mere humans. Does it give a coherence to the area of theological anthropology beyond that afforded by the classical, nature-based concept of ‘person’? Here I attempt to set out a conceptual framework for the application to humans of the concept of ‘person’ as it was developed with the theological controversies of the early Church – or at least according to one reading of that process. I first take note of the features of the theological notion of personhood and test whether human persons might be understood in the same or similar terms, taking into account the difference between divine and creaturely existence. I then draw comparisons with the traditional concept of ‘person’ as it has been applied to human beings to show that the former version is to be preferred. I conclude with comments which draw out some of the implications of this theological notion of person.
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17

Mezei, Balázs M. "Divine Revelation and Human Person." Philosophy and Theology 18, no. 2 (2006): 337–54. http://dx.doi.org/10.5840/philtheol200618216.

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18

Camosy, Charles. "Neuroscience and the Human Person." QScience Proceedings 2014, no. 2 (March 30, 2014): 10. http://dx.doi.org/10.5339/qproc.2014.islamicbioethics.10.

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19

Gamache, Joseph. "The Human Person as Believer." Nova et vetera 17, no. 2 (2019): 567–77. http://dx.doi.org/10.1353/nov.2019.0035.

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20

Thornton, Mark. "Same Human Being, Same Person?" Philosophy 66, no. 255 (January 1991): 115–18. http://dx.doi.org/10.1017/s003181910005289x.

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21

O'Conaill, Donnchadh. "Phenomenology of the Human Person." International Journal of Philosophical Studies 18, no. 1 (February 2010): 124–28. http://dx.doi.org/10.1080/09672550903541631.

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22

Backhuys, Kees-Jan, and Wim Zonneveld. "Human morphology: The invisible person." Linguistics in the Netherlands 10 (October 1, 1993): 13–24. http://dx.doi.org/10.1075/avt.10.04bac.

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23

Loretan, Adrian. "Dignity of the Human Person." Philosophy and Canon Law 8, no. 2 (December 28, 2022): 1–8. http://dx.doi.org/10.31261/pacl.2022.08.2.01.

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The Vatican II fundamentally changed the ecclesiastical view towards the human person. Especially in Nostra aetate, Gaudium et spes, and Dignitatis humanae it strengthens the dignity of the human person and personal freedom as base for a world with equal rights for all mankind. Therefore, the council qualified discrimination of all kind as against God’s will. These statements have a huge impact on the necessary further development of theology and canon law.
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24

Loiacono, James A. "Christianity and the Human Person." Philosophy, Culture, and Traditions 12 (2016): 99–114. http://dx.doi.org/10.5840/pct20161210.

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25

Arneson, Richard J. "Human Flourishing Versus Desire Satisfaction." Social Philosophy and Policy 16, no. 1 (1999): 113–42. http://dx.doi.org/10.1017/s0265052500002272.

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What is the good for human persons? If I am trying to lead the best possible life I could lead, not the morally best life, but the life that is best for me, what exactly am I seeking?This phrasing of the question I will be pursuing may sound tendentious, so some explanation is needed. What is good for one person, we ordinarily suppose, can conflict with what is good for other persons and with what is required by morality. A prudent person seeks her own good efficiently; she selects the best available means to her good. If we call the value that a person seeks when she is being prudent “prudential value,” then an alternative rendering of the question to be addressed in this essay is “What is prudential value?” We can also say that an individual flourishes or has a life high in well-being when her life is high in prudential value. Of course, these common-sense appearances that the good for an individual, the good for other persons, and the requirements of morality often are in conflict might be deceiving. For all that I have said here, the correct theory of individual good might yield the result that sacrificing oneself for the sake of other people or for the sake of a morally worthy cause can never occur, because helping others and being moral always maximize one's own good. But this would be the surprising result of a theory, not something we should presuppose at the start of inquiry. When a friend has a baby and I express a conventional wish that the child have a good life, I mean a life that is good for the child, not a life that merely helps others or merely respects the constraints of morality. After all, a life that is altruistic and perfectly moral, we suppose, could be a life that is pure hell for the person who lives it—a succession of horrible headaches marked by no achievements or attainments of anything worthwhile and ending in agonizing death at a young age. So the question remains, what constitutes a life that is good for the person who is living it?
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Sitio, Sri Sudewi Pratiwi, Usrawati Pasaribu, and Dewi Safitri Ginting. "ANALISIS PERENCANAAN KEBUTUHAN SUMBER DAYA MANUSIA DALAM KESEHATAN DENGAN METODE WORKLOAD INDICATORS OF STAFFING NEED (WISN) DI PUSKESMAS NAMORAMBE." Jurnal Penelitian Kesmasy 3, no. 2 (April 30, 2021): 36–42. http://dx.doi.org/10.36656/jpksy.v3i2.635.

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Public Health Center is a technical unit of health official in regency / town that responsible to take care health development in work area. The success of health care in organization viewed from the availability of health workers. Human resources is a major asset of health center, it is necessary to do planning and calculation of health workers who are in any specific units. The purpose of this research was to see the representation of necessity planning of human resources in health by using the method of Workload Indicators Of Staffing Need (WISN) at health center of Namorambe. The type of this research was quantitative descriptive research by using observation, interviews, questionnaires and document study. The sample of this research were all health workers at health centers of Namorambe on work units, namely: General checkup 9 persons, Emergency Room 8 persons, Dental chekup 4 persons, Maternal and child health centers 3 person, Pharmacies 5 persons, Poli of children 2 persons, obstetrician at KB 1 person, and analysis at Laboratory 1 person. Based on the calculations by the method of WISN Human Resources needs, to persons health workers in general checkup, Emergency Room needs one person, and it needs one person for Pharmacies. It is expected for human resources development, especially in the Section of Planning and Human Resources Development of North Sumatra Health Official so that follow up the proposal on the demand for health workers. Keywords: Public Health Center, Human Resource Necessity, Method of WISN
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27

Greven, Inez M., Paul E. Downing, and Richard Ramsey. "Linking person perception and person knowledge in the human brain." Social Cognitive and Affective Neuroscience 11, no. 4 (February 25, 2016): 641–51. http://dx.doi.org/10.1093/scan/nsv148.

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28

Reyes, Raniel. "Cybersex, Human Sexuality and Degeneration." Philippiniana Sacra 47, no. 140 (2012): 514–18. http://dx.doi.org/10.55997/ps12022xlvii140a21.

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In this paper, the author will explicate the complex phenomenon of cybersex. As one of the innovations of contemporary man, the emergence of cybersex has radically transformed our existential eyeglasses in perceiving reality. More importantly, it poses revolutionary challenges to subjectivity, human sexuality, and social responsibility. Firstly, the nature of cybersex will be discussed. As a virtual engagement between persons, the cyber language processed, and anonymity and gender-play practiced in the cyberspace, engender sexual gratification and transcendence from socio-moral norms. Secondly, critical issues on cybersex involving the human person such as debasement of the person and degeneration of values, will be explained. Lastly, an ethical evaluation of cybersex will be elucidated. In line with this, the author will exemplify that cybersex, in rendering the totalization of the person, obstructs his/her self-fulfillment and authentic relations hence obliterating the very essence of community formation.
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29

van Beers, Britta. "The Changing Nature of Law's Natural Person: The Impact of Emerging Technologies on the Legal Concept of the Person." German Law Journal 18, no. 3 (May 1, 2017): 559–94. http://dx.doi.org/10.1017/s2071832200022069.

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This article discusses the legal concept of the person against the background of technological developments. Emerging technologies are offering radical ways to transform the biological and physical aspects of life. Several legal scholars claim that the technological artificialization of human life also calls for a more artificial, disembodied account of the natural person in law. According to them, the legal distinction between natural persons (human legal subjects) and artificial persons (non-human legal subjects, such as corporations) is becoming diluted and increasingly redundant. This article argues that, in an era of growing technological and postmodern disembodiment, the traditional legal distinction between natural and artificial persons remains important, albeit in a different form. An examination of the legal concept of the person in biomedical law suggests that law's category of the natural person still has its merits, not justdespitethese technological developments, but, remarkably enough, alsobecauseof them.
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30

Li, Jianshu, Jian Zhao, Congyan Lang, Yidong Li, Yunchao Wei, Guodong Guo, Terence Sim, Shuicheng Yan, and Jiashi Feng. "Multi-human Parsing with a Graph-based Generative Adversarial Model." ACM Transactions on Multimedia Computing, Communications, and Applications 17, no. 1 (April 16, 2021): 1–21. http://dx.doi.org/10.1145/3418217.

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Human parsing is an important task in human-centric image understanding in computer vision and multimedia systems. However, most existing works on human parsing mainly tackle the single-person scenario, which deviates from real-world applications where multiple persons are present simultaneously with interaction and occlusion. To address such a challenging multi-human parsing problem, we introduce a novel multi-human parsing model named MH-Parser, which uses a graph-based generative adversarial model to address the challenges of close-person interaction and occlusion in multi-human parsing. To validate the effectiveness of the new model, we collect a new dataset named Multi-Human Parsing (MHP), which contains multiple persons with intensive person interaction and entanglement. Experiments on the new MHP dataset and existing datasets demonstrate that the proposed method is effective in addressing the multi-human parsing problem compared with existing solutions in the literature.
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31

Christie, Tim. "Natural Separateness: Why Parfit's Reductionist Account of Persons Fails to Support Consequentialism." Journal of Moral Philosophy 6, no. 2 (2009): 178–95. http://dx.doi.org/10.1163/174552409x402340.

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AbstractMy goal in this essay will be to show, contra Parfit, that the separateness of human persons—although metaphysically shallow—has a moral significance that should not be overlooked. Parfit holds that his reductionist view of personal identity lends support to consequentialism; I reject this claim because it rests on the assumption that the separateness of human persons has an arbitrariness that renders it morally insignificant. This assumption is flawed because this separateness is grounded in our 'person practices', which reflect some of the morally relevant aspects of our nature: if we imagine a species of person whose members are not naturally separate from each other, it is reasonable to suppose that the morality of this different species of person would be drastically different from human morality. Thus, if consequentialists aim to offer a human moral theory, they overlook the separateness of human persons with peril.
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32

BAKER, LYNNE RUDDER. "Persons and the metaphysics of resurrection." Religious Studies 43, no. 3 (August 14, 2007): 333–48. http://dx.doi.org/10.1017/s0034412507008931.

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AbstractTheories of the human person differ greatly in their ability to underwrite a metaphysics of resurrection. This paper compares and contrasts a number of such views in light of the Christian doctrine of resurrection. In a Christian framework, resurrection requires that the same person who exists on earth also exists in an afterlife, that a post-mortem person be embodied, and that the existence of a post-mortem person is brought about by a miracle. According to my view of persons (the constitution view), a human person is constituted by – but not identical to – a human organism. A person has a first-person perspective essentially, and an organism has interrelated biological functions essentially. I shall argue for the superiority the constitution view as a metaphysical basis for resurrection.
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33

Witko, Krzysztof. "U zarania łacińskiego pojęcia osoby (persona). Przyczynek do teologicznego myślenia o osobie." Vox Patrum 64 (December 15, 2015): 517–28. http://dx.doi.org/10.31743/vp.3729.

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The article presents the meaning of the term persona in the Latin literature. The author shows that Boetius’ understanding of this term as individuum or ra­tionalis naturae individua substantia is not sufficient. The author proposes to ex­plore Tertullian’s teaching about the human person. This ancient theologian used the term persona in a Christian sense. Thus he contributed to the development of the Christian vocabulary. We notice that in the Patristic sources there are keys for the theological reflection about the human person in a soteriological aspect; we can better understand the true nature of the human being (or person) in the light of the work of salvation accomplished by Jesus Christ.
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34

Baker, Lynne Rudder. "WHEN DOES A PERSON BEGIN?" Social Philosophy and Policy 22, no. 2 (June 15, 2005): 25–48. http://dx.doi.org/10.1017/s0265052505052027.

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According to the Constitution View of persons, a human person is wholly constituted by (but not identical to) a human organism. This view does justice both to our similarities to other animals and to our uniqueness. As a proponent of the Constitution View, I defend the thesis that the coming-into-existence of a human person is not simply a matter of the coming-into-existence of an organism, even if that organism ultimately comes to constitute a person. Marshalling some support from developmental psychology, I give a broadly materialistic account of the coming-into-existence of a human person. I argue for the metaphysical superiority of the Constitution View to Biological Animalism, Thomistic Animalism, and other forms of Substance Dualism. I conclude by discussing the single implication of the Constitution View for thinking about abortion.
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35

Levine, Andrew. "Capitalist Persons." Social Philosophy and Policy 6, no. 1 (1988): 39–59. http://dx.doi.org/10.1017/s0265052500002673.

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In what follows, “persons” are ideal-typical concepts of human beings, deployed expressly or supposed implicitly in particular theoretical contexts. Thus, the person of Kantian moral philosophy is a pure bearer of moral predicates, bereft of all properties that empirically distinguish human beings from one another: properties that, in Kant's view, are irrelevant to moral deliberation. No man or woman, actual or possible, could be so starkly featureless. But Kant's aim was not to describe human beings in actual or possible deliberations, but moral agency as such. Similarly, homo oeconomicus, economic man, is not a composite man or woman, but also a person, a theoretical construct introduced for explanatory purposes in models of economic behavior. My aim is to investigate capitalist persons: ideal-typical concepts of human beings deployed in justifying theories of capitalist property relations.I shall identify two capitalist persons, and impugn one of them. To situate my position historically, I call the impugned person Lockean, and the other Kantian. It is tempting to designate the Lockean person “the capitalist person.” However, this characterization would be misleading. Justifying theories of capitalism can employ either concept, and both can serve in accounts of socialist economies. Nevertheless, the Lockean person is tendentially procapitalist while the Kantian person is not.What follows is therefore relevant to the broader capitalism/socialism debate. To fault the Lockean person is not quite to fault capitalism itself. But a case against the Lockean person, if successful, would undermine an important strain of procapitalist argument. More importantly, the considerations I will adduce suggest a way of thinking about distributive justice and, ultimately, an ideal of equality that socialism, but not capitalism, can in principle accommodate.
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36

Johnkennedy, Nnodim. "Perspective of Human Leukocyte Antigen testing." Archives of Immunology Research and Therapy 1, no. 1 (December 27, 2022): 01–04. http://dx.doi.org/10.58489/2836-5003/001.

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Most of the cells in the body have proteins or markers called human leukocyte antigens (HLA). To determine which cells, belong in the body and which do not, the immune system uses HLA. Human leukocyte antigen (HLA) typing is used to match recipients and donors for bone marrow or cord blood transplants. The human major histocompatibility complex (HLA) is located on the short arm of chromosome 6, and it is a complex of genes that encode cell-surface proteins necessary for immune system regulation. It is well known that this human genetic system is the most polymorphic. HLA class I and class II molecules' biological function is to present antigens that have been processed into peptides. HLA was initially just a list of antigens discovered as a result of transplant rejection. HLAs are alloantigen’s that range from person to person due to genetic variance. In essence, every person's immune system is tailored to the distinct HLA and self-proteins produced by that person; when tissues are transferred to another person, however, things go wrong. Individuals almost always have different "banks" of HLAs, which causes transplant rejection because the recipient's immune system mistakes the transplanted tissue for non-self and kills the foreign tissue. HLAs were found as a result of this realization.
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37

JEZEK, Z., I. ARITA, M. MUTOMBO, C. DUNN, J. H. NAKANO, and M. SZCZENIOWSKI. "FOUR GENERATIONS OF PROBABLE PERSON-TO-PERSON TRANSMISSION OF HUMAN MONKEYPOX." American Journal of Epidemiology 123, no. 6 (June 1986): 1004–12. http://dx.doi.org/10.1093/oxfordjournals.aje.a114328.

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38

Sudiarni, Sudiarni, Nadiana Nadiana, and Elvina Safitri. "Analysis Juridical Follow Criminal Trafficking in Persons ( Law Number 21 of 2007 Concerning Eradication Follow Criminal Trafficking in Persons)." Return : Study of Management, Economic and Bussines 1, no. 02 (October 20, 2022): 85–93. http://dx.doi.org/10.57096/return.v1i02.16.

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Background: Phenomenon human trafficking already often happened in Indonesia , especially in Tanjungpinang City . Trading this person is something form practice crime that violates honor and dignity humans , as well is violation to right basic human . Follow criminal human trafficking is very troubling society , so need existence serious action _ from government for cope act criminal this person trade . Trading this person no only there is a problem in one country only , but already plunge into the cross country or international . Aim: For analyze _ juridical act criminal trafficking in persons ( Law Number 21 of 2007 concerning Eradication Follow Criminal Trafficking in Persons). Methods: Method used _ is method Qualitative with use study normative juridical . Findings: government publish Law No. 21 of 2007 concerning Eradication Follow Criminal Trafficking in Persons. Regulation the expected could give legal protection _ direct nor no direct to society . Law No. 21 of 2007 concerning Eradication Follow Criminal Human Trafficking mentions that Everyone who is a victim of human trafficking has the right for get restitution. However , so birth Constitution this feel not yet fulfill the sense of justice to people who are victims of this person trade
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39

Reinoso-Suárez, Fernando. "The human person: from neuroscience to trascendence." ANALES RANM 135, no. 01 (September 3, 2018): 96–100. http://dx.doi.org/10.32440/ar.2018.135.01.dle03.

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Coughlin, John J. "Canon Law and the Human Person." Journal of Law and Religion 19, no. 1 (2003): 1. http://dx.doi.org/10.2307/3649158.

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Bussanich, John. "The Person and the Human Mind." Ancient Philosophy 12, no. 2 (1992): 546–51. http://dx.doi.org/10.5840/ancientphil199212241.

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Jones, David Albert. "The Selfhood of the Human Person." International Philosophical Quarterly 38, no. 3 (1998): 320–22. http://dx.doi.org/10.5840/ipq199838331.

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Conill Sancho, Jesús. "Can the human person be naturalised?" Pensamiento. Revista de Investigación e Información Filosófica 77, Extra 295 (November 30, 2021): 455–66. http://dx.doi.org/10.14422/pen.v77.i295.y2021.001.

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Abstract:
The article attempts to clear up what naturalising means in the present context and to show that the naturalistic approach is not sufficiently justified. It proposes the alternative of a hermeneutical approach based on the world of life in which we find ourselves as historical and social participants. To overcome neuroscientific naturalisation and reach a non-naturalistic concept of the person, the Heideggerian approach of the facticity of the Dasein is nevertheless insufficient and Zubirian philosophy is more fruitful.
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Hanink, James G. "The Selfhood of the Human Person." Faith and Philosophy 17, no. 2 (2000): 273–75. http://dx.doi.org/10.5840/faithphil200017219.

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Spaemann, Robert, and Richard Schenk. "Is Every Human Being a Person?" Thomist: A Speculative Quarterly Review 60, no. 3 (1996): 463–74. http://dx.doi.org/10.1353/tho.1996.0013.

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Sokolowski, Robert. "The Human Person and Political Life." Thomist: A Speculative Quarterly Review 65, no. 4 (2001): 505–27. http://dx.doi.org/10.1353/tho.2001.0036.

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Clarke, W. Norris. "The Selfhood of the Human Person." American Catholic Philosophical Quarterly 72, no. 4 (1998): 605–8. http://dx.doi.org/10.5840/acpq199872445.

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Meinvielle, Julio, and Nathaniel Dreyer. "The Liberation of the Human Person." Incarnate Word 6, no. 2 (2019): 3–37. http://dx.doi.org/10.5840/tiw20196211.

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OP, Fergus Kerr. "The Human Person: Animal and Spirit." New Blackfriars 74, no. 873 (July 1993): 333–37. http://dx.doi.org/10.1111/j.1741-2005.1993.tb07172.x.

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Healy, Reverend Jack. "Veritatis Splendor and the Human Person." Linacre Quarterly 61, no. 4 (November 1994): 16–26. http://dx.doi.org/10.1080/20508549.1999.11878277.

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