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Journal articles on the topic 'Human Rights'

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Published: 4 June 2021
Last updated: 7 September 2024

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1

Ahmed Choudhury, Jamir. "Redefining Human Rights." International Journal of Science and Research (IJSR) 13, no. 6 (June 5, 2024): 1401–12. http://dx.doi.org/10.21275/sr24621192915.

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2

Sackett, Gene P. "Animal Rights, Human Rights, Scientific Rights: Who's Right?" Contemporary Psychology: A Journal of Reviews 33, no. 1 (January 1988): 23–25. http://dx.doi.org/10.1037/025277.

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3

Nambiar, Dr Bindu M. "International Human Rights Law and Right to Health Care." International Journal of Scientific Research 2, no. 11 (June 1, 2012): 268–69. http://dx.doi.org/10.15373/22778179/nov2013/85.

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4

Vallelly, Neil. "Humans Rights Against Human Rights." Counterfutures 11 (December 7, 2021): 142–53. http://dx.doi.org/10.26686/cf.v11.7357.

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5

Nelson, John O. "Against Human Rights." Philosophy 65, no. 253 (July 1990): 341–48. http://dx.doi.org/10.1017/s0031819100057648.

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Let me first explain what I am not attacking in this paper. I am not attacking, for instance, the right of free speech or any of the other specific rights listed in the U.S. Constitution's Bill of Rights or the United Nations' Charter. I am, rather, attacking any specific right's being called a ‘human right’. I mean to show that any such designation is not only fraudulent but, in case anyone might want to say that there can be noble lies, grossly wicked, amounting indeed to genocide.
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Ranaut, Dr Akhilesh, and Sakshi Babbar. "Human Rights and Prison." International Journal of Trend in Scientific Research and Development Volume-3, Issue-4 (June 30, 2019): 41–48. http://dx.doi.org/10.31142/ijtsrd23570.

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7

Reddy, Dr B. Venkatesula. "Human Rights and Dalits." Paripex - Indian Journal Of Research 2, no. 2 (January 15, 2012): 257–58. http://dx.doi.org/10.15373/22501991/feb2013/93.

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8

REDDY, B. SREENIVASA. "Women Empowerment – Human Rights." Global Journal For Research Analysis 3, no. 8 (June 15, 2012): 1–3. http://dx.doi.org/10.15373/22778160/august2014/101.

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9

Sharma, Dr Bhavana. "A Study of Teachers' Human Rights Consciousness in Reference to 'Human Rights Education." International Journal of Early Childhood Special Education 14, no. 1 (March 17, 2022): 786–90. http://dx.doi.org/10.9756/int-jecse/v14i1.221092.

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This research study gives an overview of Human Rights education, with subdivisions into the main categories of Human Rights Education, such as 'theory of Human Rights education.' 'Human Rights Education Implementation' is a result of "Human Rights Education." The expanding literature base on "Human Rights Education," which would be based on culture, an efficient educational system, classroom studies, curriculum analysis, textbooks, transformative learning, and youth development, is examined in this paper, especially at this time when the COVID-19 virus is active. This all follow the presentation of key results; the author propose that the future research might continue in the same vein, While COVID-19 is active and at the same time concentration will be fully on Impact related evolution.
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Bergoffen, Debra. "On Becoming Human and Being Humane: Human Rights, Women’s Rights, Species Rights." Religions 15, no. 7 (July 8, 2024): 822. http://dx.doi.org/10.3390/rel15070822.

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This essay focuses on the nexus of vulnerability and rights. It argues that in transforming vulnerability from a stigma that alienated women from their humanity to the signature of human dignity, women bridged the gap between the liberatory promise of human rights and its exploitative patriarchal politics. It finds that the ideas of Mary Wollstonecraft, Simone de Beauvoir, Drucilla Cornell, and Jean-Luc Nancy were/are crucial to this transformed idea of dignity. Religious ideas have played a complex role in this transformation. Wollstonecraft appealed to theological ideas of the soul to contest men’s claims that the Bible enshrined women’s subordination to men. Current abortion politics in the U.S., and the Iranian women’s Women, Life, Freedom rebellion continue to show how sacred texts have been used to defend and reject women’s demands for rights. Religious and secular arguments for the dignity of vulnerability, used by feminists to re-write the sexual difference, direct us to rethink our exploitative relationship to the earth and the multiple species it harbors. As we take up the task of confronting the environmental crisis of our times, they call on us to see ourselves as stewards of the earth’s bounty who are morally obliged to create humane relationships with our other-than-human neighbors.
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Volkova, Yulia F. "REPRODUCTIVE RIGHTS IN THE FOURTH GENERATION HUMAN RIGHTS SYSTEM." Bulletin of Alfred Nobel University Series "Law" 1, no. 8 (July 3, 2024): 39–48. http://dx.doi.org/10.32342/2709-6408-2024-1-8-4.

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The article is devoted to the study of human reproductive rights in the system of rights of the fourth generation, the formation of which is connected with scientific progress in the development of medicine and informatics. It is established that modern studies of the human right to reproduction (reproduction) are mostly considered through the prism of such broader concepts as "reproductive rights", "somatic rights", "biological rights". It was determined that in the structure of human somatic rights, as the rights of the new fourth generation, a significant group is occupied by reproductive rights related to human reproduction of future generations. It is emphasized that the main function of a person is the reproductive function, which is based on the natural desire to have a child. Attention is focused on the fact that one of the problems at present can be called the inability of people of reproductive age to conceive and give birth to a child naturally. Today, men and women have this opportunity thanks to the use of assisted reproductive technologies that arose with the development of biomedicine, which includes methods of artificial influence on reproduction, treatment of people from diseases that prevent the body from bearing and giving birth to a healthy child. The work established that one of the most important principles of reproductive rights is the principle of human freedom in choosing the method of exercising the right to reproduction. International and national legislation is based on the fact that every person has the right to voluntarily and freely make decisions about the birth of children, their number and intervals between births, using assisted reproductive technologies: termination of pregnancy, sterilization, use of contraceptives, methods of artificial insemination, etc. It was revealed that the state of implementation of assisted reproductive technologies in Ukraine today is characterized by a special need of the population. The analysis of regulatory and legal documents of Ukraine, international treaties on the protection of human reproductive health, in particular the treatment of infertility with the help of programs of auxiliary reproductive technologies, was carried out. It was established that the legal framework is outdated, that is, it does not correspond to the modern, innovative scientific realities of modern Ukrainian society, and is mostly permissive in nature. It is considered expedient to initiate the development and adoption of a special law in the Verkhovna Rada of Ukraine, which would clearly define the concept of "reproductive rights", establish the scope of these rights, and establish the obligations and responsibilities of subjects for violations of reproductive rights.
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12

Nathan, Andrew J. "China: Getting human rights right." Washington Quarterly 20, no. 2 (June 1997): 132–51. http://dx.doi.org/10.1080/01636609709550245.

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13

Freeman, Michael. "Left, right and human rights." Res Publica 3, no. 2 (September 1997): 213–20. http://dx.doi.org/10.1007/bf02333605.

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14

Vedovato, Luís Renato, and Samyra Haydêe Dal Farra Naspolini. "State Sovereignty, International Human Mobility and Human Rights." Revista de Direito Brasileira 12, no. 5 (December 1, 2015): 198–226. http://dx.doi.org/10.5585/rdb.v12i5.341.

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15

Ştefan, Florea. "CHRISTIAN ETHICS AND HUMAN RIGHTS." International Multidisciplinary Scientific Conference on the Dialogue between Sciences & Arts, Religion & Education 2, no. 2 (2018): 197–202. http://dx.doi.org/10.26520/mcdsare.2018.2.197-202.

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16

Purohit, Purvi K. "Women, Violence And Human Rights." Indian Journal of Applied Research 3, no. 1 (October 1, 2011): 173–74. http://dx.doi.org/10.15373/2249555x/jan2013/64.

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17

Nasimi Chingizzadeh, Chingiz. "HUMAN RIGHTS RELEVANT TO TRADEMARKS." ANCIENT LAND 03, no. 04 (June 30, 2021): 19–21. http://dx.doi.org/10.36719/2706-6185/03/19-21.

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Human rights and trademark laws do not go well together. This is partly the result of an educational tradition and the division of legal research into private and commercial law on the one hand and public law, international law and human rights law on the other. This division is also reinforced by the historical judiciary in many countries. However, human rights concerns are becoming more and more relevant in trademark law. Keywords: Intellectual property, trademark, human rights, freedom of expression, privacy, property
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18

Dr N. M. Sali, Dr N. M. Sali. "Human Rights: A Critical Perspective." International Journal of Scientific Research 3, no. 1 (June 1, 2012): 425–26. http://dx.doi.org/10.15373/22778179/jan2014/147.

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19

Dr. Mahalinga K, Dr Mahalinga K. "Environmental Justice and Human Rights." Global Journal For Research Analysis 3, no. 3 (June 15, 2012): 161–62. http://dx.doi.org/10.15373/22778160/mar2014/56.

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20

M. Gaffar, Janedjri. "Peran Putusan Mahkamah Konstitusi dalam Perlindungan Hak Asasi Manusia terkait Penyelenggaraan Pemilu." Jurnal Konstitusi 10, no. 1 (May 20, 2016): 1. http://dx.doi.org/10.31078/jk1011.

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Constitution, as the supreme law, is created to protect human rights. Constitution contains basic principles of state administration and citizens rights that have to be protected. In relation to the citizens political rights, election is related to Human Rigts matters. Election administration constitutes manifest acknowledgement of human rights in the life of the nation. Democratic election can be carrried out if there protection of human rights is guaranteed. One of the holders of judicial power that plays roles in providing human rigths protection through its decision is Constitutional Court (CC). The Court carries out the function as the guardian of the constitution, the final interpreter of the constitution. Besides, the Court also functions as the guardian of democracy, the protector of citizens’ constitutional rights and the protector of human rights. The function of the Court as the protector of human rights constitute consequence of the incorporation of Human Rights as the substance of the constitution. The endeavour of the Court to protect human rights can be perceived from some of its decisions either in the case of judicila review of laws or settlement of local election disputes which are, inter alia, restoration of the right to vote for the former members of Indonesian Communist Party, the right to vote for certain ex-prisoners, the granting of rights to be candidate for parties that do not have seat in the parliament, the right to be candidate for individual independent citizen in local election, protection of rights for incumbents, the right to vote that is free from threat and terror, protection of the right to be candidate thta is free from the act of impediment and recognition of mechanisms that are recognized in customary law.
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21

Hanfling, Oswald. "Rights and Human Rights." Royal Institute of Philosophy Supplement 58 (March 2006): 57–93. http://dx.doi.org/10.1017/s1358246100009310.

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The concept of rights, as has often been noted, became prominent at a particular time in our history. It is associated especially with seventeenth and eighteenth century political ideas about the rights of individuals versus those of governments, and with such notable events as the American Declaration of Independence. It was at this time, too, that debates about rights of property and liberty became prominent. What was the role of this concept in earlier times? Has it always existed? Does it have a permanent place in our moral thinking? According to H.L.A. Hart,the concept of a right, legal or moral, is not to be found in the work of the Greek philosophers, and certainly there is no noun or noun phrase in Plato or Aristotle which is the equivalent of our expression ‘a right’, as distinct from ‘right action’ or ‘the right thing to do’.
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22

Muzaffar Quluzadeh, Matanat. "REGULATION OF REPRODUCTIVE RIGHTS UNDER EUROPEAN CONVENTION ON HUMAN RIGHTS." SCIENTIFIC WORK 52, no. 03 (February 28, 2020): 27–29. http://dx.doi.org/10.36719/aem/2007-2020/52/27-29.

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23

Bojanic, Petar. ""Taking the human out of human rights" human rights or group rights?" Filozofija i drustvo 26, no. 3 (2015): 703–9. http://dx.doi.org/10.2298/fid1503703b.

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What interest me are the reasons why ?human? or ?human rights? could be important or possibly most important in constituting a group (hence the introduction of the complicated word ?group? and ?group right(s)? in the subtitle). If I had to justify the existence of the latest debates on nature, justification and universality of human rights, on their distinction from other normative standards, on the philosophy and (legal) foundation of human rights, on ?Human Rights without (or with) Foundations? (Raz, Tasioulas, Besson), then I would immediately conclude that this ?process of grandiose concretization? of a complete fabrication is far from over. Despite the innumerable pacts and international conventions established after World War II, the slew of obligations to which states have agreed in the last few decades, the establishment of rights to secession or humanitarian intervention it is as if the constitution of classification of basic human rights and their universality is far from over.
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24

Hanfling, Oswald. "Rights and Human Rights." Royal Institute of Philosophy Supplement 58 (May 2006): 57–94. http://dx.doi.org/10.1017/s1358246106058048.

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The concept of rights, as has often been noted, became prominent at a particular time in our history. It is associated especially with seventeenth and eighteenth century political ideas about the rights of individuals versus those of governments, and with such notable events as the American Declaration of Independence. It was at this time, too, that debates about rights of property and liberty became prominent. What was the role of this concept in earlier times? Has it always existed? Does it have a permanent place in our moral thinking? According to H.L.A. Hart,
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25

Duchen, Claire. "Women's rights, human rights." Women's Studies International Forum 19, no. 4 (July 1996): 467. http://dx.doi.org/10.1016/0277-5395(96)82368-5.

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26

f, f. "The Interrelationship of Moral Education and Human Rights: How are moral education and human rights related?" Korea Association for Public Value 6 (December 31, 2023): 18–38. http://dx.doi.org/10.53581/jopv.2023.6.1.18.

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Purpose: ‘Moral Education’ is a major field in the study of education, characterized as a systematic process that provides a structure of meaningful activities for engaging young individuals to help them acquire a set of beliefs that guide their intentions and attitudes towards others and their environment / society in terms of outlook and morality. It focuses on the prevalent norms, values, and virtues which prompt individuals to reflect and act according to their axiological responsibilities. ‘Human Rights’ are those inherent moral claims of all human beings without which they cannot live as human beings. After the formation of the UN in 1945 and the proclamation of the Universal Declaration of Human Rights on 10th December 1948, they revolved around the ideas of Freedom, Equality, Justice, Human Dignity, Inalienability, Indivisibility, and Universality. Now they hold prime consideration in Education as well. This study explores the interrelationship of Moral Education and Human Rights in Pakistan to facilitate scholars, activists, and educationists to identify the areas of their common interests and collaborate more meaningfully. Method: A qualitative study employing a systematic review, survey, and some structured interviews was undertaken in order to find some common parameters from which it may be tentatively concluded that Moral Education and Human Rights are interdependent. Results: The results largely indicate that the study will provide a strong foundation to make meaningful changes in the domain of Moral Values Education, with particular emphasis on the context of Human Rights and training educators to be the most important “vehicle” for impact. Conclusion: The study establishes the significance of Moral Education and its efficacy in institutions highlighting the interdependence of Moral Values Education and Human Rights. It also presents some state-of-the-art implementation measures to secure lifelong learning possibilities using integrative approaches to foster knowledge and competencies related to ethics and values education.
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Kashfi Butt, Kashfi Butt. "The Interrelationship of Moral Education and Human Rights: How are moral education and human rights related?" Korea Association for Public Value 6 (June 30, 2024): 19–40. http://dx.doi.org/10.53581/jopv.2023.6.1.19.

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Purpose: ‘Moral Education’ is a major field in the study of education, characterized as a systematic process that provides a structure of meaningful activities for engaging young individuals to help them acquire a set of beliefs that guide their intentions and attitudes towards others and their environment / society in terms of outlook and morality. It focuses on the prevalent norms, values, and virtues which prompt individuals to reflect and act according to their axiological responsibilities. ‘Human Rights’ are those inherent moral claims of all human beings without which they cannot live as human beings. After the formation of the UN in 1945 and the proclamation of the Universal Declaration of Human Rights on 10th December 1948, they revolved around the ideas of Freedom, Equality, Justice, Human Dignity, Inalienability, Indivisibility, and Universality. Now they hold prime consideration in Education as well. This study explores the interrelationship of Moral Education and Human Rights in Pakistan to facilitate scholars, activists, and educationists to identify the areas of their common interests and collaborate more meaningfully. Method: A qualitative study employing a systematic review, survey, and some structured interviews was undertaken in order to find some common parameters from which it may be tentatively concluded that Moral Education and Human Rights are interdependent. Results: The results largely indicate that the study will provide a strong foundation to make meaningful changes in the domain of Moral Values Education, with particular emphasis on the context of Human Rights and training educators to be the most important “vehicle” for impact. Conclusion: The study establishes the significance of Moral Education and its efficacy in institutions highlighting the interdependence of Moral Values Education and Human Rights. It also presents some state-of-the-art implementation measures to secure lifelong learning possibilities using integrative approaches to foster knowledge and competencies related to ethics and values education.
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28

Reimers, Adrian J. "“Inflation” of Human Rights. John Paul II and human rights." Legal Culture 1, no. 2 (December 30, 2019): 32–44. http://dx.doi.org/10.37873/legal.2018.1.2.21.

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One of the central principles of modern political philosophy, dating from the time of John Locke, is that of human rights. Locke characterized a right as something pertaining to the individual human being as free and equal to every other human being. To this notion of inherent rights, John Stuart Mill added that a right must be something in virtue of which a person can make a claim on another or on the state. Third, the modern notion of right presupposes the concept of dignity. In contemporary societies, we are witnessing an inflation of rights, which raises two questions: 1) are new rights truly being discovered, and 2) how can we discern the legitimacy of these rights? J. S. Mill’s utilitarianism holds the touchstone of good and evil to be individual happiness, and that over his own self the individual is sovereign. From this it follows that only the individual can know what is his own true good. Therefore, he ought to expect that society will support or at least not interfere with his own attainment of his good as he conceives it. Therefore “my” rights must encompass that “I” recognize to be my own needs. Others are responsible to grant to the sovereign individual those rights that he claims. From such a principle follows the rights to personal sexual satisfaction, suicide, and to marry another of one’s own sex without public disapproval. Paradoxically, this inflation of rights is supported also by the quasi-Marxist notion that different classes of persons are inevitably opposed to each other and that for their protection the prerogatives of different groups must be recognized as rights.To avoid and correct this inflation it is necessary to develop a richer anthropology to found the concept of human dignity and, consequently, rights. Following the example and thinking of Pope John Paul II, we propose a reexamination of Mill’s claim that a right necessarily entails some well-defined claim on another personor entity, and that a right is not so much a legal claim as a claim upon conscience.
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29

Тасіулас, Д. "Saving Human Rights from Human Rights Law." Philosophy of law and general theory of law, no. 1 (December 15, 2020): 172–215. http://dx.doi.org/10.21564/2227-7153.2020.1.219080.

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30

Sussman, Alan. "Why Human Rights Are Called Human Rights." Ethics & International Affairs 28, no. 2 (2014): 171–82. http://dx.doi.org/10.1017/s0892679414000197.

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The title of this essay is rather ambitious and the space available is hardly sufficient to examine two words of almost limitless expanse—“human rights”—whether standing alone or in tandem. This requires that I begin with (and remained disciplined by) what a teacher of mine, Leo Strauss, called “low facts.” My low facts are these: We call ourselves humans because we have certain characteristics that define our nature. We are social and political animals, as Aristotle noted, and possess attributes not shared by other animals. The ancients noted this, of course, when they defined our principal behavioral and cognitive distinction from the rest of the natural world as the faculty of speech. The Greek word for this, logos, means much more than speech, as it connotes word and reason and, in the more common understanding, talking and writing, praising and criticizing, persuading and reading. While other animals communicate by making sounds of attraction or warning, leaving smells, and so on, none read newspapers, make speeches, publish their memoirs, or write poetry.
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May, Stephen. "Language Rights: The “Cinderella” Human Right." Journal of Human Rights 10, no. 3 (July 2011): 265–89. http://dx.doi.org/10.1080/14754835.2011.596073.

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32

Wilpert, Gregory. "How Venezuela’s Right Discovered Human Rights." NACLA Report on the Americas 44, no. 5 (September 2011): 29–32. http://dx.doi.org/10.1080/10714839.2011.11725557.

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33

Levy, Daniel, and Natan Sznaider. "Remembering a sociology of Human Rights." Culture & History Digital Journal 3, no. 2 (December 30, 2014): e013. http://dx.doi.org/10.3989/chdj.2014.013.

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34

Priya Nair V., Adv. "The Rights of Mentally Disabled Persons: An International Human Rights Approach." International Journal of Science and Research (IJSR) 12, no. 2 (February 5, 2023): 1717–21. http://dx.doi.org/10.21275/sr24315161724.

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35

Zahir Mirishova, Saida. "Relation of human rights with other sciences." SCIENTIFIC WORK 76, no. 3 (March 18, 2022): 118–21. http://dx.doi.org/10.36719/2663-4619/76/118-121.

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There is no universally accepted definition of human rights. In Turkish books, “general freedoms”, “fundamental rights”, and “civil rights” always replace each other in the same sense. If we give a definition that expresses common points in different definitions; We can say that people, regardless of gender, age, beliefs and thoughts, have inalienable rights before the political authorities in which they were born. These rights, such as equality before the law, the right to life, the right to liberty and the right to property, are fundamental rights found in almost every country. Today, the term “human rights” theoretically refers to all the ideal rights that must be granted to all people at a certain stage of human development. When declarations do not mention human rights, more rights come to mind under the headings of “should be” and “goals to be achieved.” Taking all this into account, we can say that the topic is very relevant for our time. Key words: Human rights, interaction with sciences, foreign approaches, conventions Səidə Zahir qızı Mirişova Relation of human rights with other sciences Xülasə İnsan hüquqları anlayışının hamı tərəfindən qəbul edilmiş tərifi yoxdur. Türk kitablarında “ümumi azadlıqlar”,“əsas hüquqlar”, “vətəndaş hüquqları” həmişə eyni mənada bir-birini əvəz edir. Müxtəlif təriflərdə ortaq məqamları ifadə edən bir tərif versək; İnsanların cinsindən, yaşından, inancından, düşüncəsindən asılı olmayaraq, insan kimi doğulduğu siyasi hakimiyyət qarşısında bərabər olduqları ayrılmaz hüquqlar olduğunu deyə bilərik. Bu hüquqlar qanun qarşısında bərabərlik, yaşamaq hüququ, azadlıq hüququ və mülkiyyət hüququ kimi demək olar ki, hər ölkədə rast gəlinən əsas hüquqlardır. Bu gün “insan hüquqları” termini nəzəri olaraq bəşəriyyətin müəyyən inkişaf dövründə bütün insanlara verilməli olan bütün ideal hüquqlara aiddir. Bəyannamələrdə insan hüquqları deyildikdə, “olmalıdır” və “əldə edilməli hədəflər” başlığı altında daha çox hüquqlar yada düşür. Bütün bunları nəzərə alaraq deyə bilərik ki, mövzu müasir dpövrümüz üçün olduqca aktualdır. Açar sözlər: insan hüquqları, elmlərlə qarşılıqlı əlaqə, xarici ölkə yanaşmaları, konvensiyalar
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Shahghasemi, Ehsan. "Human Rights against Human Rights: Sexism in Human Rights Discourse for Sakineh Mohammadi." Society 53, no. 6 (October 26, 2016): 614–18. http://dx.doi.org/10.1007/s12115-016-0073-x.

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37

Risse, Mathias. "A Right to Work? A Right to Leisure? Labor Rights as Human Rights." Law & Ethics of Human Rights 3, no. 1 (January 1, 2009): 1–39. http://dx.doi.org/10.2202/1938-2545.1028.

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Labor rights are the first to come up for criticism when accounts of human rights are offered in response to philosophical questions about them, and notoriously so Article 24, which talks about `rest and leisure' and `period holidays with pay.' This study first tries to make it plausible why labor rights would appear on the Universal Declaration, and next articulates some philosophical objections to their presence there. The interesting question then is not so much how one could respond to the objections, but to explore what commitments one needs to make to answer our question in a satisfactory manner. To make progress, we can contrast the idea of human rights with conceptions of them. Such conceptions offer answers to a set of philosophical questions about human rights. It would be rather unlikely for any such conception to emerge as the uniquely best philosophical account of human rights since disagreements among different conceptions (each of which requires commitments to a range of issues) are complex. What is sensible to ask then is what a conception of human rights would have to be like to count labor rights as human rights, and whether there is a conception of that sort. I offer one conception that I take to be plausible overall, and that does count labor rights as human rights. Or, that is: it does count a right to work as a human right, alas not in the strong interpretation according to which states must create jobs but in the weaker sense that states need to make sure people are not systematically excluded from employment, and are treated in certain ways at their place of work, and it does count a right to leisure as a human right, alas not a right to paid vacations.
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38

Karle, Claire. "Human aspirations or human rights?" Journal of Financial Crime 25, no. 4 (October 1, 2018): 1094–104. http://dx.doi.org/10.1108/jfc-09-2017-0079.

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Purpose The purpose of this paper is to engender new thinking regarding the intersection between universal human rights and development, and associated programmes. This leads to three subsidiary objectives: demonstrating the mutually reinforcing relationship between human rights and development; considering the practical divide between having and exercising a right; understanding the impact of non-state actors; and emphasising the ways in which state capacity and social capabilities need to be enhanced to both transform the consideration of human rights into a meaningful development catalyst and treat development as a significant contributor to human rights endeavours. Design/methodology/approach The paper begins by exploring the historical and contemporary understanding of the relationship between development and human rights – arguing for the increasing recognition of their mutually reinforcing relationship. The second section analyses the controversy regarding the existence of genuine “universal” human rights; followed by considering whether human rights are mere aspirations or genuine rights – exposing the difficulty of monitoring, evaluating, and enforcing adherence to human rights mandates, particularly given the growth of non-state actors, such as multinational corporations (MNCs)/transnational corporations (TNCs). The paper closes with a call to strengthen social capabilities and state capacities to consolidate the union between development and human rights. Findings Credence is broadly given to the moral argument for including human rights within a development framework. However, the economic argument remains largely neglected and certainly under-emphasized. Human rights and development should not be viewed or pursued as separate ends in themselves – competing objectives for separate organisations or programmes – but as mutually reinforcing. Both drive the same goal: the inclusive, equitable and qualitative development of human well-being. Further, to transform human rights into meaningful development catalysts one needs to be able to “exercise” the given rights – which in turn calls for strengthening social capabilities and state capacities. Originality/value Unlike some previous works, this paper does not prescribe a particular remedy. Rather, accepting the intangibility of human rights and the associated large degree of subjectivity, it provokes the reader to move beyond the strictures of conventional theories and frameworks. For example, the difference between “having” and “exercising” a right – a stark feature of actual practice has frequently been omitted from theoretical discussion. Likewise, the role of non-state actors, such as MNCs and TNCs, and the way in which their power can impede or support development goals and human rights is a relatively new point of discussion demanding further exploration.
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Suvanov, Sardor. "SOME ISSUES OF HUMAN RIGHTS IN THE UNIVERSAL DECLARATION OF HUMAN RIGHTS." Jurisprudence 1, no. 6 (December 15, 2021): 209–15. http://dx.doi.org/10.51788/tsul.jurisprudence.1.6./pfmj9556.

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This article analyzes norms aimed at protecting human rights set out in the Universal Declaration of Human Rights. The civil and personal rights enshrined in the Declaration, as well as economic, social and cultural rights, were discussed in detail on the basis of the Constitution of Uzbekistan. In particular, the right to life, the right to liberty and security of person, the prohibition of torture, cruel, inhuman or degrading treatment or punishment, the right to housing, the right to freedom of thought, speech and religion were analyzed. At the same time, this article examines the ongoing reforms in the field of human rights and the existing problems in the protection of human rights. Appropriate proposals and recommendations have been developed to address the problems. In particular, proposals are being put forward regarding strengthening cooperation between government agencies and civil society institutions in the field of human rights, ensuring parliamentary and public control over the implementation of relevant laws, strengthening accountability for human rights violations, expanding the system of human rights training for government officials directly responsible for human rights and to setting up a system of training them.
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Sabah Abdulrahman, Sahlaw, and Prwsha Arkan Hamasaeed. "The Role of High Commision for Human Rights in the Protecting of Human Rights- An Analytical Study." Journal of Legal and Political Studies 9, no. 1 (June 1, 2021): 223–69. http://dx.doi.org/10.17656/jlps.10197.

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41

Pieters, Wesley R. "LGBTQI rights are human rights." Journal for Studies in Humanities and Social Sciences 8, no. 2 (August 21, 2020): 78–106. http://dx.doi.org/10.32642/.v8i2.1450.

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The Namibian Constitution has been noted to be modern, progressive and internationally exemplary but fails to include and recognise the rights of the Lesbian, Gay, Bisexual, Transgender, Queer and Intersex (LGBTQI) community. Chapter III of the Namibian Constitution, which is based on the Universal Declaration of Human Rights, focuses on “Fundamental Human Rights and Freedoms” and these rights were the “very principles Namibians had fought for” (Geingob, 2004, p. 135). During the apartheid regime, many Namibians were not privileged to enjoy these basic human rights since oppression and discrimination against “different” people was the order of the day. Even though the fight for political independence is over, the fight for equality and inclusivity still continues. This paper explores the Fundamental Human Rights and Freedoms in the Namibian Constitution; extracting key information from other legal instruments to highlight the inherent contradictions in the protection of certain rights. It specifically focuses on the right to be free from discrimination of any kind and the right to assembly and association (marriage). This paper recommends that sodomy be decriminalised, same-sex marriages and joint adoption (same sex) be legalised in Namibia since the criminalisation and illegality of these add to extreme intolerance of differences, discrimination, exclusion and societal divide.
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VARLAMOVA, NATALIA V. "Digital Rights – New Generation of Human Rights?" Proceedings of the Institute of State and Law of the RAS 14, no. 4 (October 9, 2019): 9–46. http://dx.doi.org/10.35427/2073-4522-2019-14-4-varlamova.

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The digitalization substantially affects virtually all social relationships, the fact that requires reassessment of many basic legal concepts. Among them are human rights. It is now increasingly asserted that technological innovations result in the emergence of new digital rights being that fundamentally differ from conventional rights and form a new generation of human rights. The most frequent among such rights are a right to internet access, right to personal data protection and right to be forgotten (right to erasure). To assess the validity of such assertions it is necessary to clarify the grounds for classification of human rights by generations and to determine the correlation between new human rights and the conventional ones.The classification of human rights by their generations offered in 1970 by K. Vasak can be based upon substantive (essential) and chronological criteria. In the latter case the number of new generations of human rights can be whatsoever high while the difference between them is insignificant. If to proceed from the substantive criterion, the rights of the first generation express claims of a human being towards individual freedom and assume the obligation of the State to respect and protect it; rights of the second generation are claims towards social assistance on the part of the State and society to maintain an adequate standard of living; rights of the third generation are a sort of projection of rights of the first and second generations to relations between social communities (international, in proper sense, non сross-border, relations). In such context to substantiate the emergence of a new generation of human rights it is necessary to prove that the related rights forming it have an absolutely different legal nature as compared to the rights of the first and second generations.The right for internet access in international acts, national constitutions and laws as well as in judicial practice is primarily treated as a condition and guarantee of exercise of conventional human rights. Along with this, with due regard to a special significance of Internet for exercise of many human rights, development of democracy and civil society, transparency of state administration the access to it may be recognized as an independent human right. However, the legal nature of such right is quite conventional, it includes claims related both to the first and second generation of human rights. As a right of the first generation it assumes negative obligations of the State not to prohibit and not to restrict an access to Internet (certain Internet resources) and its positive obligations to establish a statutory regulation of access to Internet and provision of protection against illegal restrictions, interalia, on the part of private entities. As a right of the second generation the accessibility of Internet in its material and technical aspects may be regarded, the fact that assumes positive obligations of the State to establish a corresponding infrastructure, to subsidize the provider-supplied services, to organize public access points and to develop educational programs etc. Moreover, the currently applicable international and national regulation of this sphere of relations does not allow asserting that the legal recognition of the right to Internet access has taken place.
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Vedovato, Luís Renato, and Samyra Haydêe Dal Farra Naspolini. "STATE SOVEREIGNTY, INTERNATIONAL HUMAN MOBILITY AND HUMAN RIGHTS." Revista de Direito Brasileira 12, no. 5 (December 1, 2015): 198. http://dx.doi.org/10.26668/indexlawjournals/2358-1352/2015.v12i5.2939.

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International human mobility and human rights can be linked by the dinamogenesis theory. The State sovereignty isn’t the same it was in the past. The State can’t decide about the right to entry without consider international human rights treaties. The nationality has an important row in finding how dinamogenesis can modify the interpretation of the State sovereignty. The right to entry is built in the evolution of human rights. Now State has no more the discretion to decide who can enter its territory, due to dinamogenesis and human rights.
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Abramova, Maria O. "A human as a right holder of human rights." Vestnik Tomskogo gosudarstvennogo universiteta. Filosofiya, sotsiologiya, politologiya, no. 44 (August 1, 2018): 33–43. http://dx.doi.org/10.17223/1998863x/44/4.

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45

Goessens, Alexandrine. "Human Rights." PoLAR: Political and Legal Anthropology Review 28, no. 1 (May 2005): 156–59. http://dx.doi.org/10.1525/pol.2005.28.1.156.

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Jakobi, Stephen. "Human rights?" Nursing Standard 12, no. 4 (October 15, 1997): 18–19. http://dx.doi.org/10.7748/ns.12.4.18.s34.

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Drinnan, Fiona. "Human rights." Nursing Older People 18, no. 2 (March 1, 2006): 35. http://dx.doi.org/10.7748/nop.18.2.35.s21.

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48

Joffe. "Human Rights." Israel Studies 24, no. 2 (2019): 103. http://dx.doi.org/10.2979/israelstudies.24.2.09.

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Gordon, David. "Human Rights." International Philosophical Quarterly 26, no. 4 (1986): 404–6. http://dx.doi.org/10.5840/ipq198626439.

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Birsch, Douglas. "Human Rights." Journal of Philosophical Research 30, no. 9999 (2005): 297–307. http://dx.doi.org/10.5840/jpr_2005_14.

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