Declaration on the Elimination of All Forms of Intolerance and of Discrimination Based on Religion Or Belief
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												  The Founders and the Freedom of Religion: an IntroductionThe Founders and the Freedom of Religion: An Introduction Religion has always been important in America. During the colonial and Revolutionary eras, religion permeated the lives of Americans. Blue laws kept the Sabbath holy and consumption laws limited the actions of everyone. Christianity was one of the few links that bound American society together from Maine to Georgia. The Bible, in addition to being the divine word of God that would guide people through life's journey to the next world, served as a textbook for history, a source book for morals, a primer for mothers to teach their children how to read, and a window through which to view and understand human nature. Because religion and morality were seen as necessary components of stable society, colonial and Revolutionary governments supported religion. Clergymen were among the most influential members of the community and many of them actively participated in government. The liberal religious traditions embodied in the charters and fundamental laws of Rhode Island, Pennsylvania, New Jersey, Maryland, and the Carolinas read very much like the declarations of indulgences promulgated by Charles II and James II that were so bitterly denounced by the Anglican clergy and members of Parliament. Like a magnet, however, these liberal policies attracted Dissenters to these religiously benevolent colonies. Although colonists often emigrated to the New World to escape religious persecution, many new Americans readily discriminated against others on the basis of religion. Nine of the thirteen American colonies authorized established churches--the Congregational Church in New England and the Anglican Church in the Middle and Southern colonies.
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												  Atheism AO2 Handout Part 1Philosophy Of Religion / Atheism AO2 Atheism AO2 Handout Part 1 New Atheism successfully shows the incompatibility of science and religion. Evaluate this view. 1. New Atheists seem to argue that scientific theories are based only on evidence, whilst religion runs away from evidence. The claim is that atheism is rational and scientific while religion is irrational and superstitious. Faith is not an element of science since evidence for a correct conviction compels us to accept its truth. As Dawkins says “Faith is a state of mind that leads people to believe something – it doesn’t matter what – in the total absence of supporting evidence. If there were good supporting evidence, then faith would be superfluous…” However, Alister McGrath points out that such a view “fails to make the critical distinction between the ‘total absence of supporting evidence’ and the ‘absence of totally supporting evidence’.” It is true that some facts about the world have been proved (e.g. the chemical formula for water) but the bigger scientific questions such as is there a Grand Unified Theory that explains everything rely on answers based on the best evidence available but they are not certainties. In future years they may well change as new evidence is considered. As Gauch concluded “Science rests on faith”. Dawkins in his book “The God Delusion” does argue that the existence of God is a testable hypothesis and concludes that the hypothesis is falsifiable. Therefore the hypothesis is open to the scientific method. So here is a New Atheist proponent arguing that that the existence of God is a meaningful hypothesis.
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												  Religion–State RelationsReligion–State Relations International IDEA Constitution-Building Primer 8 Religion–State Relations International IDEA Constitution-Building Primer 8 Dawood Ahmed © 2017 International Institute for Democracy and Electoral Assistance (International IDEA) Second edition First published in 2014 by International IDEA International IDEA publications are independent of specific national or political interests. Views expressed in this publication do not necessarily represent the views of International IDEA, its Board or its Council members. The electronic version of this publication is available under a Creative Commons Attribute-NonCommercial- ShareAlike 3.0 (CC BY-NC-SA 3.0) licence. You are free to copy, distribute and transmit the publication as well as to remix and adapt it, provided it is only for non-commercial purposes, that you appropriately attribute the publication, and that you distribute it under an identical licence. For more information on this licence visit the Creative Commons website: <http://creativecommons.org/licenses/by-nc-sa/3.0/> International IDEA Strömsborg SE–103 34 Stockholm Sweden Telephone: +46 8 698 37 00 Email: [email protected] Website: <http://www.idea.int> Cover design: International IDEA Cover illustration: © 123RF, <http://www.123rf.com> Produced using Booktype: <https://booktype.pro> ISBN: 978-91-7671-113-2 Contents 1. Introduction ............................................................................................................. 3 Advantages and risks ...............................................................................................
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												  Hayek's the Constitution of LibertyHayek’s The Constitution of Liberty Hayek’s The Constitution of Liberty An Account of Its Argument EUGENE F. MILLER The Institute of Economic Affairs contenTs The author 11 First published in Great Britain in 2010 by Foreword by Steven D. Ealy 12 The Institute of Economic Affairs 2 Lord North Street Summary 17 Westminster Editorial note 22 London sw1p 3lb Author’s preface 23 in association with Profile Books Ltd The mission of the Institute of Economic Affairs is to improve public 1 Hayek’s Introduction 29 understanding of the fundamental institutions of a free society, by analysing Civilisation 31 and expounding the role of markets in solving economic and social problems. Political philosophy 32 Copyright © The Institute of Economic Affairs 2010 The ideal 34 The moral right of the author has been asserted. All rights reserved. Without limiting the rights under copyright reserved above, no part of this publication may be reproduced, stored or introduced into a PART I: THE VALUE OF FREEDOM 37 retrieval system, or transmitted, in any form or by any means (electronic, mechanical, photocopying, recording or otherwise), without the prior written permission of both the copyright owner and the publisher of this book. 2 Individual freedom, coercion and progress A CIP catalogue record for this book is available from the British Library. (Chapters 1–5 and 9) 39 isbn 978 0 255 36637 3 Individual freedom and responsibility 39 The individual and society 42 Many IEA publications are translated into languages other than English or are reprinted. Permission to translate or to reprint should be sought from the Limiting state coercion 44 Director General at the address above.
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												  Freedom of Religion and the Legal Status of Religion in RussiaOccasional Papers on Religion in Eastern Europe Volume 17 Issue 2 Article 1 4-1997 Freedom of Religion and the Legal Status of Religion in Russia Larisa Skuratovskaya Academy of Medical Science, Moscow, Russia Follow this and additional works at: https://digitalcommons.georgefox.edu/ree Part of the Christianity Commons, and the Law Commons Recommended Citation Skuratovskaya, Larisa (1997) "Freedom of Religion and the Legal Status of Religion in Russia," Occasional Papers on Religion in Eastern Europe: Vol. 17 : Iss. 2 , Article 1. Available at: https://digitalcommons.georgefox.edu/ree/vol17/iss2/1 This Article, Exploration, or Report is brought to you for free and open access by Digital Commons @ George Fox University. It has been accepted for inclusion in Occasional Papers on Religion in Eastern Europe by an authorized editor of Digital Commons @ George Fox University. For more information, please contact [email protected]. FREEDOM OF RELIGION AND THE LEGAL STATUS OF RELIGION IN RUSSIA By Larisa Skuratovskaya Dr. Larisa Skuratovskaya (Russian Orthodox) is a medical doctor at the Institute of General pathology and Patho-physiology at the Academy of medical Science in Moscow, Russia. She is interested in women;s rights, anti-nuclear campaigns, religious freedom, environmental and socio-medical advocacy. This paper was written in February 1996 while she was a trainee of the Center for the Study of Human Rights, Columbia University and European Commission of Human Rights, Strassbourg, France. With Russia's accession to the Council of Europe, this pan-European organization now stretches from the Pacific Ocean in the East to the Atlantic Ocean in the West.
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												  Why Protect Religious Freedom?THE YALE LAW JOURNAL MICHAEL W. MCCONNELL Why Protect Religious Freedom? Why Tolerate Religion? BY BRIAN LEITER PRINCETON, NJ: PRINCETON UNIVERSITY PRESS, 2012, PP. 208. $24.95. AUTHOR. Richard and Frances Mallery Professor and Director of the Constitutional Law Center, Stanford Law School; Senior Fellow, Hoover Institution. The author wishes to thank William Baude, Nathan Chapman, Richard Epstein, Chad Flanders, Robert George, Luke Goodrich, Paul Harold, Joshua Hawley, Steffen Johnson, Burt Neuborne, Eric Rassbach, James Sonne, and Eugene Volokh for helpful comments on an earlier draft, and Spencer Churchill and Mark Storslee for invaluable research assistance. 770 REVIEW CONTENTS INTRODUCTION 772 1. "TOLERATION" 777 II. THE PHILOSOPHICAL ARGUMENT 781 A. Religion as a Subset of Conscience 782 B. "Insulation from Evidence" 786 C. Rawls 789 D. Mill 792 E. Schauer and "Governmental Incompetence" 795 III. THE LEGAL ARGUMENTS 797 A. Free Exercise Exemptions 797 B. Harm 803 C. Establishment of a "Vision of the Good" 807 771 THE YALE LAW JOURNAL 123:770 2013 INTRODUCTION Religious beliefs have always generated controversy. But religious freedom - the right of individuals and groups to form their own religious beliefs and to practice them to the extent consistent with the rights of others and with fundamental requirements of public order and the common good-has long been a bedrock value in the United States and other liberal nations. Religious freedom is one thing nearly all Americans, left and right, religious and secular, have been able to
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												  Religious Rights in China: a Comparison of International Human Rights Law and Chinese Domestic LegislationUCLA UCLA Pacific Basin Law Journal Title Religious Rights in China: A Comparison of International Human Rights Law and Chinese Domestic Legislation Permalink https://escholarship.org/uc/item/3266q260 Journal UCLA Pacific Basin Law Journal, 12(2) Author Kolodner, Eric Publication Date 1994 DOI 10.5070/P8122022058 Peer reviewed eScholarship.org Powered by the California Digital Library University of California COMMENTS RELIGIOUS RIGHTS IN CHINA: A COMPARISON OF INTERNATIONAL HUMAN RIGHTS LAW AND CHINESE DOMESTIC LEGISLATION Eric Kolodnert INTRODUCTION Analyses of human rights in the People's Republic of China ("PRC") tend to focus upon the specific abuses which the Chi- nese government visits upon its citizens. For example, govern- ments and nongovernmental organizations charge that China violates international human rights law when it shuts down news- papers, bans political parties, arbitrarily detains criminal sus- pects, jails political protesters, tortures prisoners, and refuses to allow its citizens to leave the country. Comparing China's domestic practices with international norms, however, is not the only way to assess PRC compliance with international human rights law. From a legal perspective, it is also important to compare such international law with China's domestic legislation covering such areas as freedom of expres- sion, freedom of movement, the rights of the accused, and the right to be free from cruel and unusual punishment. This comparative legal perspective possesses three primary advantages. First, where domestic law facially provides certain protections, it helps to expose the inadequacy of human rights critiques which focus solely on governmental actions. While such reports are invaluable in publicizing abuses and raising interna- tional awareness, they often fail to acknowledge that violations of rights contain both political and legal components.
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												  United Nations Convention Documents in Light of Feminist TheoryMichigan Journal of Gender & Law Volume 8 Issue 1 2001 United Nations Convention Documents in Light of Feminist Theory R. Christopher Preston Brigham Young University Ronald Z. Ahrens Brigham Young University Follow this and additional works at: https://repository.law.umich.edu/mjgl Part of the International Law Commons, Law and Gender Commons, and the Public Law and Legal Theory Commons Recommended Citation R. C. Preston & Ronald Z. Ahrens, United Nations Convention Documents in Light of Feminist Theory, 8 MICH. J. GENDER & L. 1 (2001). Available at: https://repository.law.umich.edu/mjgl/vol8/iss1/1 This Article is brought to you for free and open access by the Journals at University of Michigan Law School Scholarship Repository. It has been accepted for inclusion in Michigan Journal of Gender & Law by an authorized editor of University of Michigan Law School Scholarship Repository. For more information, please contact [email protected]. UNITED NATIONS CONVENTION DOCUMENTS IN LIGHT OF FEMINIST THEORY P, Christopher Preston* RenaldZ . hrens-* INTRODUCTION • 2 I. PROMINENT FEMINIST THEORIES AND THEIR IMPLICATIONS FOR INTERNATIONAL LAW • 7 A Liberal/EqualityFeminism 7 B. CulturalFeminism . 8 C. DominanceFeminism • 9 1. Reproductive Capacity • 11 2. Violence . 12 3. Traditional Male Domination of Society • 12 II. WOMEN'S RIGHTS IN INTERNATIONAL DOCUMENTS • 13 A. United Nations Charter • 14 B. UniversalDeclaration of Human Rights • 15 C. The Two InternationalCovenants • 15 1. International Covenant on Economic Social and Cultural Rights • 16 2. International Covenant on Civil and Political Rights • 16 D. Convention on the Elimination ofAll Forms of DiscriminationAgainst Women • 17 E. The NairobiForward Looking Strategies • 18 F.
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												  Birth & Reconstruction of Equality in the United States Nascimento EBIRTH & RECONSTRUCTION OF EQUALITY IN THE UNITED STATES NASCIMENTO E RECONSTRUÇÃO DA IGUALDADE NOS ESTADOS UNIDOS Alexander Tsesis Loyola University School of Law (Chicago, IL, USA) Recebimento: 13 jan. 2020 Aceitação: 26 jan. 2020 Como citar este artigo / How to cite this article (informe a data atual de acesso / inform the current date of access): TSESIS, Alexander. Birth & reconstruction of equality in the United States. Revista da Faculdade de Direito UFPR, Curitiba, PR, Brasil, v. 64, n. 3, p. 75-106 set./dez. 2019. ISSN 2236-7284. Disponível em: <https://revistas.ufpr.br/direito/article/view/72128>. Acesso em: 11 mar. 2020. DOI: http://dx.doi.org/10.5380/rfdufpr.v64i3.72128. ABSTRACT The United States was born of a normative and political aspiration asserted in its declaration of independence. The document did not simply contain a list of reasons for ending colonialization, but established equality as key ideal which remained imbedded in the nation’s ethos and is central for the U.S. representative democracy. Despite the normative statements of human rights, the status of the United States was deeply tainted because the framers of the Constitution retained protections for the institution of slavery. But many other legal and cultural anomalies also existed from the inception of nationhood, including the subjugation of women and the retention of propertied privileges as qualifications for voting and obtaining political offices. Amendments that were made to the Constitution after the Civil War (1861-1865) significantly advanced the rule of law but simultaneously required greater sincerity in abiding to the founding testament. Reconstruction in the United States was achieved through amendment of the original Constitution rather than the enactment of a new document.
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												  Equal Right of Men and Women to the Enjoyment of the Rights Set Forth in the CovenantCCPR General Comment No. 18: Non-discrimination Adopted at the Thirty-seventh Session of the Human Rights Committee, on 10 November 1989 1. Non-discrimination, together with equality before the law and equal protection of the law without any discrimination, constitute a basic and general principle relating to the protection of human rights. Thus, article 2, paragraph 1, of the International Covenant on Civil and Political Rights obligates each State party to respect and ensure to all persons within its territory and subject to its jurisdiction the rights recognized in the Covenant without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Article 26 not only entitles all persons to equality before the law as well as equal protection of the law but also prohibits any discrimination under the law and guarantees to all persons equal and effective protection against discrimination on any ground such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. 2. Indeed, the principle of non-discrimination is so basic that article 3 obligates each State party to ensure the equal right of men and women to the enjoyment of the rights set forth in the Covenant. While article 4, paragraph 1, allows States parties to take measures derogating from certain obligations under the Covenant in time of public emergency, the same article requires, inter alia, that those measures should not involve discrimination solely on the ground of race, colour, sex, language, religion or social origin.
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												  Submission to the UN Special Rapporteur on Freedom of Religion Or BeliefSubmission to the UN Special Rapporteur on Freedom of Religion or Belief 01 June 2020 This submission aims to provide information and inputs to the United Nations Special Rapporteur on Freedom of Religion or Belief, Dr. Ahmed Shaheed, regarding the thematic report to be presented at the 75th session of the UN General Assembly (2020) on Eliminating Intolerance and Discrimination Based on Religion or Belief and the Achievement of Sustainable Development Goal 16 (SDG 16). Author: The Brazilian Center of Studies in Law and Religion1. Leading Researcher: Rodrigo Vitorino Souza Alves. Research Assistants: Carla Ferraresi Bonella, Luma Laura Damasceno Góes, Thobias Prado Moura. 1 The Brazilian Center of Studies in Law and Religion is a unique initiative in Brazil, which aims to study the relationship between law, state and religion from national and international perspectives, as well as to examine and promote the right to religious freedom or belief. It is a research group established at the Faculty of Law of the Federal University of Uberlandia and affiliated with The National Council for Scientific and Technological Development (CNPq). The group organizes scientific meetings and conferences to stimulate valuable discussions and interactions. Its websites and social media publish case law, national and international law, articles, reports, information on resources, and news related to freedom of religion and belief, and church-state relations (https://www.direitoereligiao.org/sobre-nos/english). PROTECTING RELIGIOUS MINORITIES IN BRAZIL SDG 16: “Promote peaceful and inclusive societies for sustainable development, provide access to justice for all and build effective, accountable and inclusive institutions at all levels”2 “Although nationality, ethnicity, language, and religion tend to overlap, it is possible to identify religious minorities as a separate category within the minority rights regime.
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												  Hinduism and Hindu PhilosophyEssays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm.