The Justice for All Act
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The World Justice Project (WJP) Rule of Law Index® 2020 Board of Directors: Sheikha Abdulla Al-Misnad, Report Was Prepared by the World Justice Project
World Justice .:�=; Project World Justice Project ® Rule of Law Index 2020 The World Justice Project Rule The World Justice Project of Law Index® 2020 The World Justice Project (WJP) Rule of Law Index® 2020 Board of Directors: Sheikha Abdulla Al-Misnad, report was prepared by the World Justice Project. Kamel Ayadi, William C. Hubbard, Hassan Bubacar The Index’s conceptual framework and methodology Jallow, Suet-Fern Lee, Mondli Makhanya, Margaret were developed by Juan Carlos Botero, Mark David McKeown, William H. Neukom, John Nery, Ellen Agrast, and Alejandro Ponce. Data collection and Gracie Northfleet, James R. Silkenat and Petar Stoyanov. analysis for the 2020 report was performed by Lindsey Bock, Erin Campbell, Alicia Evangelides, Emma Frerichs, Directors Emeritus: President Dr. Ashraf Ghani Ahmadzai Joshua Fuller, Amy Gryskiewicz, Camilo Gutiérrez Patiño, Matthew Harman, Alexa Hopkins, Ayyub Officers: Mark D. Agrast, Vice President; Deborah Ibrahim, Sarah Chamness Long, Rachel L. Martin, Jorge Enix-Ross, Vice President; Nancy Ward, Vice A. Morales, Alejandro Ponce, Natalia Rodríguez President; William C. Hubbard, Chairman of the Cajamarca, Leslie Solís Saravia, Rebecca Silvas, and Board; Gerold W. Libby, General Counsel and Adriana Stephan, with the assistance of Claudia Secretary; William H. Neukom, Founder and CEO; Bobadilla, Gabriel Hearn-Desautels, Maura McCrary, James R. Silkenat, Director and Treasurer. Emma Poplack, and Francesca Tinucci. The report was produced under the executive direction of Elizabeth Executive Director: Elizabeth Andersen Andersen. Chief Research Officer: Alejandro Ponce Lead graphic designer for this report was Priyanka Khosla, with assistance from Courtney Babcock. The WJP Rule of Law Index 2020 report was made possible by the generous supporters of the work of the Lead website designer was Pitch Interactive, with World Justice Project listed in this report on page 203. -
PHIL 269: Philosophy of Sex and Love: Course Outline
PHIL 269: Philosophy of Sex and Love: Course Outline 1. Title of Course: Philosophy of Sex and Love 2. Catalogue Description: The course investigates philosophical questions regarding the nature of sex and love, including questions such as: what is sex? What is sexuality? What is love? What kinds of love are possible? What is the proper morality of sexual behavior? Does gender, race, or class influence how we approach these questions? The course will consider these questions from an historical perspective, including philosophical, theological and psychological approaches, and then follow the history of ideas from ancient times into contemporary debates. A focus on the diversity theories and perspectives will be emphasized. Topics to be covered may include marriage, reproduction, casual sex, prostitution, pornography, and homosexuality. 3. Prerequisites: PHIL 110 4. Course Objectives: The primary course objectives are: To enable students to use philosophical methods to understand sex and love To enable students to follow the history of ideas regarding sex and love To enable students to understand contemporary debates surrounding sex and love in their diversity To enable students to see the connections between the history of ideas and their contemporary meanings To enable students to use (abstract, philosophical) theories to analyze contemporary debates 5. Student Learning Outcomes The student will be able to: Define the direct and indirect influence of historical thinkers on contemporary issues Define and critically discuss major philosophical issues regarding sex and love and their connections to metaphysics, ethics and epistemology Analyze, explain, and criticize key passages from historical texts regarding the philosophy of sex and love. -
Treatise of Human Nature Book III: Morals
Treatise of Human Nature Book III: Morals David Hume 1740 Copyright © Jonathan Bennett 2017. All rights reserved [Brackets] enclose editorial explanations. Small ·dots· enclose material that has been added, but can be read as though it were part of the original text. Occasional •bullets, and also indenting of passages that are not quotations, are meant as aids to grasping the structure of a sentence or a thought. Every four-point ellipsis . indicates the omission of a brief passage that seems to present more difficulty than it is worth. Longer omissions are described, between brackets, in normal-sized type. First launched: October 2008 Contents Part i: Virtue and vice in general 234 1: Moral distinctions aren’t derived from reason.......................................... 234 2: Moral distinctions are derived from a moral sense...................................... 242 Part ii: Justice and injustice 246 1: Justice natural or artificial?................................................... 246 2: The origin of justice and property................................................ 250 3: The rules that settle who owns what.............................................. 260 4: The transference of property by consent............................................ 266 5: The obligation of promises..................................................... 267 6: Further thoughts about justice and injustice......................................... 272 Treatise III David Hume 7: The origin of government..................................................... 275 -
Mohist Theoretic System: the Rivalry Theory of Confucianism and Interconnections with the Universal Values and Global Sustainability
Cultural and Religious Studies, March 2020, Vol. 8, No. 3, 178-186 doi: 10.17265/2328-2177/2020.03.006 D DAVID PUBLISHING Mohist Theoretic System: The Rivalry Theory of Confucianism and Interconnections With the Universal Values and Global Sustainability SONG Jinzhou East China Normal University, Shanghai, China Mohism was established in the Warring State period for two centuries and half. It is the third biggest schools following Confucianism and Daoism. Mozi (468 B.C.-376 B.C.) was the first major intellectual rivalry to Confucianism and he was taken as the second biggest philosophy in his times. However, Mohism is seldom studied during more than 2,000 years from Han dynasty to the middle Qing dynasty due to his opposition claims to the dominant Confucian ideology. In this article, the author tries to illustrate the three potential functions of Mohism: First, the critical/revision function of dominant Confucianism ethics which has DNA functions of Chinese culture even in current China; second, the interconnections with the universal values of the world; third, the biological constructive function for global sustainability. Mohist had the fame of one of two well-known philosophers of his times, Confucian and Mohist. His ideas had a decisive influence upon the early Chinese thinkers while his visions of meritocracy and the public good helps shape the political philosophies and policy decisions till Qin and Han (202 B.C.-220 C.E.) dynasties. Sun Yet-sen (1902) adopted Mohist concepts “to take the world as one community” (tian xia wei gong) as the rationale of his democratic theory and he highly appraised Mohist concepts of equity and “impartial love” (jian ai). -
5. What Matters Is the Motive / Immanuel Kant
This excerpt is from Michael J. Sandel, Justice: What's the Right Thing to Do?, pp. 103-116, by permission of the publisher. 5. WHAT MATTERS IS THE MOTIVE / IMMANUEL KANT If you believe in universal human rights, you are probably not a utili- tarian. If all human beings are worthy of respect, regardless of who they are or where they live, then it’s wrong to treat them as mere in- struments of the collective happiness. (Recall the story of the mal- nourished child languishing in the cellar for the sake of the “city of happiness.”) You might defend human rights on the grounds that respecting them will maximize utility in the long run. In that case, however, your reason for respecting rights is not to respect the person who holds them but to make things better for everyone. It is one thing to con- demn the scenario of the su! ering child because it reduces overall util- ity, and something else to condemn it as an intrinsic moral wrong, an injustice to the child. If rights don’t rest on utility, what is their moral basis? Libertarians o! er a possible answer: Persons should not be used merely as means to the welfare of others, because doing so violates the fundamental right of self-ownership. My life, labor, and person belong to me and me alone. They are not at the disposal of the society as a whole. As we have seen, however, the idea of self-ownership, consistently applied, has implications that only an ardent libertarian can love—an unfettered market without a safety net for those who fall behind; a 104 JUSTICE minimal state that rules out most mea sures to ease inequality and pro- mote the common good; and a celebration of consent so complete that it permits self-in" icted a! ronts to human dignity such as consensual cannibalism or selling oneself into slav ery. -
Love and the Sharing of Ends
Twenty-First Century Papers: On-Line Working Papers from the Center for 21st Century Studies University of Wisconsin – Milwaukee LOVE AND THE SHARING OF ENDS Andrea C. Westlund Twenty-First Century Papers: On-line Working Papers from the Center for 21st Century Studies * http://www.21st.uwm.edu *ISSN 1545-6161 *University of Wisconsin - Milwaukee * P.O. Box 413 * Milwaukee, WI 53201 * 414.229.4141 (voice) * 414.229.5964 (fax) * [email protected] Director: Daniel J. Sherman The Center for 21st Century Studies, a UW System Center of Excellence at the University of Wisconsin - Milwaukee campus, is a postdoctoral research institute founded in 1968 to foster crossdisciplinary research in the humanities. This series of occasional, on-line Working Papers provides a forum for rapid distribution of ideas in texts that are not yet ready or suitable for publication in more formal academic publications, but still offer valuable content. Usually the authors of Center Working Papers will be Center fellows, invited speakers, or others with significant ties to the Center, although we reserve the right to make exceptions. We regret that we are unable to consider unsolicited submissions. 1 LOVE AND THE SHARING OF ENDS Andrea C. Westlund [email protected] Department of Philosophy University of Wisconsin-Milwaukee Twenty-First Century Papers: On-Line Working Papers from the The Center for 21st Century Studies University of Wisconsin – Milwaukee Number 6 September 2005 © Copyright 2005 by the Center for 21st Century Studies all rights reserved 2 HELMER. But to part!—to part from you! No, no, Nora; I can’t understand that idea. -
Mohist Approach to the Rule-Following Problem
Comparative Philosophy Volume 4, No. 1 (2013): 41-66 Open Access / ISSN 2151-6014 www.comparativephilosophy.org MOHIST APPROACH TO THE RULE-FOLLOWING PROBLEM CHUNG-I LIN ABSTRACT: The Mohist conceives the dao-following issue as “how we can put dao in words and speeches into practice.” The dao-following issue is the Mohist counterpart of Wittgenstein’s rule-following problem. This paper aims to shed light on the rule-following issue in terms of the Mohist answer to the dao-following problem. The early Mohist takes fa (法, standard)and the later Mohist takes lei(類, analogy)as the key to the dao- following issue. I argue that the way of fa is not viable. Fa comes in various forms, but all of them are regarded as being cut off from everyday life and therefore subject to various interpretations and, hence, incapable of action-guiding. On the other hand, the Mohist lei represents a kind of life world action drama. A lei situates various elements of action in the context of an everyday life scene. I argue that lei is more qualified than fa in answering to the dao-following issue. I also show that lei substantializes what McDowell calls the “course between a Scylla and a Charybdis” hinted in terms of Wittgenstein’s idea of “custom,” “practice,” and “institution” in regard to the rule-following problem. Keywords: rule-following, dao-following, McDowell, Mohist, lei, fa 1. INTRODUCTION1 “What is it to follow dao (道, the Way)?” is a main theoretical and practical concern that pre-Qin (秦) thinkers unite. -
Adam Smith on Justice, Rights, and Law David Lieberman
Adam Smith on Justice, Rights, and Law David Lieberman Jurisprudence and Social Policy Program University of California, Berkeley [forthcoming in Knud Haakonssen (ed.), Cambridge Companion to Adam Smith (Cambridge University Press)] Preliminary Draft - please do not cite or quote December, 1999 Adam Smith on Justice, Rights and Law 1. The Unexecuted Account of Law and Government “I shall in another discourse,” Adam Smith reported in the final paragraph of The Theory of Moral Sentiments, “endeavour to give an account of the general principles of law and government, and of the different revolutions they have undergone in the different ages and periods of society …” (TMS.VII.iv.37). Smith’s announcement of this future volume on the general principles of law and government - originally presented in the 1759 first edition of his moral treatise - was then reissued over the next three decades in all the subsequent editions of The Theory of Moral Sentiments published in Smith’s own lifetime. Even the heavily-revised sixth edition of 1790, published in the year of Smith’s death, retained the passage; though by this time Smith acknowledged that his “very advanced age” left him “very little expectation” of completing “this great work” which some thirty years earlier he “entertained no doubt of being able to execute” in its entirety (TMS, “Advertisement”, p.3) i. As in the case of Smith’s two most famous publications, the projected work on “the general principles of law and government” took shape as part of Smith’s duties as a professor at Glasgow University. He had, in fact, first lectured on law and jurisprudence even before he received election in 1751 to the first of his two Glasgow chairs. -
Love As a Moral Emotion* J. David Velleman
Love as a Moral Emotion* J. David Velleman INTRODUCTION Love and morality are generally assumed to differ in spirit. The moral point of view is impartial and favors no particular individual, whereas favoring someone in particular seems like the very essence of love. Love and morality are therefore thought to place con¯icting demands on our attention, requiring us to look at things differently, whether or not they ultimately require us to do different things.1 The question is supposed to be whether a person can do justice to both perspectives. Some philosophers think that one or the other per- * The theme of this article was suggested to me by Harry Frankfurt's ``Autonomy, Necessity, and Love'' (in Vernunftbegriffe in der Moderne, ed. Hans Friedrich Fulda and Rolf- Peter Horstmann [Klett-Cotta, 1994], pp. 433± 47). I ®rst attempted to state the theme in a paper entitled ``Frankfurt on Love and Duty,'' written for a conference organized by RuÈdi- ger Bittner in the spring of 1996, at the Zentrum fuÈr interdiziplinaÈre Forschung, in Biele- feld, Germany. Some of that paper is reproduced here. Also contained here is material from a commentary on Henry S. Richardson's Practical Reasoning about Final Ends (Cambridge: Cambridge University Press, 1994); my commentary was presented at a session of the So- ciety for Informal Logic at the 1995 meetings of the American Philosophical Association (APA) Eastern Division. Earlier versions of this article were read to the philosophy depart- ments at Arizona State University; Harvard; Princeton; University of California, Los Ange- les; University College London; and to a discussion group that meets at Oriel College, Ox- ford, under the auspices of David Charles. -
Universal Declaration of Human Rights
Universal Declaration of Human Rights Preamble Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world, Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people, Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law, Whereas it is essential to promote the development of friendly relations between nations, Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom, Whereas Member States have pledged themselves to achieve, in cooperation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms, Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge, Now, therefore, The General Assembly, Proclaims this Universal Declaration of Human Rights as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction. -
Aristotelian Phronãªsis, the Discourse of Human Rights, And
Bryn Mawr College Scholarship, Research, and Creative Work at Bryn Mawr College Political Science Faculty Research and Scholarship Political Science 2013 Aristotelian Phronêsis, the Discourse of Human Rights, and Contemporary Global Practice Stephen Salkever Bryn Mawr College, [email protected] Let us know how access to this document benefits ouy . Follow this and additional works at: http://repository.brynmawr.edu/polisci_pubs Part of the Political Science Commons Citation Salkever, Stephen, "Aristotelian Phronêsis, the Discourse of Human Rights, and Contemporary Global Practice" (2013). Political Science Faculty Research and Scholarship. Paper 25. http://repository.brynmawr.edu/polisci_pubs/25 This paper is posted at Scholarship, Research, and Creative Work at Bryn Mawr College. http://repository.brynmawr.edu/polisci_pubs/25 For more information, please contact [email protected]. DRAFT—NOT FOR QUOTATION OR CITATION. Aristotelian Phronêsis , the Discourse of Human Rights, and Contemporary Global Practice Stephen Salkever Bryn Mawr College August, 2013 (A version of this paper was presented at a conference on Practical Wisdom and Globalizing Practice held in November 2012 at Sun Yat-sen University, Guangzhou, China. For questions and comments I thank my fellow conferees and especially the conference organizer, Prof. Xu Changfu of the SYSU Philosophy Department.) In this paper, I will outline some fundamental differences between the evaluative and explanatory language of Aristotelian practical reason based on his empirical psychological -
The Jurisprudence of the Inter-American Court of Human Rights
American University International Law Review Volume 10 | Issue 1 Article 3 1994 The urJ isprudence of the Inter-American Court of Human Rights Dinah Shelton Follow this and additional works at: http://digitalcommons.wcl.american.edu/auilr Part of the International Law Commons Recommended Citation Shelton, Dinah. "The urJ isprudence of the Inter-American Court of Human Rights." American University International Law Review 10, no. 1 (1996): 333-372. This Article is brought to you for free and open access by the Washington College of Law Journals & Law Reviews at Digital Commons @ American University Washington College of Law. It has been accepted for inclusion in American University International Law Review by an authorized administrator of Digital Commons @ American University Washington College of Law. For more information, please contact [email protected]. THE JURISPRUDENCE OF THE INTER- AMERICAN COURT OF HUMAN RIGHTS Dinah Shelton' INTRODUCTION The Inter-American human rights system has set ambitious goals for the promotion and protection of human rights in the Western Hemi- sphere. The Inter-American Commission on Human Rights and the Inter- American Court of Human Rights are primarily responsible for monitor- ing the implementation by states parties of the human rights obligations contained in the Charter of the Organization of American States (OAS)' and the American Convention on Human Rights.2 The growing jurispru- dence of the Court details the meaning and scope of many of the guar- anteed human rights and correlative state duties. Of equal importance, the Court's decisions enunciate evidentiary and procedural rules applica- ble to those appearing before the Court.