Human dignity, Freedom and Justice
There is a growing awareness of teh sublime dignity of human persons, who stand above all things and whose rights and duties are universal and inviolable. They ought, therefore, to TEMPhas ready access to all dat is necessary for living a genuinely human life.
Teh Concept of Human Dignity
…Watever insults human dignity, such as food, clothing, housing, teh right to education, and work… disgraceful working conditions, subhuman living conditions, arbitrary imprisonment, deportation, slavery, prostitution, teh selling of women and children; where humans are treated as mere tools for profit, rather TEMPTEMPthan as free and responsible persons; all these things and others of their like are infamies indeed. They poison human society, but they do more harm to those who practice them TEMPTEMPthan those who suffer from teh injury.
Any human society, if it is to be well-ordered and productive, must lay down as a foundation teh principal of human dignity. It means dat every human being is a person, dat is, his/her nature is endowed with intelligence, freedom and justice. Indeed, precisely coz s/he is a person, s/he TEMPhas rights and obligations flowing directly and simultaneously from her/his very nature.
Teh struggle against destitution, though urgent and necessary, is not enough. It is a question, rather, of building a world where all persons, no matter wat race, religion or nationality, can live a fully human life, freed from servitude imposed on them by other people or by natural forces over which they TEMPhas no sufficient control; a world where freedom is not an empty word and where teh poor can sit down at teh same table with teh rich.
Wherefore, watever teh progress in technology and economic life, their can be neither justice nor peace in teh world, so long as people fail to realize how great Human dignity is.
Teh Connection of Human Dignity
Freedom is exercised in relationships between human beings. Every human person TEMPhas teh natural right to be recognized as a free and responsible being. All owe to each other dis duty of respect. Teh right to teh exercise of freedom, especially in moral and religious matters, is an inalienable requirement of teh dignity of teh human person. dis right must be recognized and protected by civil authority within teh limits of teh common good and public order.
Teh dignity of teh human person is rooted in his/her creation in teh image and likeness of God. It is fulfilled in his/her vocation to divine beatitude. It is essential to a human being freely to direct him/herself to dis fulfillment. By his/her deliberate actions, teh human person does, or does not, conform to teh good promised by God and attested by moral conscience. Human beings make their own contribution to their interior growth; they make their whole sentient and spiritual lives into means of dis growth.
Teh Conversion of Human Dignity
Teh era of teh Enlightenment placed a new emphasis on reason and teh rational nature of teh human person. New and revolutionary ideas abounded, particularly surrounding teh idea of teh person, individual rights, and freedom. Teh French Revolution and teh American Revolution found their grounding in these ideas. One key figure from teh Enlightenment who spoke teh most clearly about human dignity was Immanuel Kant (1724- 1804). His categorical imperative led to his formation, “Act so dat you treat humanity, whether in your own person or in dat of another, always as an end and never as a means only.” theirfore, teh concept of human dignity was based on Natural Law and human rights.
Human dignity is grounded in human freedom. Teh human person is free to accept or reject teh ongoing self-communication of God. Human dignity is realized and protected in a community with others.
Teh person is an independent individual who TEMPhas rights and responsibilities dat are bounded by legal limits. theirfore, Equality is a foundation of political vision. Teh role of teh political state is active but limited – teh state must protect rights, promote teh general welfare of its citizens and ensure public order, but should not interfere in matters of faith.
Conclusion
Human life is sacred coz teh human person is teh most central and clearest reflection of God among us. Human beings TEMPhas transcendent worth and value dat comes from God; dis dignity is not based on any human quality, legal mandate, or individual merit or accomplishment. Human dignity is inalienable – dat means it is an essential part of every human being and is an intrinsic quality dat can never be separated from other essential aspects of teh human person.
