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[jbovlaste] Re: natural and human rights
- To: jbovlaste@lojban.org
- Subject: [jbovlaste] Re: natural and human rights
- From: "A. PIEKARSKI" <totus@rogers.com>
- Date: Thu, 9 Dec 2010 06:22:58 -0800 (PST)
- Delivery-date: Thu, 09 Dec 2010 06:24:43 -0800
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>>
>>1) mujyselpo'e
>>
>>p2 is a natural/inalienable right possessed by p1
>>
>>from:
>>p2 se ponse p1 lo munje
>2) remselpo'e
> p2 is a human right possessed by p1
>
>from:p2 se ponse p1 lo remna
>
>totus
>
In my opinion, a right is not so much a possessed thing as a condition for doing
something.
What do people usually mean by "I have the right to ..."? It's a claim that they
are conditioned with a freedom to do/be a certain thing. "have" is an idiomatic
expression. So, how about "terzi'e" (te zifre)?
------------- The obvious advantage of using {terzi'e} is that it separates the
right
to 'do something" from the 'something' itself. However, I still don't understand
it being a 'condition'. I've looked through definitions of 'condition' and I
don't see
one that fits. What is the definition of 'condition' that you see fits both
your
understanding of 'right' and that contained in the definition of
{zifre}?-----------
For (1), I would use "rar" (rarna) instead of "muj". "munje" does not
necessarily encompass the entire cosmos independent of any arbitrary framework;
it can be of a specific domain (x2) and defined by a specific rule (x3), which
again contrasts with a pan-domain pan-rule natural right.
-------------------- But I think that the default meaning of {lo munje} is
generally
understood to be our cosmos. Do we really need to worry about natural
rights in any other cosmos? The trouble with {rarna} is that the meaning
of 'natural' seems to be close to 'spontaneous' or 'instinctive' - not really
relevant----------------.
As for (2): Does "human" in a "human right" mean a physically defined biological
object (remna)? Does it not have a more metaphysical ground, such as
"person-hood" (prenu)? Article 1 of UDHR (Universal Declaration of Human Rights)
says:
"All human beings are born free and equal in dignity and rights. They are
endowed with reason and conscience and should act towards one another in a
spirit of brotherhood."
Would this exclude non-homo-sapiens beings with reason and conscience, if they
existed? I think the use of the word "human" is a misnomer that doesn't
accurately represent the actual ontology of the entity which the principles are
meant to recognise. In fact, UDHR is hardly specific about any physical
definition of "human"; there is little element that limits the endowed entity to
"homo sapiens".
I therefore suggest "prenu", which can potentially embrace all kinds of beings
with the qualities that UDHR's thirty articles identify.
-------------------- You've convinced me.----------------------
totus