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SUMMARY
The issue of human rights has attained such an overriding
significance in international relations, conference, or any foreign policy
statement of the nation, in which it remains, undiscussed or
undeliberated. The issue haunts the minds of the statesmen, political
leaders, Journalists and scholars equally. The growing significance of
human rights can be gauged by the fact that today governments are
planning to introduce human rights as a subject in the universities and
academicians are insisting that human rights be made a part of the
curriculum at the college and university level. Human rights, indeed, has
become a foundation of human thought and action in contemporary
times.
Human beings are rational being. They by virtue of their being
human possess certain basic and inalienable rights, which are commonly
known as human rights. Since these rights belong to them because of
their very existence, they become operative with their birth. Human
rights, being the birth right, are, therefore, inherent in all the individuals
irrespective of their caste, creed, religion, sex and nationality. These
rights are essential for all the individuals as they are consonant with their
freedom and dignity and are conducive to physical, moral, social and
spiritual welfare.
They are also necessary as they provide suitable
conditions for the material and moral uplift of the people. Because of
their immense significance of human beings; human rights, are also
sometimes referred to as fundamental rights, basic rights, inherent rights,
natural rights and birth rights.
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Theologies and philosophies did fertilize the soil where the rights
of man, of groups and denominations could flourish. The history of
human rights would be incomplete without tracing their sources in the
history of plural religions spreading universal values-and sustaining
social systems. Philosophers- kings, rulers who founded religions and
emperors who adopted or adapted religions and radiated enlightenment
enriched human heritage through the centuries. Now, it is pertinent to
examine the religious roots of human rights. The Vedas, The Bible, The
Qur’an and the analects of Confucius are some of the oldest written
sources that addressed questions of people’s duties, rights and
responsibilities.
Now, the Central issue of religion and human rights that the two
things are (1) that very idea of Human Rights is rooted in theological
ethic; and (2) that this ethic needs to be defended from contemporary
challenges- philosophical, sociological and religious- in order that, as an
ethical norm human rights may more fully be actualized in societies, and
so that philosophy, social theory and religions supportive of human
rights may flourish among all people.
In order to make effective and convenient study of the topic
“Religion and Human Rights: A Philosophical Study”, the research
work has been divided in to six chapters.
In the chapter 1, I have discussed broad theoretical framework of
human rights and religion. It emphasizes on definitions, nature, origins and
evolution of human rights. Human rights are those moral rights which are
owed to each man or woman by every man or woman solely by reason of
being human. Human rights distinguished from the other moral rights in
possessing
the
following
inherent
characteristics;
viz.
universality,
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individuality, paramountcy, practicability enforceability.
Though, the
nomenclature ' Human Rights ' is of recent origin, which, specially came in to
common parlance since the second world war and founding of United Nations
in 1945, the idea of human rights could be traced back to the times of GreekPhilosophers, the Roman historians, the Judeo-Christian religious belief, the
medieval theologians of natural law, the social contractualists Hobbes, Locke
and Rousseau. Further this chapter examines the evolution of human rights.
Human rights and the League of Nations, the Second World War, U N
Charter and U.N Declaration have been discussed. Significance of UN
character, UN Declaration and both the convents has been examined
thoroughly. Further this chapter discussed central issue of religion and
concept of human rights among world major religions (Christianity, Islam,
Buddhism, Hinduism) Marxist and Postmodern approach on human rights in
detail.
Chapter 2, deals with the concept of human rights in Christianity. It
starts with brief introduction of Christianity: like three division of the church
(ancient & contemporary both), the Old Testament & New Testament. It
examine basic feature of Christianity as religion followed by the theological
roots of human rights and revolutionary dimension.
Chapter 3, analyzes the concept of human rights in Islam start with
brief introduction of the Qur’an, the Hadith, the early branches and Iman &
Ihsan, with basic features of Islam as religion. Further it discusses concept of
equality and the concept of state. It deals the sufi commentary, Universal
Islamic Deceleration of Human Rights 1981, Cairo Declaration of Human
Rights in Islam 1990 and critique of Cairo Declaration of Human Rights also.
Chapter 4, presents the concept of human rights in Buddhism. It start
with brief introduction of Buddhism, the tripitakas, various schools of
Buddhist Philosophy, (Mādhyamika, Yogācāra, Sautrāntika, Vaibhāsika)
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branches (Theravada, Mahayana & Vajrayana) and basic feature of
Buddhism as religion. It also critically examine rights and human rights in
Buddhism
Chapter 5, analyzes the concept of human rights in Hinduism. It also
start discussion with brief introduction of Hinduism, text (Vedas, Upanishad,
Mahabharata, Ramayana, Bhagwat Gita & Manu Smriti) and branches
(Vaishnavism, Shaivism, Shaktism) etc. It further discusses the basic features
of Hinduism as religion, ethical support of human being, right to happiness,
right to equality, right to religion, right to education, right to protection, right
to humane treatment, right to justice in detail.
Chapter 6, concludes the research work and present brief analysis of
human rights. Findings and concluding remarks about the concept of human
rights in the world’s major religions (Christianity, Islam, Buddhism,
Hinduism) has been given. Critical remarks, wherever needed, has been given
accordingly.
Ethos of Hindu system is dharma whose functional focus is social
order.The message is that dharma was of the supreme value. It provided
equality between king and citizens, men and women. The scope of
dharma takes, in the vast sweep, human right as well as law, in the
dharma dimension, appears as an ever-present part of perennial stream
of the fundamental philosophy of life and action. The spectrum of legal
thought covered by dharma did protect human rights. These have always
been based on ahimsa and abhaya and on the recognition of the
conformity and unity of all existence.
Buddha tought the Eight Fold Path and his luminous leadership
gained many followers including Great Emperor Ashoka. The edicts of
Ashoka, inscribed in rock pillars, bear testimony to the noble rule’s
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recognition of humanism compassion for all creation and reverence for
all life.
The Quran has emphasized for liberty, equality and freedom and
these right in contents of present scenario have been given the
nomenclature of Human Right. Therefore a fair appraisal of Islamic
contribution in Human "Freedom is insured in Quran; to both inborn
and acquired. There is no distinction between a believer and nonbeliever in this respect. What is prohibited is evil and what is good for
all men.''
The Holy Bible also recognized individualism and individual
dignity. The Bible says: “Are not two sparrows for a copper coin? And
not one of them falls to the ground a part from your Father‘s Will. But
the very hairs of your head are all numbered. Do not fear therefore: you
are of more value than many sparrow''
Thus the UN Declaration, with it emphasis of freedom and
equality and the consequent denunciation of distinction contrary to the
basic spirit of equality and freedom, represent a highly balanced
blending of the to path (i.e. the path of renunciation typically represented
by Buddhism, consist in renouncing everything that a likely to attract
man‘s imagination and to captive his mind, another the path represented
by Vedanta emphasize the realization of identity of being qua being, the
supreme goal of realization therefore consist in realizing ones identity in
total existence, moksha- as this state of realization is called). This is a
philosophical tribute to the thoughtfulness and wisdom of the framers of
the declaration. In respect of right the UN Declaration reaches almost to
the combine goal of Buddhism and Vedanta but, because of the
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constraints obtaining in the contemporary world it falls short of
prescribing appropriate duties generating those right. In an extreme
sense therefore the Declaration is philosophically timid, but it offers a
philosophy combine with practical consideration which has more forreaching effect than a philosophy which cannot be practiced under given
condition. Man cannot be extremist all the time but he can reach the
extreme perfection gradually, following the path of moderation- the
Middle Path of Buddha.
Eventually, in view of my own philosophical and cultural
tradition, the Declaration to be ladder leading man to the top of the
mansion of freedom and equality. But men have to climb up a bit higher
beyond the point where the ladder stops at the moment. The test of the
ladder reaching the perfect height would, to borrow a metaphor from the
Buddhist. Be where it is no longer required, where it is kicked aside. The
Declaration of Human Rights has reached its desired goal would be
proved when the Declaration was no longer needed.
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