By William A. Edmundson
This obtainable creation to the heritage, good judgment, ethical implications, and political developments of the concept that of rights is prepared chronologically. masking such very important occasions because the French Revolution, it really is well-suited as an introductory-level, undergraduate textual content in such classes as political philosophy, ethical philosophy, and ethics. the quantity can be utilized in classes on political thought in departments of political technological know-how and govt, and in classes on criminal idea in legislations colleges.
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Additional resources for An Introduction to Rights (Cambridge Introductions to Philosophy and Law)
Pufendorf thus was one of the ﬁrst to notice an important aspect of rights – at least of “real” or “properly called” rights – which we can characterize as the correlativity of rights and duties. No right can be attributed to one person without at the same time attributing certain correlative duties of noninterference to others. With respect to property rights, the question immediately arises: Whence comes this burdensome duty of noninterference? ” Therefore, “nature does not deﬁne what particular things belong to one man, and what to another, before they agree among themselves on their division and allocation” (1672, 391).
If the issue were, for example, the justice of African slavery, what was there to discuss, if the only sources of evidence are Scripture (which is ambiguous) and intuitions (which differed)? Aristotle had found it intuitively obvious that some were meant for slavery – must we who oppose slavery claim to be more acute receptors of moral intuition than Aristotle? Calling the moral sense “conscience” does not answer the difﬁculty, if everyone is deemed to be the ﬁnal authority in interpreting what his conscience delivers.
For] when many at different times, and in many different places, afﬁrm the same thing as certain, that ought to be referred to a universal cause. . (21–23) He went on to compare the truths of natural law to those of arithmetic, which not even God could alter or deny without absurdity. Grotius thus The Rights of Man: The Enlightenment 19 invoked three channels by which rights may be known: by a vivid sort of quasi-sensory perception, by a purely intellectual power akin to logical and mathematical reasoning, and by the consensus of testimony in varied places and times.