an essay on human rights

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Essay on Human Rights: Samples in 500 and 1500

Updated on
Dec 9, 2023

Essay writing is an integral part of the school curriculum and various academic and competitive exams like IELTS , TOEFL , SAT , UPSC , etc. It is designed to test your command of the English language and how well you can gather your thoughts and present them in a structure with a flow. To master your ability to write an essay, you must read as much as possible and practise on any given topic. This blog brings you a detailed guide on how to write an essay on Human Rights , with useful essay samples on Human rights.

This Blog Includes:

The basic human rights, 200 words essay on human rights, 500 words essay on human rights, 500+ words essay on human rights in india, 1500 words essay on human rights, importance of human rights, essay on human rights pdf.

What are Human Rights

Human rights mark everyone as free and equal, irrespective of age, gender, caste, creed, religion and nationality. The United Nations adopted human rights in light of the atrocities people faced during the Second World War. On the 10th of December 1948, the UN General Assembly adopted the Universal Declaration of Human Rights (UDHR). Its adoption led to the recognition of human rights as the foundation for freedom, justice and peace for every individual. Although it’s not legally binding, most nations have incorporated these human rights into their constitutions and domestic legal frameworks. Human rights safeguard us from discrimination and guarantee that our most basic needs are protected.

Did you know that the 10th of December is celebrated as Human Rights Day ?

Before we move on to the essays on human rights, let’s check out the basics of what they are.

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Human Rights Essay for Students and Children

500+ words essay on human rights.

Human rights are a set of rights which every human is entitled to. Every human being is inherited with these rights no matter what caste, creed, gender, the economic status they belong to. Human rights are very important for making sure that all humans get treated equally. They are in fact essential for a good standard of living in the world.

Moreover, human rights safeguard the interests of the citizens of a country. You are liable to have human rights if you’re a human being. They will help in giving you a good life full of happiness and prosperity.

Human Rights Categories

Human rights are essentially divided into two categories of civil and political rights, and social rights. This classification is important because it clears the concept of human rights further. Plus, they also make humans realize their role in different spheres.

When we talk about civil and political rights , we refer to the classic rights of humans. These rights are responsible for limiting the government’s authority that may affect any individual’s independence. Furthermore, these rights allow humans to contribute to the involvement of the government. In addition to the determination of laws as well.

Next up, the social rights of people guide the government to encourage ways to plan various ways which will help in improving the life quality of citizens. All the governments of countries are responsible for ensuring the well-being of their citizens. Human rights help countries in doing so efficiently.

Get the huge list of more than 500 Essay Topics and Ideas

Importance of Human Rights

Human rights are extremely important for the overall development of a country and individuals on a personal level. If we take a look at the basic human rights, we see how there are right to life, the right to practice any religion, freedom of movement , freedom from movement and more. Each right plays a major role in the well-being of any human.

Right to life protects the lives of human beings. It ensures no one can kill you and thus safeguards your peace of mind. Subsequently, the freedom of thought and religion allows citizens to follow any religion they wish to. Moreover, it also means anyone can think freely.

Further, freedom of movement is helpful in people’s mobilization. It ensures no one is restricted from traveling and residing in any state of their choice. It allows you to grab opportunities wherever you wish to.

Next up, human rights also give you the right to a fair trial. Every human being has the right to move to the court where there will be impartial decision making . They can trust the court to give them justice when everything else fails.

Most importantly, humans are now free from any form of slavery. No other human being can indulge in slavery and make them their slaves. Further, humans are also free to speak and express their opinion.

In short, human rights are very essential for a happy living of human beings. However, these days they are violated endlessly and we need to come together to tackle this issue. The governments and citizens must take efforts to protect each other and progress for the better. In other words, this will ensure happiness and prosperity all over the world.

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Human Rights

Human rights are norms that aspire to protect all people everywhere from severe political, legal, and social abuses. Examples of human rights are the right to freedom of religion, the right to a fair trial when charged with a crime, the right not to be tortured, and the right to education.

The philosophy of human rights addresses questions about the existence, content, nature, universality, justification, and legal status of human rights. The strong claims often made on behalf of human rights (for example, that they are universal, inalienable, or exist independently of legal enactment as justified moral norms) have frequently provoked skeptical doubts and countering philosophical defenses (on these critiques see Lacrois and Pranchere 2016, Mutua 2008, and Waldron 1988). Reflection on these doubts and the responses that can be made to them has become a sub-field of political and legal philosophy with a very substantial literature (see the Bibliography below).

This entry addresses the concept of human rights, the existence and grounds of human rights, the question of which rights are human rights, and relativism about human rights.

1. The General Idea of Human Rights

2.1 how can human rights exist, 2.2 normative justifications for human rights, 2.3 political conceptions of human rights, 3.1 civil and political rights, 3.2 social rights, 3.3 rights of women, minorities, and groups, 3.4 environmental rights, 4. universal human rights in a world of diverse beliefs and practices, bibliography: books and articles in the philosophy of human rights, recent collections, guides to international human rights law, other resources, related entries.

This section attempts to explain the general idea of human rights by identifying four defining features. The goal is to answer the question of what human rights are with a description of the core concept rather than a list of specific rights. Two people can have the same general idea of human rights even though they disagree about which rights belong on a list of such rights and even about whether universal moral rights exist. The four-part explanation below attempts to cover all kinds of human rights including both moral and legal human rights and both old and new human rights (e.g., both Lockean natural rights and contemporary human rights). The explanation anticipates, however, that particular kinds of human rights will have additional features. Starting with this general concept does not commit us to treating all kinds of human rights in a single unified theory (see Buchanan 2013 for an argument that we should not attempt to theorize together universal moral rights and international legal human rights).

(1) Human rights are rights . Lest we miss the obvious, human rights are rights (see Cruft 2012 and the entry on rights ). Most if not all human rights are claim rights that impose duties or responsibilities on their addressees or dutybearers. Rights focus on a freedom, protection, status, or benefit for the rightholders (Beitz 2009). The duties associated with human rights often require actions involving respect, protection, facilitation, and provision. Rights are usually mandatory in the sense of imposing duties on their addressees, but some legal human rights seem to do little more than declare high-priority goals and assign responsibility for their progressive realization. One can argue, of course, that goal-like rights are not real rights, but it may be better to recognize that they comprise a weak but useful notion of a right (See Beitz 2009 for a defense of the view that not all human rights are rights in a strong sense. And see Feinberg 1973 for the idea of “manifesto rights”). A human rights norm might exist as (a) a shared norm of actual human moralities, (b) a justified moral norm supported by strong reasons, (c) a legal right at the national level (where it might be referred to as a “civil” or “constitutional” right), or (d) a legal right within international law. A human rights advocate might wish to see human rights exist in all four ways (See Section 2.1 How Can Human Rights Exist?).

(2) Human rights are plural . If someone accepted that there are human rights but held that there is only one of them, this might make sense if she meant that there is one abstract underlying right that generates a list of specific rights (See Dworkin 2011 for a view of this sort). But if this person meant that there is just one specific right such as the right to peaceful assembly this would be a highly revisionary view. Human rights address a variety of specific problems such as guaranteeing fair trials, ending slavery, ensuring the availability of education, and preventing genocide. Some philosophers advocate very short lists of human rights but nevertheless accept plurality (see Cohen 2004, Ignatieff 2004).

(3) Human rights are universal . All living humans—or perhaps all living persons —have human rights. One does not have to be a particular kind of person or a member of some specific nation or religion to have human rights. Included in the idea of universality is some conception of independent existence . People have human rights independently of whether they are found in the practices, morality, or law of their country or culture. This idea of universality needs several qualifications, however. First, some rights, such as the right to vote, are held only by adult citizens or residents and apply only to voting in one’s own country. Second, the human right to freedom of movement may be taken away temporarily from a person who is convicted of committing a serious crime. And third, some human rights treaties focus on the rights of vulnerable groups such as minorities, women, indigenous peoples, and children.

(4) Human rights have high-priority . Maurice Cranston held that human rights are matters of “paramount importance” and their violation “a grave affront to justice” (Cranston 1967). If human rights did not have high priority they would not have the ability to compete with other powerful considerations such as national stability and security, individual and national self-determination, and national and global prosperity. High priority does not mean, however, that human rights are absolute. As James Griffin says, human rights should be understood as “resistant to trade-offs, but not too resistant” (Griffin 2008). Further, there seems to be priority variation within human rights. For example, when the right to life conflicts with the right to privacy, the latter will generally be outweighed.

Let’s now consider five other features or functions that might be added.

Should human rights be defined as inalienable? Inalienability does not mean that rights are absolute or can never be overridden by other considerations. Rather it means that its holder cannot lose it temporarily or permanently by bad conduct or by voluntarily giving it up. It is doubtful that all human rights are inalienable in this sense. One who endorses both human rights and imprisonment as punishment for serious crimes must hold that people’s rights to freedom of movement can be forfeited temporarily or permanently by just convictions of serious crimes. Perhaps it is sufficient to say that human rights are very hard to lose. (For a stronger view of inalienability, see Donnelly 2003, Meyers 1985).

Should human rights be defined as minimal rights? A number of philosophers have proposed the view that human rights are minimal in the sense of not being too numerous (a few dozen rights rather than hundreds or thousands), and not being too demanding (See Joshua Cohen 2004, Ignatieff 2005, and Rawls 1999). Their views suggest that human rights are—or should be—more concerned with avoiding the worst than with achieving the best. Henry Shue suggests that human rights concern the “lower limits on tolerable human conduct” rather than “great aspirations and exalted ideals” (Shue 1996). When human rights are modest standards they leave most legal and policy matters open to democratic decision-making at the national and local levels. This allows human rights to have high priority, to accommodate a great deal of cultural and institutional variation among countries, and to leave open a large space for democratic decision-making at the national level. Still, there is no contradiction in the idea of an extremely expansive list of human rights and hence minimalism is not a defining feature of human rights (for criticism of the view that human rights are minimal standards see Brems 2009 and Raz 2010). Minimalism is best seen as a normative prescription for what international human rights should be. Moderate forms of minimalism have considerable appeal, but not as part of the definition of human rights.

Should human rights be defined as always being or “mirroring” moral rights? Philosophers coming to human rights theory from moral philosophy sometimes assume that human rights must be, at bottom, moral rather than legal rights. There is no contradiction, however, in people saying that they believe in human rights, but only when they are legal rights at the national or international levels. As Louis Henkin observed, “Political forces have mooted the principal philosophical objections, bridging the chasm between natural and positive law by converting natural human rights into positive legal rights” (Henkin 1978). Theorists who insist that the only human rights are legal rights may find, however, that the interpretations they can give of universality, independent existence, and high priority are weak.

Should human rights be defined in terms of serving some sort of political function? Instead of seeing human rights as grounded in some sort of independently existing moral reality, a theorist might see them as the norms of a highly useful political practice that humans have constructed or evolved. Such a view would see the idea of human rights as playing various political roles at the national and international levels and as serving thereby to protect urgent human and national interests. These political roles might include providing standards for international evaluations of how governments treat their people and specifying when use of economic sanctions or military intervention is permissible (see Section 2.3 Political Conceptions of Human Rights below).

Political theorists would add to the four defining elements suggested above some set of political roles or functions. This kind of view may be plausible for the very salient international human rights that have emerged in international law and politics in the last fifty years. But human rights can exist and function in contexts not involving international scrutiny and intervention such as a world with only one state. Imagine, for example, that an asteroid strike had killed everyone in all countries except New Zealand, leaving it the only state in existence. Surely the idea of human rights as well as many dimensions of human rights practice could continue in New Zealand, even though there would be no international relations, law, or politics (for an argument of this sort see Tasioulas 2012). And if in the same scenario a few people were discovered to have survived in Iceland and were living without a government or state, New Zealanders would know that human rights governed how these people should be treated even though they were stateless. How deeply the idea of human rights must be rooted in international law and practice should not be settled by definitional fiat. We can allow, however, that the sorts of political functions that Rawls and Beitz describe are typically served by international human rights today.

2. The Existence and Grounds of Human Rights

A philosophical question about human rights that occurs to many people is how it is possible for such rights to exist. Several possible ways are explored in this section.

The most obvious way in which human rights come into existence is as norms of national and international law that are created by enactment, custom, and judicial decisions. At the international level, human rights norms exist because of treaties that have turned them into international law. For example, the human right not to be held in slavery or servitude in Article 4 of the European Convention for the Protection of Human Rights and Fundamental Freedoms (Council of Europe, 1950) and in Article 8 of the International Covenant on Civil and Political Rights (UN 1966) exists because these treaties establish it. At the national level, human rights norms exist because they have through legislative enactment, judicial decision, or custom become part of a country’s law. For example, the right against slavery exists in the United States because the 13th Amendment to the U.S. Constitution prohibits slavery and servitude. When rights are embedded in international law we speak of them as human rights; but when they are enacted in national law we more frequently describe them as civil or constitutional rights.

Enactment in national and international law is clearly one of the ways in which human rights exist. But many have suggested that this cannot be the only way. If human rights exist only because of enactment, their availability is contingent on domestic and international political developments. Many people have looked for a way to support the idea that human rights have roots that are deeper and less subject to human decisions than legal enactment. One version of this idea is that people are born with rights, that human rights are somehow innate or inherent in human beings (see Morsink 2009). One way that a normative status could be inherent in humans is by being God-given. The U.S. Declaration of Independence (1776) claims that people are “endowed by their Creator” with natural rights to life, liberty, and the pursuit of happiness. On this view, God, the supreme lawmaker, enacted some basic human rights.

Rights plausibly attributed to divine decree must be very general and abstract (life, liberty, etc.) so that they can apply to thousands of years of human history, not just to recent centuries. But contemporary human rights are specific and many of them presuppose contemporary institutions (e.g., the right to a fair trial and the right to education). Even if people are born with God-given natural rights, we need to explain how to get from those general and abstract rights to the specific rights found in contemporary declarations and treaties.

Attributing human rights to God’s commands may give them a secure status at the metaphysical level, but in a very diverse world it does not make them practically secure. Billions of people do not believe in the God of Christianity, Islam, and Judaism. If people do not believe in God, or in the sort of god that prescribes rights, and if you want to base human rights on theological beliefs you must persuade these people of a rights-supporting theological view. This is likely to be even harder than persuading them of human rights. Legal enactment at the national and international levels provides a far more secure status for practical purposes.

Human rights could also exist independently of legal enactment by being part of actual human moralities. All human groups seem to have moralities in the sense of imperative norms of interpersonal behavior backed by reasons and values. These moralities contain specific norms (for example, a prohibition of the intentional murder of an innocent person) and specific values (for example, valuing human life.) If almost all human groups have moralities containing norms prohibiting murder, these norms could partially constitute the human right to life.

The view that human rights are norms found in all human moralities is attractive but has serious difficulties. Although worldwide acceptance of human rights has been increasing rapidly in recent decades (see 4. Universal Human Rights in a World of Diverse Beliefs and Practices ), worldwide moral unanimity about human rights does not exist. Human rights declarations and treaties are intended to change existing norms, not just describe the existing moral consensus.

Yet another way of explaining the existence of human rights is to say that they exist most basically in true or justified ethical outlooks. On this account, to say that there is a human right against torture is mainly to assert that there are strong reasons for believing that it is always morally wrong to engage in torture and that protections should be provided against it. This approach would view the Universal Declaration as attempting to formulate a justified political morality for the whole planet. It was not merely trying to identify a preexisting moral consensus; it was rather trying to create a consensus that could be supported by very plausible moral and practical reasons. This approach requires commitment to the objectivity of such reasons. It holds that just as there are reliable ways of finding out how the physical world works, or what makes buildings sturdy and durable, there are ways of finding out what individuals may justifiably demand of each other and of governments. Even if unanimity about human rights is currently lacking, rational agreement is available to humans if they will commit themselves to open-minded and serious moral and political inquiry. If moral reasons exist independently of human construction, they can—when combined with true premises about current institutions, problems, and resources—generate moral norms different from those currently accepted or enacted. The Universal Declaration seems to proceed on exactly this assumption (see Morsink 2009). One problem with this view is that existence as good reasons seems a rather thin form of existence for human rights. But perhaps we can view this thinness as a practical rather than a theoretical problem, as something to be remedied by the formulation and enactment of legal norms. The best form of existence for human rights would combine robust legal existence with the sort of moral existence that comes from widespread acceptance based on strong moral and practical reasons.

Justifications for human rights should defend their main features including their character as rights, their universality, and their high priority. Such justifications should also be capable of providing starting points for justifying a plausible list of specific rights (on starting points and making the transition to specific rights see Nickel 2007; see also Section 3 Which Rights are Human Rights? below). Further, justifying international human rights is likely to require additional steps (Buchanan 2012). These requirements make the construction of a good justification for human rights a daunting task.

Approaches to justification include grounding human rights in prudential reasons, practical reasons, moral rights (Thomson 1990), human well-being (Sumner 1987, Talbott 2010), fundamental interests (Beitz 2015), human needs (Miller 2012), agency and autonomy (Gewirth 1996, Griffin 2008) dignity (Gilabert 2018, Kateb 2011, Tasioulas 2015), fairness (Nickel 2007), equality, and positive freedom (Gould 2004, Nussbaum 2000, Sen 2004). Justifications can be based on just one of these types of reasons or they can be eclectic and appeal to several (Tasioulas. 2015).

Grounding human rights in human agency and autonomy has had strong advocates in recent decades. For example, in Human Rights: Essays on Justification and Application (1982) Alan Gewirth offered an agency-based justification for human rights. He argued that denying the value of successful agency and action is not an option for a human being; having a life requires regarding the indispensable conditions of agency and action as necessary goods. Abstractly described, these conditions of successful agency are freedom and well-being. A prudent rational agent who must have freedom and well-being will assert a “prudential right claim” to them. Having demanded that others respect her freedom and well-being, consistency requires her to recognize and respect the freedom and well-being of other persons. Since all other agents are in exactly the same position as she is of needing freedom and well-being, consistency requires her to recognize and respect their claims to freedom and well-being. She “logically must accept” that other people as agents have equal rights to freedom and well-being. These two abstract rights work alone and together to generate equal specific human rights of familiar sorts (Gewirth 1978, 1982, 1996). Gewirth’s aspiration was to provide an argument for human rights that applies to all human agents and that is inescapable. From a few hard-to-dispute facts and a principle of consistency he thinks we can derive two generic human rights—and from them, a list of more determinate rights. Gewirth’s views have generated a large critical literature (see Beyleveld 1991, Boylan 1999).

A more recent attempt to base human rights on agency and autonomy is found in James Griffin’s book, On Human Rights (2008). Griffin does not share Gewirth’s goal of providing a logically inescapable argument for human rights, but his overall view shares key structural features with Gewirth’s. These include starting the justification with the unique value of human agency and autonomy (which Griffin calls “normative agency”), postulating some abstract rights (autonomy, freedom, and well-being), and making a place for a right to well-being within an agency-based approach.

In the current dispute between “moral” (or “orthodox”) and “political” conceptions of human rights, Griffin strongly sides with those who see human rights as fundamentally moral rights. Their defining role, in Griffin’s view, is protecting people’s ability to form and pursue conceptions of a worthwhile life—a capacity that Griffin variously refers to as “autonomy,” “normative agency,” and “personhood.” This ability to form, revise, and pursue conceptions of a worthwhile life is taken to be of paramount value, the exclusive source of human dignity, and thereby the basis of human rights (Griffin 2008). Griffin holds that people value this capacity “especially highly, often more highly than even their happiness.”

“Practicalities” also shape human rights in Griffin’s view. He describes practicalities as “a second ground” of human rights. They prescribe making the boundaries of rights clear by avoiding “too many complicated bends,” enlarging rights a little to give them safety margins, and consulting facts about human nature and the nature of society. Accordingly, the justifying generic function that Griffin assigns to human rights is protecting normative agency while taking account of practicalities.

Griffin claims that human rights suffer even more than other normative concepts from an “indeterminacy of sense” that makes them vulnerable to proliferation (Griffin 2008). He thinks that tying all human rights to the single value of normative agency while taking account of practicalities is the best way to remedy this malady. He criticizes the frequent invention of new human rights and the “ballooning of the content” of established rights. Still, Griffin is friendly towards most of the rights in the Universal Declaration of Human Rights. Beyond this, Griffin takes human rights to include many rights in interpersonal morality. For example, Griffin thinks that a child’s human right to education applies not just against governments but also against the child’s parents.

Griffin’s thesis that all human rights are grounded in normative agency is put forward not so much as a description but as a proposal, as the best way of giving human rights unity, coherence, and limits. Unfortunately, accepting and following this proposal is unlikely to yield effective barriers to proliferation or a sharp line between human rights and other moral norms. The main reason is one that Griffin himself recognizes: the “generative capacities” of normative agency are “quite great.” Providing adequate protections of the three components of normative agency (autonomy, freedom, and minimal well-being) will encounter a lot of threats to these values and hence will require lots of rights.

Views that explain human rights in terms of the practical political roles that they play have had prominent advocates in recent decades. These “political” conceptions of human rights explain what human rights are by describing the things that they do . Two philosophers who have developed political conceptions are discussed in this section, namely, John Rawls and Charles Beitz (for helpful discussions of political conceptions and their alternatives see the collections of essays in Etinson 2018 and Maliks and Schaffer 2017).

Advocates of political conceptions of human rights are often agnostic or skeptical about universal moral rights while rejecting wholesale moral skepticism and thinking possible the provision of sound normative justifications for the content, normativity, and roles of human rights (for challenges to purely political views see Gilabert 2011, Liao and Etinson 2012, Sangiovanni 2017, and Waldron 2018).

John Rawls introduced the idea of a political conception of human rights in his book, The Law of Peoples (Rawls 1999). The basic idea is that we can understand what human rights are and what their justification requires by identifying the main roles they play in some political sphere. In The Law of Peoples this sphere is international relations (and, secondarily, national politics). Rawls was attempting a normative reconstruction of international law and politics within today’s international system, and this helps explain Rawls’s focus on how human rights function within this system.

Rawls says that human rights are a special class of urgent rights . He seems to accept the definition of human rights given in Section 1 above. Besides saying that human rights are rights that are high priority or “urgent,” Rawls also accepts that they are plural and universal. But Rawls was working on a narrower project than Gewirth and Griffin. The international human rights he was concerned with are also defined by their roles in helping define in various ways the normative structure of the global system. They provide content to other normative concepts such as legitimacy, sovereignty, permissible intervention, and membership in good standing in the international community.

According to Rawls the justificatory process for human rights is analogous to the one for principles of justice at the national level that he described in A Theory of Justice (Rawls 1971). Instead of asking about the terms of cooperation that free and equal citizens would agree to under fair conditions, we ask about the terms of cooperation that free and equal peoples or countries would agree to under fair conditions. We imagine representatives of the world’s countries meeting to choose the normative principles that constitute the basic international structure. These representatives are imagined to see the countries they represent as free (rightfully independent) and equal (equally worthy of respect and fair treatment). These representatives are also imagined to be choosing rationally in light of the fundamental interests of their country, to be reasonable in seeking to find and respect fair terms of cooperation, and impartial because they are behind a “veil of ignorance”—they lack information about the country they represent such as its size, wealth, and power. Rawls holds that under these conditions these representatives will unanimously choose principles for the global order that include some basic human rights (for further explanation of the global original position see the entries on John Rawls and original position ).

Rawls advocated a limited list of human rights, one that leaves out many fundamental freedoms, rights of political participation, and equality rights. He did this for two reasons. One is that he wanted a list that is plausible for all reasonable countries, not just liberal democracies. The second reason is that he viewed serious violations of human rights as triggering permissible intervention by other countries, and only the most important rights can play this role.

Leaving out protections for equality and democracy is a high price to pay for assigning human rights the role of making international intervention permissible when they are seriously violated. We can accommodate Rawls’underlying idea without paying that price. To accept the idea that countries engaging in massive violations of the most important human rights are not to be tolerated we do not need to follow Rawls in equating international human rights with a heavily-pruned list. Instead we can work up a view—which is needed for other purposes anyway—of which human rights are the weightiest and then assign the intervention-permitting role to this subset.

Charles Beitz’s account of human rights in The Idea of Human Rights (Beitz 2009) shares many similarities with Rawls’s but is much more fully developed. Like Rawls, Beitz deals with human rights only as they have developed in contemporary international human rights practice. Beitz suggests that we can develop an understanding of human rights by attending to “the practical inferences that would be drawn by competent participants in the practice from what they regard as valid claims of human rights.” Observations of what competent participants say and do inform the account of what human rights are. The focus is not on what human rights are at some deep philosophical level; it is rather on how they work by guiding actions within a recently emerged and still evolving discursive practice. The norms of the practice guide the interpretation and application of human rights, the appropriateness of criticism in terms of human rights, adjudication in human rights courts, and—perhaps most importantly—responding to serious violations of human rights. Beitz says that human rights are “matters of international concern” and that they are “potential triggers of transnational protective and remedial action.”

Beitz does not agree with Rawls’s view that these roles require an abbreviated list of human rights. He accepts that the requirements of human rights are weaker than the requirements of social justice at the national level, but denies that human rights are minimal or highly modest in other respects.

Beitz rightly suggests that a reasonable person can accept and use the idea of human rights without accepting any particular view about their foundations. It is less clear that he is right in suggesting that good justifications of human rights should avoid as far as possible controversial assumptions about religion, metaphysics, ideology, and intrinsic value (see the entry public reason ). Beitz emphasizes the practical good that human rights do, not their grounds in some underlying moral reality. This helps make human rights attractive to people from around the world with their diverse religious and philosophical traditions. The broad justification for human rights and their normativity that Beitz offers is that they protect “urgent individual interests against predictable dangers (”standard threats“) to which they are vulnerable under typical circumstances of life in a modern world order composed of independent states.”

3. Which Rights are Human Rights?

This section discusses the question of which rights belong on lists of human rights. The Universal Declaration’s list, which has had great influence, consists of six families: (1) Security rights that protect people against murder, torture, and genocide; (2) Due process rights that protect people against arbitrary and excessively harsh punishments and require fair and public trials for those accused of crimes; (3) Liberty rights that protect people’s fundamental freedoms in areas such as belief, expression, association, and movement; (4) Political rights that protect people’s liberty to participate in politics by assembling, protesting, voting, and serving in public office; (5) Equality rights that guarantee equal citizenship, equality before the law, and freedom from discrimination; and (6) Social rights that require that governments ensure to all the availability of work, education, health services, and an adequate standard of living. A seventh category, minority and group rights, has been created by subsequent treaties. These rights protect women, racial and ethnic minorities, indigenous peoples, children, migrant workers, and the disabled.

Not every question of social justice or wise governance is a human rights issue. For example, a country could have too many lawyers or inadequate provision for graduate-level education without violating any human rights. Deciding which norms should be counted as human rights is a matter of considerable difficulty. And there is continuing pressure to expand lists of human rights to include new areas. Many political movements would like to see their main concerns categorized as matters of human rights, since this would publicize, promote, and legitimize their concerns at the international level. A possible result of this is “human rights inflation,” the devaluation of human rights caused by producing too much bad human rights currency (See Cranston 1973, Orend 2002, Wellman 1999, Griffin 2008).

One way to avoid rights inflation is to follow Cranston in insisting that human rights only deal with extremely important goods, protections, and freedoms. A supplementary approach is to impose several justificatory tests for specific human rights. For example, it could be required that a proposed human right not only protect some very important good but also respond to one or more common and serious threats to that good (Dershowitz 2004, Donnelly 2003, Shue 1996, Talbott 2005), impose burdens on the addressees that are justifiable and no larger than necessary, and be feasible in most of the world’s countries (on feasibility see Gilabert 2009 and Nickel 2007). This approach restrains rights inflation with several tests, not just one master test.

In deciding which specific rights are human rights it is possible to make either too little or too much of international documents such as the Universal Declaration and the European Convention. One makes too little of them by proceeding as if drawing up a list of important rights were a new question, never before addressed, and as if there were no practical wisdom to be found in the choices of rights that went into the historic documents. And one makes too much of them by presuming that those documents tell us everything we need to know about human rights. This approach involves a kind of fundamentalism: it holds that when a right is on the official lists of human rights that settles its status as a human right (“If it’s in the book that’s all I need to know.”) But the process of identifying human rights in the United Nations and elsewhere was a political process with plenty of imperfections. There is little reason to take international diplomats as the most authoritative guides to which human rights there are. Further, even if a treaty’s ratification by most countries can settle the question of whether a certain right is a human right within international law, such a treaty cannot settle its weight. The treaty may suggest that the right is supported by weighty considerations, but it cannot make this so. If an international treaty enacted a right to visit national parks without charge as a human right, the ratification of that treaty would make free access to national parks a human right within international law. But it would not be able to make us believe that the right to visit national parks without charge was sufficiently important to be a real human right (see Luban 2015).

The least controversial family of human rights is civil and political rights. These rights are familiar from historic bills of rights such as the French Declaration of the Rights of Man and the Citizen (1789) and the U.S. Bill of Rights (1791, with subsequent amendments). Contemporary sources include the first 21 Articles of the Universal Declaration , and treaties such as the European Convention , the International Covenant on Civil and Political Rights , the American Convention on Human Rights, and the African Charter on Human and People’s Rights . Some representative formulations follow:

Everyone has the right to freedom of thought and expression. This right includes freedom to seek, receive, and impart information and ideas of all kinds, regardless of frontiers, either orally, in writing, in print, in the form of art, or through any other medium of one’s choice. (American Convention on Human Rights, Article 13.1)

Everyone has the right to freedom of peaceful assembly and to freedom of association with others, including the right to form and to join trade unions for the protection of his interests (European Convention, Article 11).

Every citizen shall have the right to participate freely in the government of his country, either directly or through freely chosen representatives in accordance with the provisions of the law. 2. Every citizen shall have the right of equal access to the public service of his country. 3. Every individual shall have the right of access to public property and services in strict equality of all persons before the law (African Charter, Article 13).

Most civil and political rights are not absolute—they can in some cases be overridden by other considerations. For example, the right to freedom of movement can be restricted by public and private property rights, by restraining orders related to domestic violence, and by legal punishments. Further, after a disaster such as a hurricane or earthquake free movement is often appropriately suspended to keep out the curious, permit access of emergency vehicles and equipment, and prevent looting. The International Covenant on Civil and Political Rights permits rights to be suspended during times “of public emergency which threatens the life of the nation” (Article 4). But it excludes some rights from suspension including the right to life, the prohibition of torture, the prohibition of slavery, the prohibition of ex post facto criminal laws, and freedom of thought and religion.

The Universal Declaration included social (or “welfare”) rights that address matters such as education, food, health services, and employment. Their inclusion has been the source of much controversy (see Beetham 1995). The European Convention did not include them (although it was later amended to include the right to education). Instead they were put into a separate treaty, the European Social Charter . When the United Nations began the process of putting the rights of the Universal Declaration into international law, it followed the same pattern by treating economic and social standards in a treaty separate from the one dealing with civil and political rights. This treaty, the International Covenant on Economic, Social, and Cultural Rights (the “Social Covenant,” 1966), treated these standards as rights—albeit rights to be progressively realized.

The Social Covenant’s list of rights includes nondiscrimination and equality for women in economic and social life (Articles 2 and 3), freedom to work and opportunities to work (Article 4), fair pay and decent conditions of work (Article 7), the right to form trade unions and to strike (Article 8), social security (Article 9), special protections for mothers and children (Article 10), the right to adequate food, clothing, and housing (Article 11), the right to basic health services (Article 12), the right to education (Article 13), and the right to participate in cultural life and scientific progress (Article 15).

Article 2.1 of the Social Covenant sets out what each of the parties commits itself to do about this list, namely to “take steps, individually and through international assistance and co-operation…to the maximum of its available resources, with a view to achieving progressively the full realization of the rights recognized in the present Covenant.” In contrast, the Civil and Political Covenant commits its signatories to immediate compliance, to “respect and to ensure to all individuals within its territory the rights recognized in the present Covenant” (Article 2.1). The contrast between these two levels of commitment has led some people to suspect that economic and social rights are really just valuable goals. Why did the Social Covenant opt for progressive implementation and thereby treat its rights as being somewhat like goals? The main reason is that many of the world’s countries lacked the economic, institutional, and human resources to realize these standards fully or even largely. For many countries, noncompliance due to inability would have been certain if these standards had been treated as immediately binding.

Social rights have often been defended with linkage arguments that show the support they provide to adequate realization of civil and political rights. This approach was first developed philosophically by Henry Shue (Shue 1996; see also Nickel 2007 and 2016). Linkage arguments defend controversial rights by showing the indispensable or highly useful support they provide to uncontroversial rights. For example, if a government succeeds in eliminating hunger and providing education to everyone this promotes people’s abilities to know, use, and enjoy their liberties, due process rights, and rights of political participation. Lack of education is frequently a barrier to the realization of civil and political rights because uneducated people often do not know what rights they have and what they can do to use and defend them. Lack of education is also a common barrier to democratic participation. Education and a minimum income make it easier for people near the bottom economically to follow politics, participate in political campaigns, and to spend the time and money needed to go to the polls and vote.

Do social rights yield a sufficient commitment to equality? Objections to social rights as human rights have come from both the political right and the political left. A common objection from the left, including liberal egalitarians and socialists, is that social rights as enumerated in human rights documents and treaties provide too weak of a commitment to material equality (Moyn 2018; Gilabert 2015). Realizing social rights requires a state that ensures to everyone an adequate minimum of resources in some key areas but that does not necessarily have strong commitments to equality of opportunity, to strong redistributive taxation, and to ceilings on wealth (see the entries equality , equality of opportunity , distributive justice , and liberal feminism ).

The egalitarian objection cannot be that human rights documents and treaties showed no concern for people living in poverty and misery. That would be wildly false. One of the main purposes of including social rights in human rights documents and treaties was to promote serious efforts to combat poverty, lack of education, and unhealthy living conditions in countries all around the world (see also Langford 2013 on the UN Millennium Development Goals). The objection also cannot be that human rights facilitated the hollowing out of systems of welfare rights in many developed countries that occurred after 1980. Those cuts in welfare programs were often in violation of the requirements of adequately realizing social rights.

Perhaps it should be conceded that human rights documents and treaties have not said enough about positive measures to promote equal opportunity in education and work. A positive right to equal opportunity, like the one Rawls proposed, would require countries to take serious measures to reduce disparities between the opportunities effectively available to children of high-income and low-income parents (Rawls 1971).

A strongly egalitarian political program is best pursued partially within but mostly beyond the human rights framework. One reason for this is that the human rights movement will have better future prospects for acceptance and realization if it has widespread political support. That requires that the rights it endorses appeal to people with a variety of political views ranging from center-left to center-right. Support from the broad political center will not emerge and survive if the human rights platform is perceived as mostly a leftist program.

Do social rights protect sufficiently important human interests? Maurice Cranston opposed social rights by suggesting that social rights are mainly concerned with matters such as holidays with pay that are not matters of deep and universal human interests (Cranston 1967, 1973. Treatments of objections to social rights include Beetham 1995; Howard 1987; and Nickel 2007). It is far from the case, however, that most social rights pertain only to superficial interests. Consider two examples: the right to an adequate standard of living and the right to free public education. These rights require governments to try to remedy widespread and serious evils such as severe poverty, starvation and malnutrition, and ignorance. The importance of food and other basic material conditions of life is easy to show. These goods are essential to people’s ability to live, function, and flourish. Without adequate access to these goods, interests in life, health, and liberty are endangered and serious illness and death are probable. Lack of access to educational opportunities typically limits (both absolutely and comparatively) people’s abilities to participate fully and effectively in the political and economic life of their country.

Are social rights too burdensome? Another objection to social rights is that they are too burdensome on their dutybearers. It is very expensive to guarantee to everyone basic education and minimal material conditions of life. Frequently the claim that social rights are too burdensome uses other, less controversial human rights as a standard of comparison, and suggests that social rights are substantially more burdensome or expensive than liberty rights. Suppose that we use as a basis of comparison liberty rights such as freedom of communication, association, and movement. These rights require both respect and protection from governments. And people cannot be adequately protected in their enjoyment of liberties such as these unless they also have security and due process rights. The costs of liberty, as it were, include the costs of law and criminal justice. Once we see this, liberty rights start to look a lot more costly.

Further, we should not generally think of social rights as simply giving everyone a free supply of the goods they protect. Guarantees of things like food and housing will be intolerably expensive and will undermine productivity if everyone simply receives a free supply. A viable system of social rights will require most people to provide these goods for themselves and their families through work as long as they are given the necessary opportunities, education, and infrastructure. Government-implemented social rights provide guarantees of availability (or “secure access”), but governments should have to supply the requisite goods in only a small fraction of cases. Note that education is often an exception to this since many countries provide free public education irrespective of ability to pay.

Countries that do not accept and implement social rights still have to bear somehow the costs of providing for the needy since these countries—particularly if they recognize democratic rights of political participation—are unlikely to find it tolerable to allow sizeable parts of the population to starve and be homeless. If government does not supply food, clothing, and shelter to those unable to provide for themselves, then families, friends, and communities will have to shoulder this burden. It is only in the last hundred or so years that government-sponsored social rights have taken over a substantial part of the burden of providing for the needy. The taxes associated with social rights are partial replacements for other burdensome duties, namely the duties of families and communities to provide adequate care for the unemployed, sick, disabled, and aged. Deciding whether to implement social rights is not a matter of deciding whether to bear such burdens, but rather of deciding whether to continue with total reliance on a system of informal provision that distributes assistance in a very spotty way and whose costs fall very unevenly on families, friends, and communities.

Are social rights feasible worldwide? Another objection to social rights alleges that they are not feasible in many countries (on how to understand feasibility see Gilabert 2009). It is very expensive to provide guarantees of subsistence, measures to protect and restore people’s health, and education. Many governments will be unable to provide these guarantees while meeting other important responsibilities. Rights are not magical sources of supply (Holmes and Sunstein 1999).

As we saw earlier, the Social Covenant dealt with the issue of feasibility by calling for progressive implementation, that is, implementation as financial and other resources permit. Does this view of implementation turn social rights into high-priority goals? And if so, is that a bad thing?

Standards that outrun the abilities of many of their addressees are good candidates for treatment as goals. Viewing them as largely aspirational rather than as imposing immediate duties avoids problems of inability-based noncompliance. One may worry, however, that this is too much of a demotion for social rights because goals seem much weaker than rights. But goals can be formulated in ways that make them more like rights. They can be assigned addressees (the parties who are to pursue the goal), beneficiaries, scopes that define the objective to be pursued, and a high level of priority (see Langford 2013 and Nickel 2013; see also UN Human Rights and the 2030 Sustainable Development Goals ). Strong reasons for the importance of these goals can be provided. And supervisory bodies can monitor levels of progress and pressure low-performing addressees to attend to and work on their goals.

Treating very demanding rights as goals has several advantages. One is that proposed goals that greatly exceed our abilities are not so farcical as proposed duties that do so. Creating grand lists of social rights that many countries cannot presently realize seems farcical to many people. Perhaps this perceived lack of realism is reduced if we understand that these “rights” are really goals that countries should seriously promote. Goals coexist easily with low levels of ability to achieve them. Another advantage is that goals are flexible: addressees with different levels of ability can choose ways of pursuing the goals that suit their circumstances and means. Because of these attractions it may be worth exploring sophisticated ways to transform very demanding human rights into goals. The transformation may be full or partial. It is possible to create right-goal mixtures that contain some mandatory elements and that therefore seem more like real rights (see Brems 2009). A right-goal mixture might include some rights-like goals, some mandatory steps to be taken immediately, and duties to realize the rights-like goals as quickly as possible.

Equality of rights for historically disadvantaged or subordinated groups is a longstanding concern of the human rights movement. Human rights documents repeatedly emphasize that all people, including women and members of minority ethnic and religious groups, have equal human rights and should be able to enjoy them without discrimination. The right to freedom from discrimination figures prominently in the Universal Declaration and subsequent treaties. The Civil and Political Covenant, for example, commits participating states to respect and protect their people’s rights “without distinction of any kind, such as race, color, sex, language, political or other opinion, national or social origin, property, birth, or social status” (on minority and group rights see Kymlicka 1995, Nickel 2007).

A number of standard individual rights are especially important to ethnic and religious minorities, including rights to freedom of association, freedom of assembly, freedom of religion, and freedom from discrimination. Human rights documents also include rights that refer to minorities explicitly and give them special protections. For example, the Civil and Political Covenant in Article 27 says that persons belonging to ethnic, religious, or linguistic minorities “shall not be denied the right, in community with other members of their group, to enjoy their own culture, to profess and practice their own religion, or to use their own language.”

Feminists have often protested that standard lists of human rights do not sufficiently take into account the different risks faced by women and men. For example, issues like domestic violence, reproductive choice, and trafficking of women and girls for sex work did not have a prominent place in early human rights documents and treaties. Lists of human rights have had to be expanded “to include the degradation and violation of women” (Bunch 2006, 58; see also Lockwood 2006 and Okin 1998). Violations of women’s human rights often occur in the home at the hands of other family members, not in the street at the hands of the police. Most violence against women occurs in the “private” sphere. This has meant that governments cannot be seen as the only addressees of human rights and that the right to privacy of home and family needs qualifications to allow police to protect women within the home.

The issue of how formulations of human rights should respond to variations in the sorts of risks and dangers that different people face is difficult and arises not just in relation to gender but also in relation to age, profession, political affiliation, religion, and personal interests. Due process rights, for example, are much more useful to young people (and particularly young men) than they are to older people since the latter are far less likely to run afoul of the criminal law.

Since 1964 the United Nations has mainly dealt with the rights of women and minorities through specialized treaties such as the International Convention on the Elimination of All Forms of Racial Discrimination (1965); the Convention on the Elimination of All Forms of Discrimination Against Women (1979); the Convention on the Rights of the Child (1989), and the Convention on the Rights of Persons with Disabilities (2007). See also the Declaration on the Rights of Indigenous Peoples (2007). Specialized treaties allow international norms to address unique problems of particular groups such as assistance and care during pregnancy and childbearing in the case of women, custody issues in the case of children, and the loss of historic territories by indigenous peoples.

Minority groups are often targets of violence. Human rights norms call upon governments to refrain from such violence and to provide protections against it. This work is partly done by the right to life, which is a standard individual right. It is also done by the right against genocide which protects some groups from attempts to destroy or decimate them. The Genocide Convention was one of the first human rights treaties after World War II. The right against genocide is clearly a group right. It is held by both individuals and groups and provides protection to groups as groups. It is largely negative in the sense that it requires governments and other agencies to refrain from destroying groups; but it also requires that legal and other protections against genocide be created at the national level.

Can the right against genocide be a human right? More generally, can a group right fit the general idea of human rights proposed earlier? On that conception, human rights are rights of all persons . Perhaps it can, however, if we broaden our conception of who can hold human rights to include important groups that people form and cherish (see the entry on group rights ). This can be made more palatable, perhaps, by recognizing that the beneficiaries of the right against genocide are individual humans who enjoy greater security against attempts to destroy the group to which they belong (Kymlicka 1989).

In spite of the danger of rights inflation, there are doubtless norms that should be counted as human rights but are not generally recognized as such. After all, there are lots of areas in which people’s dignity and fundamental interests are threatened by the actions and omissions of individuals and governments. Consider environmental rights, which are often defined to include rights of animals or even of nature itself (see the entry on environmental ethics ). Conceived in this broad way environmental rights don’t have a good fit with the general idea of human rights because the rightholders are not humans or human groups.

Alternative formulations are possible, however. A basic environmental human right can be understood as requiring maintenance and restoration of an environment that is safe for human life and health. Many countries have environmental rights of this sort in their constitutional bills of rights (Hayward 2005). And the European Union’s Bill of Rights, the Charter of Fundamental Rights of the European Union , includes in Article 37 an environmental protection norm: “A high level of environmental protection and the improvement of the quality of the environment must be integrated into the policies of the Union and ensured in accordance with the principle of sustainable development.”

A human right to a safe environment or to environmental protection does not directly address issues such as the claims of animals or biodiversity, although it might do so indirectly using the idea of ecosystem services to humans (see Biodiversity and Human Rights . A justification for a human right to a safe environment should show that environmental problems pose serious threats to fundamental human interests, values, or norms; that governments may appropriately be burdened with the responsibility of protecting people against these threats; and that most governments actually have the ability to do this.

Climate change is currently a major environmental threat to many people’s lives and health, and hence it is unsurprising that human rights approaches to climate change have been developed and advocated in recent decades (see Bodansky 2011, Gardiner 2013, and UN Human Rights and Climate Change ). One approach, advocated by Steve Vanderheiden accepts the idea of a human right to an environment that is adequate for human life and health and derives from this broad right a more specific right to a stable climate (Vanderheiden 2008). Another approach, advocated by Simon Caney, does not require introducing a new environmental right. It suggests instead that serious action to reduce and mitigate climate change is required by already well-established human rights because severe climate change will violate many people’s rights to life, food, and health (Caney 2010). One could expand this approach by arguing that severe climate change should be reduced and mitigated because it will cause massive human migrations and other crises that will undermine the abilities of many governments to uphold human rights (for evaluation of these arguments see Bell 2013).

Two familiar philosophical worries about human rights are that they are based on moral beliefs that are culturally relative and that their creation and advocacy involves ethnocentrism. Human rights prescribe universal standards in areas such as security, law enforcement, equality, political participation, and education. The peoples and countries of planet Earth are, however, enormously varied in their practices, traditions, religions, and levels of economic and political development. Putting these two propositions together may be enough to justify the worry that universal human rights do not sufficiently accommodate the diversity of Earth’s peoples. A theoretical expression of this worry is “relativism,” the idea that ethical, political, and legal standards for a particular country or region are mostly shaped by the traditions, beliefs, and conditions of that country or region (see the entry on moral relativism ). The anthropologist William G. Sumner, writing in 1906, asserted that “the mores can make anything right and prevent condemnation of anything” (Sumner 1906).

Relativists sometimes accuse human rights advocates of ethnocentrism, arrogance, and cultural imperialism (Talbott 2005). Ethnocentrism is the assumption, usually unconscious, that “one’s own group is the center of everything” and that its beliefs, practices, and norms provide the standards by which other groups are “scaled and rated” (Sumner 1906; see also Etinson 2018 who argues that ethnocentrism is best understood as a kind of cultural bias rather than as a belief in cultural superiority). Ethnocentrism can lead to arrogance and intolerance in dealings with other countries, ethical systems, and religions. Finally, cultural imperialism occurs when the economically, technologically, and militarily strongest countries impose their beliefs, values, and institutions on the rest of the world. Relativists often combine these charges with a prescription, namely that tolerance of varied practices and traditions ought to be instilled and practiced through measures that include extended learning about other cultures.

The conflict between relativists and human rights advocates may be partially based on differences in their underlying philosophical beliefs, particularly in metaethics. Relativists are often subjectivists or noncognitivists and think of morality as entirely socially constructed and transmitted. In contrast, philosophically-inclined human rights advocates are more likely to adhere to or presuppose cognitivism, moral realism , and intuitionism .

During the drafting in 1947 of the Universal Declaration, the Executive Board of the American Anthropological Association warned of the danger that the Declaration would be “a statement of rights conceived only in terms of the values prevalent in Western Europe and America.” Perhaps the main concern of the AAA Board in the period right after World War II was to condemn the intolerant colonialist attitudes of the day and to advocate cultural and political self-determination. But the Board also made the stronger assertion that “standards and values are relative to the culture from which they derive” and thus “what is held to be a human right in one society may be regarded as anti-social by another people” ( American Anthropological Association Statement on Human Rights 1947 ).

This is not, of course, the stance of most anthropologists today. Currently the American Anthropological Association has a Committee on Human Rights whose objectives include promoting and protecting human rights and developing an anthropological perspective on human rights. While still emphasizing the importance of cultural differences, anthropologists now often support cultural survival and the protection of vulnerable cultures, non-discrimination, and the rights and land claims of indigenous peoples.

The idea that relativism and exposure to other cultures promote tolerance may be correct from a psychological perspective. People who are sensitive to differences in beliefs, practices, and traditions, and who are suspicious of the grounds for extending norms across borders, may be more inclined to be tolerant of other countries and peoples than those who believe in an objective universal morality. Still, philosophers have been generally critical of attempts to argue from relativism to a prescription of tolerance (Talbott 2005). If the culture and religion of one country has long fostered intolerant attitudes and practices, and if its citizens and officials act intolerantly towards people from other countries, they are simply following their own traditions and cultural norms. They are just doing what relativists think people mostly do. Accordingly, a relativist from a tolerant country will be hard-pressed to find a basis for criticizing the citizens and officials of the intolerant country. To do so the relativist will have to endorse a transcultural principle of tolerance and to advocate as an outsider cultural change in the direction of greater tolerance. Because of this, relativists who are deeply committed to tolerance may find themselves attracted to a qualified commitment to human rights.

East Asia is the region of the world that participates least in the international human rights system—even though some important East Asian countries such as Japan and South Korea do participate. In the 1990s Singapore’s Senior Minister Lee Kuan Yew and others argued that international human rights as found in United Nations declarations and treaties were insensitive to distinctive “Asian values” such as prizing families and community (in contrast to strong individualism); putting social harmony over personal freedom; respect for political leaders and institutions; and emphasizing responsibility, hard work, and thriftiness as means of social progress (on the Asian Values debate see Bauer and Bell 1999; Bell 2000; Sen 1997; and Twining 2009). Proponents of the Asian values idea did not wish to abolish all human rights; they rather wanted to deemphasize some families of human rights, particularly the fundamental freedoms and rights of democratic participation (and in some cases the rights of women). They also wanted Western governments and NGOs to stop criticizing them for human rights violations in these areas.

At the 1993 World Conference on Human Rights in Vienna, countries including Singapore, Malaysia, China, and Iran advocated accommodations within human rights practice for cultural and economic differences. Western representatives tended to view the position of these countries as excuses for repression and authoritarianism. The Conference responded by approving the Vienna Declaration . It included in Article 5 the assertion that countries should not pick and choose among human rights: “All human rights are universal, indivisible and interdependent and interrelated. The international community must treat human rights globally in a fair and equal manner, on the same footing, and with the same emphasis. While the significance of national and regional particularities and various historical, cultural and religious backgrounds must be borne in mind, it is the duty of States, regardless of their political, economic and cultural systems, to promote and protect all human rights and fundamental freedoms.”

Perhaps the debate about relativism and human rights has become obsolete. In recent decades widespread acceptance of human rights has occurred in most parts of the world. Three quarters of the world’s countries have ratified the major human rights treaties, and many countries in Africa, the Americas, and Europe participate in regional human rights regimes that have international courts (see Georgetown University Human Rights Law Research Guide in the Other Internet Resources below). Further, all of the world’s countries now use similar political institutions (law, courts, legislatures, executives, militaries, bureaucracies, police, prisons, taxation, and public schools) and these institutions carry with them characteristic problems and abuses (Donnelly 2003). Finally, globalization has diminished the differences among peoples. Today’s world is not the one that early anthropologists and missionaries found. National and cultural boundaries are breached not just by international trade but also by millions of travelers and migrants, electronic communications, international law covering many areas, and the efforts of international governmental and non-governmental organizations. International influences and organizations are everywhere and countries borrow freely and regularly from each other’s inventions and practices.

Worldwide polls on attitudes towards human rights are now available and they show broad support for human rights and international efforts to promote them. Empirical research can now replace or supplement theoretical speculations about how much disagreement on human rights exists worldwide. A December 2011 report by the Council on Foreign Relations surveyed recent international opinion polls on human rights that probe agreement and disagreement with propositions such as “People have the right to express any opinion,” “People of all faiths can practice their religion freely,” “Women should have the same rights as men,” “People of different races [should be] treated equally,” and governments “should be responsible for ensuring that [their] citizens can meet their basic need for food.” Big majorities of those polled in countries such as Argentina, Ukraine, Azerbaijan, Egypt, Iran, Kenya, Nigeria, China, India, and Indonesia gave affirmative answers. Further, large majorities (on average 70%) in all the countries polled supported UN efforts to promote the human rights set out in the Universal Declaration. Unfortunately, popular acceptance of human rights ideas has not, however, prevented a recent slide in many of these same countries towards authoritarianism.

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Francisco Suarez (1548–1617), entry in the Internet Encyclopedia of Philosophy .
Human Rights entry in the Internet Encyclopedia of Philosophy .

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Library of Congress Catalog Data: ISSN 1095-5054

The Universality of Human Rights

Introduction.

“Human rights are “universal” rights in the sense that they are held “universally” by all human beings” (Donnelly 2007, p.4). Human rights are also said to be universal because most cultures and societies have upheld the concept of human rights throughout their history (Donnelly 2007). Therefore, the concept of human rights is acknowledged worldwide. For instance, most teachings in the Koran encourage the protection of human rights. In addition, traditional African societies strongly advocate for human rights. Moreover, the protection of human rights is an important doctrine in the traditions of Asians. However, some countries maintain that this concept is incompatible with some of their cultures. Therefore, there are divergent views on the universality of human rights. Some countries uphold this concept due to international pressure. This report discusses the universality of human rights.

Legal Enforcement of Universal Human Rights

The universality of human rights was legally enforced after United Nations General Assembly adopted the Universal Declaration of Human Rights (Donnelly 2007). This declaration was adopted after United Nations’ members were convinced that the concept of human rights is universal. However, enforcement of international human rights norms was left to independent states (Donnelly 2007). In addition, the international community was given the right to intervene in situations involving massive human rights violations. The relationship between an individual and the state is also an important aspect of the concept of human rights (Donnelly 2007). Accordingly, to halt (2012), sovereign states are instruments whose main function is to serve the interests of their citizens. For that reason, the international legal system dwells more on an individual than the state (Halt 2012).

Disagreements on the Universality of Human Rights

Universal protection of human rights has very few opponents worldwide (Donnelly 2007). Nonetheless, some countries argue that the concept of human rights is incompatible with some of their values (Donnelly 2007). These countries maintain that cultural diversity should be left to determine whether certain occurrences are a violation of human rights or not. On the other hand, proponents of the concept of human rights argue that violations of human rights must be checked. In addition, atrocities such as ethnic cleansing and rape should receive the strongest condemnation. To guard against impunity, perpetrators of such atrocities must also be punished.

Examples of Situations Where Universality of Human Rights Was Applied

Sovereignty is derived from people and, therefore, their rights, interest, and security must be prioritized. State sovereignty has a legal value only when it respects human rights (halt 2012). Consequently, the principle of Right to Protect (R2P) has replaced that of sovereignty as the first principle of international law. For that reason, in situations involving massive human rights violations, other states have the right to intervene in the domestic affairs of an independent state. An example of a case where R2P was prioritized over the principle of sovereignty was when India intervened in Bangladesh. This was after millions of Bengalis were forced to flee to India due to a conflict in their country (Chatham House 2007).

Conclusions

Most cultures and societies have upheld the concept of human rights throughout their history. Therefore, this concept is acknowledged worldwide. However, the world is yet to come to a consensus on this issue. For instance, some countries claim that the concept of human rights is not compatible with their cultural values. Nonetheless, international laws prioritize the rights of an individual over those of a state. For that reason, all countries must endorse the concept of human rights.

Chatham House 2007, The principle of non-intervention in contemporary international Law: non-interference in a state’s internal affairs used to be rule of international law: is it still? Web.

Donnelly, J 2007, ‘The Relative Universality of Human Rights’ , Human Rights Quarterly, vol. 29 no 2, pp. 281-306.

Halt, B 2012, The legal character of R2P and the UN Charter. Web.

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Human Rights Essay - 100, 200, 500 Words

Essay on Human Rights -

Human rights are defined as the basic rights and freedoms that belong to every person in the world, from birth until death and they apply regardless of where you are from, what you believe or how you can choose to live your own life.

100 Word Essay on Human Rights

Human rights are the basic fundamental rights that we, as humans, are entitled to and mark everyone as free and equal, irrespective of their age, gender, caste, creed, religion and nationality. The United Nations adopted human rights in light of the atrocities people faced during the second world war. UDHR adoption led to recognising human rights as the foundation for freedom, justice and peace for every individual. Although it’s not legally binding, most nations have incorporated these human rights into their constitutions and domestic legal frameworks and guarantee that our most basic needs are to be protected.

200 Word Essay on Human Rights

500 word essay on human rights.

Human Rights Essay - 100, 200, 500 Words

The Basic Human Rights are given below-

Human Rights to Life

Human Right to Equal Treatment

Human Right to Privacy

Human Right to Marry

Human Right to Work

Human Right to Education

Human Right to Social Services

Human rights are considered a set of rights which is given to every human being regardless of gender, caste, creed, religion, nation, location or economic status. These rights are said to be moral principles that illustrate certain standards of human behaviour. Protected by law, human rights are applicable everywhere and at any time. Basic human rights mostly include the right to life, right to a fair trial, right to remedy by a competent tribunal, right to liberty and personal security, right to own their property, right to education, right to peaceful assembly and association, right to marriage, right to nationality and freedom to change it, freedom of speech, freedom from discrimination, freedom from slavery, freedom of their thought, conscience and their religion, freedom of movement, right of opinion and information, right to adequate living standard and freedom from interference with privacy, family, home and correspondence and so on.

While these human rights are protected by law, many of these are still violated by people for different reasons and some of these rights are even violated by the state. The United Nations committees (UNC) have been formed in order to ensure that every individual enjoys these basic rights. Governments of different countries and many non-government organizations have also been formed to monitor and protect these human rights.

Every person has their own dignity and value and we can recognise the fundamental worth of every person by acknowledging them and most importantly respecting their human rights. Human rights are a set of rules or principles that are concerned with equality and fairness and they can recognise our freedom to make choices about our lives and develop our potential as human beings. Human rights are about living a life free from fear, harassment and discrimination.

Human rights always connect us all through a shared set of rights and responsibilities. People’s ability to enjoy their human rights depends on other people respecting those rights, this means that human rights involve responsibility and duties towards other people and the community worldwide. Individuals have a responsibility to ensure that they can exercise their rights with consideration for the rights of others.

Governments must have a particular responsibility to ensure that people can enjoy their rights and they must establish and maintain laws and services that enable people to enjoy a life in which their rights are respected and protected with respect.

Human rights are a vital part of how people interact with others at all levels of society like in the family, the community, school, workplace, politics and international relations, etc. Hence, it is important that people everywhere strive to understand what human rights are and when people better understand human rights, it is easier for them to promote justice and the well-being of society.

Need For Human Rights

Human rights are a set of principles and values that are considered essential for the dignity and worth of every individual, regardless of race, gender, nationality, ethnicity, religion, or any other status. The need for human rights stems from the recognition that all human beings are entitled to certain fundamental freedoms and protections that are necessary for their well-being, autonomy, and happiness.

Some of the reasons why we need human rights include:

Protection against discrimination and inequality: Human rights ensure that everyone is treated equally and protected against discrimination, regardless of their background.

Ensuring personal freedom and autonomy: Human rights guarantee individuals the right to life, liberty, and security, allowing them to make decisions about their own lives and pursue their own goals and aspirations.

Providing basic needs and necessities: Human rights also ensure that individuals have access to basic needs such as food, shelter, health care, and education.

Promoting human dignity: Human rights uphold the dignity and worth of each person, recognizing that every individual has inherent value and deserves to be treated with respect.

Ensuring accountability and justice: Human rights provide a framework for holding governments and other actors accountable for their actions, and for ensuring that justice is served in cases of human rights violations.

Overall, human rights are an important component of a fair and just society, and are essential for ensuring that every person is able to live with dignity, security, and freedom. Human rights are essential for ensuring dignity, equality, and freedom for all individuals. They protect against discrimination, ensure basic needs and necessities, promote personal autonomy, and provide accountability and justice in cases of violations.

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Bio Medical Engineer

The field of biomedical engineering opens up a universe of expert chances. An Individual in the biomedical engineering career path work in the field of engineering as well as medicine, in order to find out solutions to common problems of the two fields. The biomedical engineering job opportunities are to collaborate with doctors and researchers to develop medical systems, equipment, or devices that can solve clinical problems. Here we will be discussing jobs after biomedical engineering, how to get a job in biomedical engineering, biomedical engineering scope, and salary.

Data Administrator

Database professionals use software to store and organise data such as financial information, and customer shipping records. Individuals who opt for a career as data administrators ensure that data is available for users and secured from unauthorised sales. DB administrators may work in various types of industries. It may involve computer systems design, service firms, insurance companies, banks and hospitals.

Ethical Hacker

A career as ethical hacker involves various challenges and provides lucrative opportunities in the digital era where every giant business and startup owns its cyberspace on the world wide web. Individuals in the ethical hacker career path try to find the vulnerabilities in the cyber system to get its authority. If he or she succeeds in it then he or she gets its illegal authority. Individuals in the ethical hacker career path then steal information or delete the file that could affect the business, functioning, or services of the organization.

Data Analyst

The invention of the database has given fresh breath to the people involved in the data analytics career path. Analysis refers to splitting up a whole into its individual components for individual analysis. Data analysis is a method through which raw data are processed and transformed into information that would be beneficial for user strategic thinking.

Data are collected and examined to respond to questions, evaluate hypotheses or contradict theories. It is a tool for analyzing, transforming, modeling, and arranging data with useful knowledge, to assist in decision-making and methods, encompassing various strategies, and is used in different fields of business, research, and social science.

Geothermal Engineer

Individuals who opt for a career as geothermal engineers are the professionals involved in the processing of geothermal energy. The responsibilities of geothermal engineers may vary depending on the workplace location. Those who work in fields design facilities to process and distribute geothermal energy. They oversee the functioning of machinery used in the field.

Remote Sensing Technician

Individuals who opt for a career as a remote sensing technician possess unique personalities. Remote sensing analysts seem to be rational human beings, they are strong, independent, persistent, sincere, realistic and resourceful. Some of them are analytical as well, which means they are intelligent, introspective and inquisitive.

Remote sensing scientists use remote sensing technology to support scientists in fields such as community planning, flight planning or the management of natural resources. Analysing data collected from aircraft, satellites or ground-based platforms using statistical analysis software, image analysis software or Geographic Information Systems (GIS) is a significant part of their work. Do you want to learn how to become remote sensing technician? There's no need to be concerned; we've devised a simple remote sensing technician career path for you. Scroll through the pages and read.

Geotechnical engineer

The role of geotechnical engineer starts with reviewing the projects needed to define the required material properties. The work responsibilities are followed by a site investigation of rock, soil, fault distribution and bedrock properties on and below an area of interest. The investigation is aimed to improve the ground engineering design and determine their engineering properties that include how they will interact with, on or in a proposed construction.

The role of geotechnical engineer in mining includes designing and determining the type of foundations, earthworks, and or pavement subgrades required for the intended man-made structures to be made. Geotechnical engineering jobs are involved in earthen and concrete dam construction projects, working under a range of normal and extreme loading conditions.

Cartographer

How fascinating it is to represent the whole world on just a piece of paper or a sphere. With the help of maps, we are able to represent the real world on a much smaller scale. Individuals who opt for a career as a cartographer are those who make maps. But, cartography is not just limited to maps, it is about a mixture of art , science , and technology. As a cartographer, not only you will create maps but use various geodetic surveys and remote sensing systems to measure, analyse, and create different maps for political, cultural or educational purposes.

Budget Analyst

Budget analysis, in a nutshell, entails thoroughly analyzing the details of a financial budget. The budget analysis aims to better understand and manage revenue. Budget analysts assist in the achievement of financial targets, the preservation of profitability, and the pursuit of long-term growth for a business. Budget analysts generally have a bachelor's degree in accounting, finance, economics, or a closely related field. Knowledge of Financial Management is of prime importance in this career.

Product Manager

A Product Manager is a professional responsible for product planning and marketing. He or she manages the product throughout the Product Life Cycle, gathering and prioritising the product. A product manager job description includes defining the product vision and working closely with team members of other departments to deliver winning products.

Underwriter

An underwriter is a person who assesses and evaluates the risk of insurance in his or her field like mortgage, loan, health policy, investment, and so on and so forth. The underwriter career path does involve risks as analysing the risks means finding out if there is a way for the insurance underwriter jobs to recover the money from its clients. If the risk turns out to be too much for the company then in the future it is an underwriter who will be held accountable for it. Therefore, one must carry out his or her job with a lot of attention and diligence.

Finance Executive

Operations manager.

Individuals in the operations manager jobs are responsible for ensuring the efficiency of each department to acquire its optimal goal. They plan the use of resources and distribution of materials. The operations manager's job description includes managing budgets, negotiating contracts, and performing administrative tasks.

Bank Probationary Officer (PO)

Investment director.

An investment director is a person who helps corporations and individuals manage their finances. They can help them develop a strategy to achieve their goals, including paying off debts and investing in the future. In addition, he or she can help individuals make informed decisions.

Welding Engineer

Welding Engineer Job Description: A Welding Engineer work involves managing welding projects and supervising welding teams. He or she is responsible for reviewing welding procedures, processes and documentation. A career as Welding Engineer involves conducting failure analyses and causes on welding issues.

Transportation Planner

A career as Transportation Planner requires technical application of science and technology in engineering, particularly the concepts, equipment and technologies involved in the production of products and services. In fields like land use, infrastructure review, ecological standards and street design, he or she considers issues of health, environment and performance. A Transportation Planner assigns resources for implementing and designing programmes. He or she is responsible for assessing needs, preparing plans and forecasts and compliance with regulations.

An expert in plumbing is aware of building regulations and safety standards and works to make sure these standards are upheld. Testing pipes for leakage using air pressure and other gauges, and also the ability to construct new pipe systems by cutting, fitting, measuring and threading pipes are some of the other more involved aspects of plumbing. Individuals in the plumber career path are self-employed or work for a small business employing less than ten people, though some might find working for larger entities or the government more desirable.

Construction Manager

Individuals who opt for a career as construction managers have a senior-level management role offered in construction firms. Responsibilities in the construction management career path are assigning tasks to workers, inspecting their work, and coordinating with other professionals including architects, subcontractors, and building services engineers.

Urban Planner

Urban Planning careers revolve around the idea of developing a plan to use the land optimally, without affecting the environment. Urban planning jobs are offered to those candidates who are skilled in making the right use of land to distribute the growing population, to create various communities.

Urban planning careers come with the opportunity to make changes to the existing cities and towns. They identify various community needs and make short and long-term plans accordingly.

Highway Engineer

Highway Engineer Job Description: A Highway Engineer is a civil engineer who specialises in planning and building thousands of miles of roads that support connectivity and allow transportation across the country. He or she ensures that traffic management schemes are effectively planned concerning economic sustainability and successful implementation.

Environmental Engineer

Individuals who opt for a career as an environmental engineer are construction professionals who utilise the skills and knowledge of biology, soil science, chemistry and the concept of engineering to design and develop projects that serve as solutions to various environmental problems.

Naval Architect

A Naval Architect is a professional who designs, produces and repairs safe and sea-worthy surfaces or underwater structures. A Naval Architect stays involved in creating and designing ships, ferries, submarines and yachts with implementation of various principles such as gravity, ideal hull form, buoyancy and stability.

Orthotist and Prosthetist

Orthotists and Prosthetists are professionals who provide aid to patients with disabilities. They fix them to artificial limbs (prosthetics) and help them to regain stability. There are times when people lose their limbs in an accident. In some other occasions, they are born without a limb or orthopaedic impairment. Orthotists and prosthetists play a crucial role in their lives with fixing them to assistive devices and provide mobility.

Veterinary Doctor

Pathologist.

A career in pathology in India is filled with several responsibilities as it is a medical branch and affects human lives. The demand for pathologists has been increasing over the past few years as people are getting more aware of different diseases. Not only that, but an increase in population and lifestyle changes have also contributed to the increase in a pathologist’s demand. The pathology careers provide an extremely huge number of opportunities and if you want to be a part of the medical field you can consider being a pathologist. If you want to know more about a career in pathology in India then continue reading this article.

Speech Therapist

Gynaecologist.

Gynaecology can be defined as the study of the female body. The job outlook for gynaecology is excellent since there is evergreen demand for one because of their responsibility of dealing with not only women’s health but also fertility and pregnancy issues. Although most women prefer to have a women obstetrician gynaecologist as their doctor, men also explore a career as a gynaecologist and there are ample amounts of male doctors in the field who are gynaecologists and aid women during delivery and childbirth.

An oncologist is a specialised doctor responsible for providing medical care to patients diagnosed with cancer. He or she uses several therapies to control the cancer and its effect on the human body such as chemotherapy, immunotherapy, radiation therapy and biopsy. An oncologist designs a treatment plan based on a pathology report after diagnosing the type of cancer and where it is spreading inside the body.

Audiologist

The audiologist career involves audiology professionals who are responsible to treat hearing loss and proactively preventing the relevant damage. Individuals who opt for a career as an audiologist use various testing strategies with the aim to determine if someone has a normal sensitivity to sounds or not. After the identification of hearing loss, a hearing doctor is required to determine which sections of the hearing are affected, to what extent they are affected, and where the wound causing the hearing loss is found. As soon as the hearing loss is identified, the patients are provided with recommendations for interventions and rehabilitation such as hearing aids, cochlear implants, and appropriate medical referrals. While audiology is a branch of science that studies and researches hearing, balance, and related disorders.

Hospital Administrator

The hospital Administrator is in charge of organising and supervising the daily operations of medical services and facilities. This organising includes managing of organisation’s staff and its members in service, budgets, service reports, departmental reporting and taking reminders of patient care and services.

For an individual who opts for a career as an actor, the primary responsibility is to completely speak to the character he or she is playing and to persuade the crowd that the character is genuine by connecting with them and bringing them into the story. This applies to significant roles and littler parts, as all roles join to make an effective creation. Here in this article, we will discuss how to become an actor in India, actor exams, actor salary in India, and actor jobs.

Individuals who opt for a career as acrobats create and direct original routines for themselves, in addition to developing interpretations of existing routines. The work of circus acrobats can be seen in a variety of performance settings, including circus, reality shows, sports events like the Olympics, movies and commercials. Individuals who opt for a career as acrobats must be prepared to face rejections and intermittent periods of work. The creativity of acrobats may extend to other aspects of the performance. For example, acrobats in the circus may work with gym trainers, celebrities or collaborate with other professionals to enhance such performance elements as costume and or maybe at the teaching end of the career.

Video Game Designer

Career as a video game designer is filled with excitement as well as responsibilities. A video game designer is someone who is involved in the process of creating a game from day one. He or she is responsible for fulfilling duties like designing the character of the game, the several levels involved, plot, art and similar other elements. Individuals who opt for a career as a video game designer may also write the codes for the game using different programming languages.

Depending on the video game designer job description and experience they may also have to lead a team and do the early testing of the game in order to suggest changes and find loopholes.

Radio Jockey

Radio Jockey is an exciting, promising career and a great challenge for music lovers. If you are really interested in a career as radio jockey, then it is very important for an RJ to have an automatic, fun, and friendly personality. If you want to get a job done in this field, a strong command of the language and a good voice are always good things. Apart from this, in order to be a good radio jockey, you will also listen to good radio jockeys so that you can understand their style and later make your own by practicing.

A career as radio jockey has a lot to offer to deserving candidates. If you want to know more about a career as radio jockey, and how to become a radio jockey then continue reading the article.

Choreographer

The word “choreography" actually comes from Greek words that mean “dance writing." Individuals who opt for a career as a choreographer create and direct original dances, in addition to developing interpretations of existing dances. A Choreographer dances and utilises his or her creativity in other aspects of dance performance. For example, he or she may work with the music director to select music or collaborate with other famous choreographers to enhance such performance elements as lighting, costume and set design.

Videographer

Multimedia specialist.

A multimedia specialist is a media professional who creates, audio, videos, graphic image files, computer animations for multimedia applications. He or she is responsible for planning, producing, and maintaining websites and applications.

Social Media Manager

A career as social media manager involves implementing the company’s or brand’s marketing plan across all social media channels. Social media managers help in building or improving a brand’s or a company’s website traffic, build brand awareness, create and implement marketing and brand strategy. Social media managers are key to important social communication as well.

Copy Writer

In a career as a copywriter, one has to consult with the client and understand the brief well. A career as a copywriter has a lot to offer to deserving candidates. Several new mediums of advertising are opening therefore making it a lucrative career choice. Students can pursue various copywriter courses such as Journalism , Advertising , Marketing Management . Here, we have discussed how to become a freelance copywriter, copywriter career path, how to become a copywriter in India, and copywriting career outlook.

Careers in journalism are filled with excitement as well as responsibilities. One cannot afford to miss out on the details. As it is the small details that provide insights into a story. Depending on those insights a journalist goes about writing a news article. A journalism career can be stressful at times but if you are someone who is passionate about it then it is the right choice for you. If you want to know more about the media field and journalist career then continue reading this article.

For publishing books, newspapers, magazines and digital material, editorial and commercial strategies are set by publishers. Individuals in publishing career paths make choices about the markets their businesses will reach and the type of content that their audience will be served. Individuals in book publisher careers collaborate with editorial staff, designers, authors, and freelance contributors who develop and manage the creation of content.

In a career as a vlogger, one generally works for himself or herself. However, once an individual has gained viewership there are several brands and companies that approach them for paid collaboration. It is one of those fields where an individual can earn well while following his or her passion.

Ever since internet costs got reduced the viewership for these types of content has increased on a large scale. Therefore, a career as a vlogger has a lot to offer. If you want to know more about the Vlogger eligibility, roles and responsibilities then continue reading the article.

Individuals in the editor career path is an unsung hero of the news industry who polishes the language of the news stories provided by stringers, reporters, copywriters and content writers and also news agencies. Individuals who opt for a career as an editor make it more persuasive, concise and clear for readers. In this article, we will discuss the details of the editor's career path such as how to become an editor in India, editor salary in India and editor skills and qualities.

Linguistic meaning is related to language or Linguistics which is the study of languages. A career as a linguistic meaning, a profession that is based on the scientific study of language, and it's a very broad field with many specialities. Famous linguists work in academia, researching and teaching different areas of language, such as phonetics (sounds), syntax (word order) and semantics (meaning).

Other researchers focus on specialities like computational linguistics, which seeks to better match human and computer language capacities, or applied linguistics, which is concerned with improving language education. Still, others work as language experts for the government, advertising companies, dictionary publishers and various other private enterprises. Some might work from home as freelance linguists. Philologist, phonologist, and dialectician are some of Linguist synonym. Linguists can study French , German , Italian .

Public Relation Executive

Travel journalist.

The career of a travel journalist is full of passion, excitement and responsibility. Journalism as a career could be challenging at times, but if you're someone who has been genuinely enthusiastic about all this, then it is the best decision for you. Travel journalism jobs are all about insightful, artfully written, informative narratives designed to cover the travel industry. Travel Journalist is someone who explores, gathers and presents information as a news article.

Quality Controller

A quality controller plays a crucial role in an organisation. He or she is responsible for performing quality checks on manufactured products. He or she identifies the defects in a product and rejects the product.

A quality controller records detailed information about products with defects and sends it to the supervisor or plant manager to take necessary actions to improve the production process.

Production Manager

Merchandiser.

A QA Lead is in charge of the QA Team. The role of QA Lead comes with the responsibility of assessing services and products in order to determine that he or she meets the quality standards. He or she develops, implements and manages test plans.

Metallurgical Engineer

A metallurgical engineer is a professional who studies and produces materials that bring power to our world. He or she extracts metals from ores and rocks and transforms them into alloys, high-purity metals and other materials used in developing infrastructure, transportation and healthcare equipment.

Azure Administrator

An Azure Administrator is a professional responsible for implementing, monitoring, and maintaining Azure Solutions. He or she manages cloud infrastructure service instances and various cloud servers as well as sets up public and private cloud systems.

AWS Solution Architect

An AWS Solution Architect is someone who specializes in developing and implementing cloud computing systems. He or she has a good understanding of the various aspects of cloud computing and can confidently deploy and manage their systems. He or she troubleshoots the issues and evaluates the risk from the third party.

Computer Programmer

Careers in computer programming primarily refer to the systematic act of writing code and moreover include wider computer science areas. The word 'programmer' or 'coder' has entered into practice with the growing number of newly self-taught tech enthusiasts. Computer programming careers involve the use of designs created by software developers and engineers and transforming them into commands that can be implemented by computers. These commands result in regular usage of social media sites, word-processing applications and browsers.

ITSM Manager

Information security manager.

Individuals in the information security manager career path involves in overseeing and controlling all aspects of computer security. The IT security manager job description includes planning and carrying out security measures to protect the business data and information from corruption, theft, unauthorised access, and deliberate attack

Business Intelligence Developer

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5 Human Rights Topics For Your Human Rights Essay

When you’re writing a paper on human rights, you want to pick a topic that’s relevant and compelling. It seems like our world is heading in a downwards spiral, but writing about the issues provokes action, which in turn results in change. Here are five topics that have been getting attention (or aren’t getting enough attention) in recent years. These are all important; choosing one just comes down to what speaks to you most powerfully:

Police brutality in the United States

Violence by American police is a major issue in the human rights arena these days and data indicates it’s getting worse. According to Killed By Police, a website that tracks police killings, 2018 has witnessed more deaths than in the last five years over the same period of time. It most likely won’t get better, as the DOJ recently ended a program that helped keep corrupt police departments in check. Black Americans are most vulnerable; in 2012, they made up 31% of police-killing victims, while only comprising 13% of the total US population.

Questions an essay could answer: Why are African-Americans and other minorities at a higher risk of police violence than white people? What has been done to undermine efforts to change the policing system? What could reduce killings by law enforcement?

Global mental health treatment

We hear a lot about how the mental health system in America is broken, but on a global scale, it’s just as much of a problem. Close to 800 000 people die due to suicide every year, which is one person every 40 seconds. Not much has been done to treat this issue, though according to a World Bank study, poor mental health has a drastic effect on one’s quality of life. Most governments have very small budgets for mental health treatment. In a WHO study, around 47 countries (out of 191) do not have any kind of national legislation or policies on mental health.

Questions an essay could answer: What is the current state of mental health treatment around the world? What specific treatments exist? What effect does poor mental health have on a nation’s economy, culture, etc? Why hasn’t the United Nations taken more aggressive action?

US policy on refugees

Since President Trump took office and instituted increasingly harsh limits and action on refugees and immigration, the US has entered a dark time. Just nine months after entering office, he capped the refugee admissions number to 45,000. Other programmes have been completely eliminated, such as the Central Americans Minors programme, which let children from El Salvador, Guatemala, and Honduras join their parents who are legally in the US. Those seeking asylum have also been met with significant opposition. The biggest story, of course, is how children are being separated and interned apart from their parents. These are just a few topics that a paper about the US refugee policy could cover.

Questions an essay could answer : How has the current US refugee policy affected other countries’ opinion on America? How is this policy different than America’s stance in the past? What are the potential consequences of letting so few refugees into the country, for them and for the United States?

Transgender rights in Europe

In recent years, transgender rights have been challenged in the political arena with legislation such as the Bathroom Laws and weakened legal protection against work discrimination. What’s happening in Europe? In many countries like Belgium and Switzerland, transgender individuals were until very recently legally required to undergo sterilization and surgery before obtaining new identification papers. What provoked this change?

Questions an essay could answer: What is the history of trans rights in Europe? What countries have made the most positive moves in accepting transgender individuals? What can the United States do to follow progressive European countries into a new era?

Disability rights in America

Though somewhat ignored by the media, disability rights are under attack in America. Various pieces of legislature include deep cuts to Medicaid and removals of protections for disabled workers and students. One of the biggest blows is the Medicaid work requirement, which is currently allowed in three states. In order to receive assistance, people must meet a certain number of hours, but those with disabilities or illnesses won’t be able to. In response, Americans with disabilities are rising up in protest.

Questions an essay could answer: How are disability advocates fighting for their cause? What is the Trump administration’s response to activists? What can be done to protect those with disabilities?

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Universal Declaration of Human Rights

The Universal Declaration of Human Rights (UDHR) is a milestone document in the history of human rights. Drafted by representatives with different legal and cultural backgrounds from all regions of the world, the Declaration was proclaimed by the United Nations General Assembly in Paris on 10 December 1948 ( General Assembly resolution 217 A ) as a common standard of achievements for all peoples and all nations. It sets out, for the first time, fundamental human rights to be universally protected and it has been translated into over 500 languages . The UDHR is widely recognized as having inspired, and paved the way for, the adoption of more than seventy human rights treaties, applied today on a permanent basis at global and regional levels (all containing references to it in their preambles).

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 co-operation 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.

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.

Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.

Everyone has the right to life, liberty and security of person.

No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.

No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.

Everyone has the right to recognition everywhere as a person before the law.

All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.

Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.

No one shall be subjected to arbitrary arrest, detention or exile.

Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.

Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence.
No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.

No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.

Everyone has the right to freedom of movement and residence within the borders of each state.
Everyone has the right to leave any country, including his own, and to return to his country.
Everyone has the right to seek and to enjoy in other countries asylum from persecution.
This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.
Everyone has the right to a nationality.
No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.
Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.
Marriage shall be entered into only with the free and full consent of the intending spouses.
The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.
Everyone has the right to own property alone as well as in association with others.
No one shall be arbitrarily deprived of his property.

Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.

Everyone has the right to freedom of peaceful assembly and association.
No one may be compelled to belong to an association.
Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.
Everyone has the right of equal access to public service in his country.
The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.

Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.

Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.
Everyone, without any discrimination, has the right to equal pay for equal work.
Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.
Everyone has the right to form and to join trade unions for the protection of his interests.

Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.

Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.
Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.
Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.
Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.
Parents have a prior right to choose the kind of education that shall be given to their children.
Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits.
Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.

Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.

Everyone has duties to the community in which alone the free and full development of his personality is possible.
In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society.
These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.

Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.

Universal Declaration of Human Rights (UDHR)

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2023: UDHR turns 75

What is the Declaration of Human Rights? Narrated by Morgan Freeman.

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cards with stick figure illustrating human rights

To mark the 75th anniversary of the UDHR in December 2023, the United Nations has partnered once again with French digital artist YAK (Yacine Ait Kaci) – whose illustrated character Elyx is the first digital ambassador of the United Nations – on an animated version of the 30 Articles of the Universal Declaration of Human Rights.

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Cover of the illustrated version of the UDHR.

Read the Illustrated edition of the Universal Declaration of Human Rights

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Watch and listen to people around the world reading articles of the Universal Declaration of Human Rights in more than 80 languages.

Women Who Shaped the Declaration

Mrs. Eleanor Roosevelt, seated at right speaking with Mrs. Hansa Mehta who stands next to her.

Women delegates from various countries played a key role in getting women’s rights included in the Declaration. Hansa Mehta of India (standing above Eleanor Roosevelt) is widely credited with changing the phrase "All men are born free and equal" to "All human beings are born free and equal" in Article 1 of the Universal Declaration of Human Rights.

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Essay on Importance of Human Rights

Students are often asked to write an essay on Importance of Human Rights in their schools and colleges. And if you’re also looking for the same, we have created 100-word, 250-word, and 500-word essays on the topic.

Let’s take a look…

100 Words Essay on Importance of Human Rights

Understanding human rights.

Human rights are basic rights that every person should have, regardless of their nationality, race, or religion. They include the right to life, freedom, and equality.

Importance of Human Rights

Human rights are critical because they ensure everyone’s dignity and respect. They promote fairness, justice, and equal opportunities for all.

Protection of Human Rights

Human rights are protected by laws and treaties globally. These legal protections help prevent discrimination and abuse.

Role of Education

Education plays a vital role in promoting human rights. It helps people understand their rights and responsibilities, fostering a culture of respect and equality.

250 Words Essay on Importance of Human Rights

Introduction to human rights.

Human rights are fundamental principles that recognize the inherent dignity and equal worth of every human being. These rights are universal, inalienable, and interdependent, spanning across cultural, social, and geographical boundaries. They serve as the basic framework for freedom, justice, and peace.

The Significance of Human Rights

Human rights are essential for the sustenance of a civilized society. They provide a moral compass, guiding the actions of governments and individuals. These rights ensure that every person is treated with respect and dignity, regardless of their race, color, sex, language, religion, political or other opinions, national or social origin, property, birth, or other status.

Human Rights and Social Justice

Human rights play a crucial role in promoting social justice. They provide the foundation for equality and fairness, preventing discrimination and abuses. The right to education, for instance, ensures equal opportunities for all, fostering social mobility and reducing income disparities.

Human Rights and Democracy

Democracy and human rights are closely intertwined. The principles of freedom of expression, assembly, and association are fundamental to a democratic society. They facilitate the free exchange of ideas, constructive dialogue, and active participation in political processes.

In conclusion, human rights form the backbone of a fair and just society. They uphold the inherent dignity of every individual, promote social justice, and foster democratic values. Therefore, understanding and respecting human rights is not only a legal obligation but a moral imperative for all.

500 Words Essay on Importance of Human Rights

Introduction.

Human rights are fundamental principles that recognize the inherent value and dignity of all individuals. These rights are inalienable, universal, and apply without prejudice or discrimination. The importance of human rights cannot be overstated, as they form the bedrock of just and equitable societies, ensuring freedom, respect, and equality for all.

Foundation of Democracy

Human rights are the cornerstones of democratic societies. They ensure that governments respect the freedoms and rights of their citizens, thereby promoting social harmony and peace. They provide a framework for the rule of law, ensuring that everyone, regardless of their position or power, is subject to the same laws. This promotes accountability, transparency, and justice, which are crucial for the functioning of a democratic society.

Protection of Vulnerable Groups

Human rights play a pivotal role in protecting marginalized and vulnerable groups. They ensure that everyone, regardless of their race, gender, religion, or social status, is treated with dignity and respect. They protect individuals from discrimination, violence, and abuse, thereby promoting social inclusion and equality.

Enabler of Social Progress

Human rights are also a catalyst for social progress. They encourage the free exchange of ideas, fostering innovation and creativity. They ensure everyone has access to education, healthcare, and social services, which are crucial for personal development and societal advancement. Moreover, they promote economic growth by ensuring fair labor practices and protecting workers’ rights.

Guardian of Individual Freedom

Human rights safeguard individual freedoms, such as the freedom of speech, religion, and assembly. These freedoms allow people to express their opinions, practice their beliefs, and participate in societal decision-making processes. They empower individuals, giving them the agency to shape their lives and the society they live in.

In conclusion, human rights are integral to the development and well-being of individuals and societies. They ensure equality, respect, and freedom for all, fostering social harmony and peace. They protect the vulnerable, promote social progress, and safeguard individual freedoms. As we continue to navigate the complexities of the 21st century, the importance of human rights becomes even more pronounced. It is our collective responsibility to uphold and protect these rights, ensuring a just and equitable world for all.

That’s it! I hope the essay helped you.

If you’re looking for more, here are essays on other interesting topics:

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Essay on Human Rights

Read an essay on human rights in English in 300 words. Know more about human rights essay for students of class 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11 and 12. Learn how to write essay on human rights in India for kids.

Essay on Human Rights 300 Words

Human rights are the fundamental rights of every citizen irrespective of their religion, caste, creed and gender. Such rights enable an individual to enjoy equal status and treatment in society. Hence, human rights are very essential to preserve and protect the welfare of the people in a country. Right from your birth, you are legally liable to possess the human rights that help you enjoy equality regardless of your gender or economic status in the society. Each and every human right plays an important role in the lives of people. This ultimately helps in the development of an individual as well as the country.

Human rights such as Right to Equality, Freedom from Discrimination, Right to Life, Liberty, Personal Security, Freedom from Slavery, The Right to Public Assembly, The Right to Democracy and much more are some of the basic human rights that help a person to live freely and happily in their life. For instance, right to life safeguards the life of human beings which states that no one has the authority to kill you on any grounds and if he does so, he will be punished by the court.

Also, freedom of speech and expression helps the people to express the thought process that could be valuable for the nation and for themselves as well. Right to equality is another important fundamental right that ensures every citizen should be treated equally in matters of education, employment etc irrespective of their caste, religion or gender.

In conclusion, there are various other human rights which preserve the respect and honour of a citizen. However, nowadays many of the basic human rights are sullied and the government should take some steps to help every individual in getting equal rights in society. This will ultimately ensure peace and happiness in the country.

Essay on United Nations

Triple Talak Essay

March 19, 2024

Evidence Does Not Support the Use of the Death Penalty

Capital punishment must come to an end. It does not deter crime, is not humane and has no moral or medical basis

By The Editors

A woman protesting, holding a sign showing the Ruth Bader Ginsburg.

A death penalty vigil, held in 2021 outside an Indiana penitentiary.

Bryan Woolston/Reuters/Redux

It is long past time to abolish the death penalty in the U.S.

Capital punishment was halted in the U.S. in 1972 but reinstated in 1976, and since then, nearly 1,600 people have been executed. To whose gain? Study after study shows that the death penalty does not deter crime, puts innocent people to death , is racially biased , and is cruel and inhumane. It is state-sanctioned homicide, wholly ineffective, often botched, and a much more expensive punishment than life imprisonment. There is no ethical, scientifically supported, medically acceptable or morally justifiable way to carry it out.

The recent execution of Kenneth Eugene Smith demonstrates this barbarity. After a failed attempt at lethal injection by prison officials seemingly inexperienced in the placement of an IV, the state of Alabama killed Smith in January using nitrogen gas . The Alabama attorney general claimed that this method of execution was fast and humane , despite no supporting evidence. Eyewitnesses recounted that Smith thrashed during the nitrogen administration and took more than 20 minutes to die.

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Opposition to the death penalty is growing among the American public , and the Biden administration must follow through on its promise to end this horror. The Department of Justice must heed its own admission that the death penalty doesn’t stop crime, and our legislators must continue to take up the issue on the congressional floor. The few states that still condemn people to death must follow the lead of states that have considered the evidence and rejected capital punishment.

Programs such as the Innocence Project have shown, over and over, that innocent people have been sentenced to death. Since 1973 nearly 200 people on death row have been exonerated, based on appeals, the reopening of cases, and the entrance of new and sometimes previously suppressed evidence. People have recanted testimony, and supposedly airtight cases have been poked full of evidentiary holes.

Through the death penalty, the criminal justice system has killed at least 20 people now believed to have been innocent and uncounted others whose cases have not been reexamined . Too many of these victims have been Black or Hispanic. This is not justice. These are state-sanctioned hate crimes.

Using rigorous statistical and experimental control methods, both economics and criminal justice studies have consistently found that there is no evidence for deterrence of violent crimes in states that allow capital punishment. One such study, a 2009 paper by criminology researchers at the University of Dallas, outlines experimental and statistical flaws in econometrics-based death penalty studies that claim to find a correlated reduction in violent crime. The death penalty does not stop people from killing. Executions don’t make us safer.

The methods used to kill prisoners are inhumane. Electrocution fails , causing significant pain and suffering. Joel Zivot, an anesthesiologist who criticizes the use of medicines in carrying out the death penalty, has found (at the request of lawyers of death row inmates) that the lungs of prisoners who were killed by lethal injection were often heavy with fluid and froth that suggested they were struggling to breathe and felt like they were drowning. Nitrogen gas is used in some veterinary euthanasia, but based in part on the behavior of rats in its presence, it is “unacceptable” for mammals , according to the American Veterinary Medical Association. This means that Smith, as his lawyers claimed in efforts to stop his execution, became a human subject in an immoral experiment.

Courts have often decided, against the abundant evidence, that these killings are constitutional and do not fall under the “cruel and unusual punishment” clause of the 8th Amendment or, in Smith’s appeal , both the 8th Amendment and the due process protection clause of the 14th amendment.

A small number of prosecutors and judges in a few states, mostly in the South, are responsible for most of the death sentences being handed down in the U.S. today. It’s a power they should not be able to wield. Smith was sentenced to life in prison by a jury before the judge in his case overruled the jury and gave him the death sentence.

A furious urge for vengeance against those who have done wrong—or those we think have done wrong—is the biggest motivation for the death penalty. But this desire for violent retribution is the very impulse that our criminal justice system is made to check, not abet. Elected officials need to reform this aspect of our justice system at both the state and federal levels. Capital punishment does not stop crime and mocks both justice and humanity. The death penalty in the U.S. must come to an end.

This is an opinion and analysis article, and the views expressed by the author or authors are not necessarily those of Scientific American .

The Universality of Human Rights Essay (Critical Writing)

Human’s rights as the attribute of society, the four schools of thoughts: observing the perspectives, natural school: the natural course of events, protest school: opposing the situation, deliberative school: agreeing upon the basics, discourse school: when it is the right time to talk, multiculturalism in different forms, human rights and linguistic diversity, reference list.

In contrast to the other institutions that suggest a single form of the notion existing in the given society, the area of human rights allows to switch the shapes of the very notion of human rights according to the sphere it is applied to. In spite of the fact that the core idea of the human rights remains the same, the form it takes can vary depending on the field of use. The universality of human rights allows them to get into every single part of people’s lives, and this is a subject that needs further exploration.

The way the human rights are interpreted now does not differ from the basic principles set by the founders of democracy. Throughout the centuries, the main idea of human rights remained the same, claiming every single person to have the package of rights that are to be inherent and be an integral part of living a full life of a free man. Set long time ago and representing the range of freedoms that have been proclaimed since the times of the French Revolution, these right still speak of the democracy in motion, demanding the constitutional law and the recognition of a man’s liberty. The situation has not changed much since then, the established rights for life, education, voting and freedom of speech, remain the same.

However, there have been some amendments that presupposed certain improvements, but the basics were left untouched. Nowadays, almost every country can claim that it suggests a full range of the necessary rights and freedoms to its citizens. The democracy principles spread all around the world, and the modern society seems to have all the attributes to be called democratic for recognizing people’s right and freedoms in full. However, it is still curious how the law that outlines the most important points of human rights can convey the idea, and the way this idea can switch its shape as it transgresses from one sphere of analytical and philosophical thinking into another one.

Dembour (2006) defines human rights as the most obvious things that should actually be taken for granted, without clarifying them in such a detailed manner in the set of laws, “One claims a human right in the hope of ultimately creating a society in which such claims will be no longer necessary” (p. 248). The existence of the four schools of human right can explain the fact of these rights switching their shape so suddenly and with such a scale. There four schools consider human rights in absolutely different light. The ideas of different scholars may be considered from the point of view of those four schools of thought. A lot of scholars dwelling upon human rights in the relation to multiculturalism and language refered themselves to one of the Dembour’s schools.

One of the most well-known schools is probably the natural school that considers human rights as they are given, in plain. Presupposing that human rights are something that one has been granted since the day of birth, the followers of this school suggest that the subject under discussion can be valued from the point of view of the plain nature. Eriksen (1996) supports this idea dwelling upon the fact that different nations can exist together on the basis of understanding this idea. Taylor (1994) also supports this idea claiming people with different understanding of human rights may respect each other and perceive them as they are.

The idea that this philosophy conveys is that a person’s rights are the incorporation of the laws of nature and it presupposes that people should act according to their inner understanding of their rights and freedoms. This theory is close to idealism, which is supported by Donelly (2003) who is sure that people have rights “simply because one is a human being” (p. 10).

As opposed to natural school of thought, protest school of thought believes that human rights cannot be considered as a universal notion because they are limited to such concepts as morality, dignity, and moral integrity (Dembour, 2006, p. 236). In particular, the supporters of this concept find some political and intellectual inferences related to human rights. They believe that universality of human rights fails to consider the dignity and individuality of each person. More importantly, the theory suggests that human rights impose a kind of responsibility on each individual.

If to consider human freedom as one of inherent components of human rights, one should be aware of the fact that all freedoms enjoyed by individuals should be deserved first. Indeed, a person takes all existing freedoms for granted finding it unnecessary to fight for them. They agree with the assumption that freedom is an innate right of humans (Denbour, 2006, p. 237). This position also reveals that illusionary possession of the fundamental freedoms should be protected by law.

This school of thoughts can be interpreted through visions and outlooks of Varennes (2007). In particular, his point of view is narrowed to the idea that language right should protected on equal basis with human rights because it reveals their identity and responsibility for their culture and country. Hence, Varennes (2007) states, “…the use of a language in private activities can be in breach of existing international human rights such as the rights to private and family right” (p. 117).

Drawing the line between the protest scholars, language right should be protected by law as well. Such a position explains Varennes’ affiliation to this theoretical framework. The problem of linguistic justice is also considered by Patten and Kymlicka (2003) and Wei (2009) who believe that should be linguistic justice because it is an inherent component of human rights.

As compared with natural and protest theoretical framework whose primary concerns are based on a strong belief in human rights, deliberate school of thought are fully loyal to this concept. They conceive human rights as an idealistic conception that exists regardless of human experience. According to this school, “human rights are thus no more than legal and political standards; they not moral, and certainly not religious, standards” (Dembour, 2006, p. 248). Therefore, the limited perception of human rights impels the scholars to believe that this phenomenon is nothing else but adjudication.

While analyzing different ideas and positions, Dembour (2006) concludes that deliberate theorists find human rights beyond political and legal dependence. Rather, they compare them with religion, stating that it is a universal notion existing outside the context of morality, law and politics. Due to the fact that human rights are perceived as something secular, deliberate school of thought subjects this conception to idolatry.

Following the main concepts of deliberate school, Aikman (1995) provides his own vision of linguistic diversity and cultural maintenance that should be preserved irrespective of laws and politics because it is more connected with social needs and socio-cultural environment in the country. More importantly, Boumann (1999) provides the separatist vision of linguistic rights in correlation of his position to its universality. In particular, the scholar beliefs that multiculturalism and human right should be reevaluated and be more connected with ethnic and religious identity, but not political and legal perspectives.

Although Biseth (2008) seems to be more radical in his vision of multiculturalism, the scholar also represents deliberate school of though believing that linguistic diversity is inevitable due to diversity in culture and cultural heritage. In particular, Biseth (2008) stands for equality and universality of human right with regard to linguistic right, which should be perceived as something integral and inherent to a human. In general all the above-presented scholars agree with the necessity to perceive linguistic right as something independent from politics and law.

Dwelling upon discourse school of thought and relating it to the human rights, it is possible to states that Dembour (2006) defined the scholars who belonged to this school as those who, “not only insist that there is nothing natural about human rights, they also question the fact that human rights are naturally good” (p. 251). The representatives of this school are sure that those human rights exist only because people talk about them. Moreover, Dembour (2006) believes that if the notion of human rights does not exist, so there is nothing to fight for and to protect.

Koenig and Guchteneire (2007) believe that due to high rate of migration and international communication human rights became international and there is nothing to discourse about. It is possible to refer Holmarsdottir (2009) to this school of thought as his ideas are closely connected to the ideas presented by Dembour (2006). Holmarsdottir (2009) is sure that there are no human rights which have been given to people since their birth. Only the government can give people their rights. He writes, “a government is considered as having as exclusive right to make and implement policy in the interest of all the people” (Holmarsdottir, 2009, p. 223).

All these ideas and perspectives may be easily considered from the point of view of multiculturalism and language problem in the concept of human rights.

It is important to remember that different cultures presuppose in some cases absolutely dissimilar norms and rules. In this case, human rights policies are not an exception. But, there is the tendency that many counties live in the multicultural society, so different norms and rules should collaborate and be combined. But, it is impossible to provide in the real society. Aikman (1995) states that many indigenous peoples struggle for the right to use their languages on their territory.

The multiculturalism has entered the society of Harakmbut Amazon people so deeply that these people have to fight for the opportunity to use their native language. It is natural that the countries with the same problems create the Declarations where the status of their country is stated as bicultural and it allows people to use their native language. Thus, indigenous peoples have created the draft of the declaration which allows them to use their traditions and culture in the multicultural society they are made to live in. The text of the draft states that peoples who are influenced by other cultures can “revitalise, use, develop and transmit to future generations their histories, philosophies, writing system and literature” (Aikman, 1995, p. 411).

Baumann (1999) is sure that people can never understand the main idea of multiculturalism and can still see the problem there until they do not rethink the problem. According to Baumann (1999), the multiculturalism should become global “just as environmentalism and feminism need to be global to succeed” (p. 32). Thus, human rights will be followed and there will not be a problem if the whole world is involved into multicultural society. The author also states that the problems in the society are mostly solved by the civil rights which exclude foreigners. Is not it the violation of the principles of the multiculturalism (Baumann, 1999)?

The problems in the multicultural society became extremely debatable. The appearance of different politics within the problem makes it possible to become politically neutral for most people. Thus, the politics of equal dignity is based on the principle that people on the whole Planet should be equally respected. Thus, their human rights should be respected as well. This politics creates the universal human potential. The main idea of this potential is that people should be respected, no matter what ethnical group they belong to or what language they speak. Still, the problem of the relations between people in the multicultural society remains unsolved (Taylor, 1994, p. 41).

While many people dwell upon the importance of the multiculturalism and the culture globalization, Halla (2009) states that globalization of culture has absolutely negative impact on the whole society. It is important to understand that the multiculturalism in the whole world eliminates the uniqueness of the peoples and their cultures. Halla (2009) is sure that multiculturalism reduces people from using their rights to live in the country they were born in. It is really important for elite to maintain multiculturalism in the world society as in this case people are required to buy the western products and goods. On the one hand, the culture globalization has a positive effect (especially in education and in the right of choice). On the other hand, the problem is extremely sharp for small peoples who cannot resist cultural globalization and lose their unique qualities (Halla, 2009).

Dwelling upon multiculturalism and human rights, Eriksen (1996) uses the example of Mauritius. The religious, language and cultural diversity of this community is rather varied and difficult, still people in Mauritius are given an absolute freedom of which religion they may follow (there are four main religions on the island, three of which are subdivided into numerous sects), which subjects to study at school (most core subjects are options, so students are not obligated to learn the things they do not want or do not like due to their cultural or religious preferences), and which language they want to speak. Even though that the main language on the island is English, the cultural languages are spoken and supported by the society (Eriksen, 1996). Thus, the main idea of the said is that multiculturalism which does not violate human rights is the multiculturalism where the peoples with different cultures live on the same territory, but there are no quarrels and problems in the cultural question.

There are a lot of different forms how multiculturalism may be considered. Still, many people understand this notion as the impact of one culture under another one when the smaller should resists. This understanding is correct as in most cases it is so. Here is one dominant culture which influences the whole society and other nationalities should submit to the requirements provided by other nations. This form of multiculturalism is wrong. People should not be submitted to somebody only because they are stronger or are considered to be more developed. Culture is not an economy or politics, this human facility should not be measured with anything. Thus, if some people have a culture, it should be protected and no one should violate the rights of others calling this multiculturalism.

Still, there is a better form of multiculturalism which is practiced on small islands all over the world. This form of multiculturalism is like a rainbow or a salad, as opposed by Eriksen (1996). The ingredients and elements are in one and the same ‘society’, they are gathered together, but they do not try to take up each other. Living on one and the same territory people do not impose their rights and cultures on others, they just learn to live together, and this is the form of the multiculturalism which should be spread worldwide, when human rights are not violated and human uniqueness is not spoiled.

Without any doubts, the idea of human rights has already touched upon numerous aspects of life: people want to know more about their rights, they want to take as many steps as possible to improve the conditions under which they have to live, and, finally, they want to understand the main idea of their rights and define possibilities. The idea of human rights and its connection to linguistic diversity seems to be a powerful aspect to evaluate the chosen theme from. There is a certain link between language rights and human rights (Varennes, 2007).

It is usually wrong to believe that only some groups of people may have their language rights because any person has his/her own language rights, and those people whose rights are violated by the government in some way have to re-evaluate their status and their possibilities. There were many attempts to advocate language rights, and one of them was supported by the political movement in the middle of the 1960s (Wei, 2000). Still, the question concerning rights remains to be open, and a variety of discussions may take place.

Nowadays, the idea of linguistic diversity is narrowed to several languages which are defined as those with some kind of future. In fact, the power of linguistic diversity is great indeed as any language is considered to be a factor that may contribute to cultural diversity that influences the development of human rights. Linguistic diversity seems to be a serious challenge for the vast majority of democratic polities because language is usually regarded as “the most fundamental tool of communication”; this is why even if the “minorities are not in themselves bearers of collective rights, the transnational legal discourse of human rights does de-legitimize strong policies of language homogenization and clearly obliges states to respect and promote linguistic diversity” (Koenig & Guchteneire, 2007, p. 10).

So, linguistic diversity is the source of controversies, which may be developed on the political background, influence considerably human rights in various contexts, and predetermine “the stability and sustainability of a wide range of political communities” (Patten & Kymlicka, 2003, p. 3). Still, this aspect has to be regulated accordingly because it has a huge impact on the development of the relations between different people. For example, a number of politically motivated conflicts are connected with language rights which have to be established separately from other human rights.

And even the increase of inequalities depends on language rights and prevents the development of appropriate society. In case language rights and other aspects which are based on linguistic diversity do not move in accordance with people’s demands and interests, there is a threat that people can make use of their own assumptions about language policies (Holmarsdottir, 2009), and these assumptions can hardly be correct. However, Biseth (2009) admits that diversity in languages as well as competence in these languages plays an important role in social development, this is why they cannot be neglected but elaborated.

People suffer from a variety of limitations which are based on human inabilities to use their own languages but the necessity to use the official language. Such restrictions lead to people’s inabilities to get appropriate education in accordance with their interests, to participate in political life of the country a person lives in, and even to ask for justice when it is really necessary.

This is why another important aspect that has to be evaluated is how the chosen human rights perspective may influence the promotion of linguistic justice and diversity that is widely spread nowadays. Some researchers say that linguistic rights have to become one of the basic types of the existed human rights. Speakers, who use a dominant language, and linguistic majorities find the existed linguistic human rights an excellent opportunity to express their ideas and their demands. Still, there are many people, the representatives of linguistic minorities, who cannot support the idea of linguistic human rights because only the smallest part of the existed languages has the official status.

It happens that some individuals undergo unfair attitude or are suppressed by the majorities because of the language they use. Taking into consideration this fact, it is possible to say that wrongly introduced linguistic human rights may negatively influence other human rights including the political representation. The outcome of such discontents and misunderstanding is as follows: people are in need of appropriate improvements and formulations which may consider cultural heritage, educational demands, and freedom of speech.

In general, the evaluation of the human rights perspective on linguistic diversity helps to comprehend that there are many weak points in the already existed system that influences and manages a human life. People are eager to create some rules, requirements, and obligations to follow a particular order and to develop appropriate relations. Still, linguistic diversity continues developing and changing human lives. And the main point is that some researchers and scientists still find this diversity an important aspect of life that cannot be changed, and some people cannot understand the importance of this diversity as it considerably restricts human rights.

In conclusion, the question of human rights is constantly discussed in the modern world. There are different opinions on the problem, some people state that human rights even do not exist as the notion (Dembour, 2006), still, most people assure that human rights exist as the duties of the society (Donnelly, 2003). Moreover, the Vienna Declaration and Programme of Action (UN, 1993) dwells upon the very notion of human rights and the system of international human rights which relate people to the multicultural society where those rights should be followed. The problem stands sharp in the education where students, desiring to study their own languages have to learn others. Moreover, the impact of the dominant language is rather damaging on the others who exists in one society.

It is really important to remember that living in the multicultural society and trying to adopt the cultures and traditions of other dominant nations, many peoples ruin their uniqueness, they become ordinary, forgetting their roots. As the same time, the process of culture globalization leads people to the universality of human rights. This step may be significant in preventing human rights violation in the society.

Aikman, S. (1995). Language, literacy and bilingual education. An Amazon people’s strategies for cultural maintenance. International Journal of Educational Development, 15 (4), 411-422.

Baumann, G. (1999). The Multicultural Riddle: Rethinking National, Ethnic, and Religious Identities . New York: Routledge. Web.

Biseth, H. (2009). Multilingualism and Education for Democracy. International Review of Education, 55 (1), 5-20.

Dembour, M. B. (2006). Who believes in human rights? Reflections on the European Convention . Cambridge: Cambridge University Press.

Donnelly, J. (2003). Universal Human Rights in Theory and Practice . Ithaca: Cornell University Press.

Eriksen, T. H. (1996). Multiculturalism, Individualism and Human rights: Romanticism:The Enlightenment and Lesson from Mauritius. In R.Wilson (ed. ) Human rights, Culture and Context, Anthropological Perspective (pp. 49-69). London, Sterling, Virginia: Pluto Press 47-17.

Holmarsdottir, H. (2009). A tale of two countries: language policy in Namibia and South Africa. In H. Holmarsdottir and M. O’Dowd (Eds.). Nordic Voices: Teaching and Researching Comparative and international Education in the Nordic Countries (pp. 221-238). Amsterdam: Sense.

Koenig, M., & Guchteneire, P. d. (2007). Political Governance and Cultural Diversity. In M. Koenig & P. d. Guchteneire (Eds.), Democracy and Human Rights in Multicultural Societies (pp. 3-17). Aldershot: Ashgate.

Patten, A., & Kymlicka, W. (2003). Introduction: Language rights and political theory: Context, issues and approaches. In W. Kymlicka & A. Patten (Eds.), Language rights and political theory (pp. 1-51). Oxford: Oxford University Press.

Taylor, C. (1994). The Politics of Recognition. In C. Taylor & A. Gutmann (Eds.), Multiculturalism: Examining the Politics of Recognition (pp. 25-73). Princeton, N.J.: Princeton University Press.

UN (1993). Vienna Declaration and programme of Action . Web.

Varennes, F. d. (2007). Language Rights as an Integral Part of Human Rights – A Legal Perspective. In M. Koenig & P. d. Guchteneire (Eds.), Democracy and Human Rights in Multicultural Societies (pp. 3-17). Aldershot: Ashgate.

Wei, Li (2000). Dimensions of bilingualism. In Li Wei (Ed.), The Bilingualism Reader (pp. 3-25). London: Routledge.

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What to know about SB 4, the Texas immigration law in the courts now

Becky Sullivan

Texas National Guard soldiers are seen guarding the U.S.-Mexico border in Eagle Pass, Texas. John Moore/Getty Images hide caption

Texas National Guard soldiers are seen guarding the U.S.-Mexico border in Eagle Pass, Texas.

A whirlwind of court orders on Tuesday briefly allowed, then blocked again, a controversial new immigration law in Texas that would allow state and local law enforcement to arrest and deport people who are in the state illegally.

The Biden administration has objected to the law, known as Senate Bill 4, saying that the Constitution and legal precedent establish that the federal government has the exclusive power to enforce immigration law.

Texas' illegal entry law will test states' powers on immigration, border enforcement

While a federal court considers the merits of the law, a legal back-and-forth over whether the bill should take effect in the meantime created chaos Tuesday.

For several hours, the U.S. Supreme Court allowed the law to be enforced. But then, close to midnight, a lower court put the law back on hold and scheduled a last-minute hearing on Wednesday morning.

At the hearing, a three-judge panel questioned the Texas solicitor general about details of the law and heard arguments from the U.S. Department of Justice and the ACLU about why it should be struck down.

The law remains on hold while the appeals court deliberates.

Here's what to know:

What is SB 4?

Senate Bill 4 is a Texas law passed late last year that empowers state and local law enforcement agencies to enforce immigration law. Texas Republicans who championed the legislation say it's a response to the Biden administration's border policies, which they have criticized as being too permissive.

"It's important because it helps address what even the president has called a border crisis," said Texas solicitor general Aaron Nielson at Wednesday's hearing.

Texas has spent over $148 million busing migrants to other parts of the country

The bill would allow state and local police officers to arrest people suspected of being in the country illegally, and it would allow judges to order the deportation of migrants to ports of entry along Texas's border with Mexico, regardless of which country the migrant is from.

The bill was originally set to go into effect on March 5. But the U.S. government and the ACLU both filed lawsuits against it, and a district judge issued a preliminary injunction to block the law from enforcement while the case was being heard.

Texas appealed the injunction to the Fifth Circuit Court of Appeals. The appeals court turned to the Supreme Court, which ultimately allowed the law to go into effect on Tuesday before the appeals court blocked it. (The Supreme Court did not issue an opinion clarifying whether the majority had supported the merits of the law or if it simply viewed its decision as a procedural one.)

Now, the Wednesday hearing at the Fifth Circuit considered the question of whether to allow the district judge's preliminary injunction to take effect — thereby continuing to block SB 4 from enforcement.

What is the legal challenge to the bill?

The Biden administration has argued that Texas overstepped its constitutional limits in passing SB 4, and they maintain that immigration policy and law enforcement are exclusive functions of the federal government.

Critics of SB 4 have cast the law as Texas' attempt to take over those law enforcement capabilities, a notion that Nielson disputed at Wednesday's hearing. "That's really not true," he told the panel. "What Texas wants to do is to be able to coordinate with the federal government."

Federal attorneys, meanwhile, have repeatedly pointed to a 2012 Supreme Court decision known as Arizona vs. United States , a case about a state law in Arizona that sought to create state-level crimes for immigration offenses and empower local law enforcement to check citizenship status and arrest people suspected of being in the country illegally. In a 5-3 decision, the court sided with the federal government and struck down most of Arizona's law.

Because the Texas law goes further than Arizona, Department of Justice attorney Daniel Tenny argued Wednesday, SB 4's provisions should too be blocked. "This is more at the heart at the area that the court has consistently recognized is reserved for the national government," he said.

What do opponents of the law say?

Groups that advocate for civil rights and immigrants' rights have criticized the law over concerns that it could lead to racial profiling. SB 4 would allow law enforcement officers to question someone's immigration status for any reason.

"We know that this law is going to increase racial profiling. We know that this law is going to strip people of their constitutional rights. We know that this law is also going to lead to the mass criminalization of our communities," said Alan Lizarraga, a spokesperson for the Border Network for Human Rights, speaking to the Texas Newsroom .

Opponents also worry that migrants with legitimate claims to asylum could have their federal cases asylum complicated by the Texas law if they come to face state criminal charges.

Mexico also opposes the law. Its foreign affairs ministry said in a statement Tuesday that the country will not accept migrants who have been deported under the Texas law. And it expressed concern for Mexican nationals living in Texas, who it said could now be subject to "expressions of hate, discrimination and racial profiling."

With the case back at the Fifth Circuit, Mexico said it plans to file a legal brief in opposition to SB 4 that lays out how the law could affect the relationship between the two countries, the statement said.

What do law enforcement officers in Texas say about the law?

Local law enforcement officers say they are prepared to enforce the law. But others have said they have not received clear guidance about how to implement it, or whether they'll have resources needed to carry out arrests in large numbers.

"I think we're going to be very selective about the cases we pick up," said Culberson County Sheriff Oscar Carillo, whose jurisdiction is located along the west Texas border. "Our jail is at capacity as we speak today, and to start incarcerating undocumented people and charging them a misdemeanor crime is a discussion I'll have to have with my county attorney," he told the Texas Newsroom on Tuesday.

Wednesday's appeals court hearing revealed the extent to which details of the law's enforcement have yet to be hammered out. Nielson, the Texas solicitor general, struggled to answer a series of questions from Chief Judge Priscilla Richman about how various scenarios would play out.

For instance, when Richman asked how the law would be applied to a person who entered the U.S. illegally through another border state before moving to Texas, Nielson replied, "I confess, your honor, I don't know."

Additional reporting by NPR's Jasmine Garsd and Julian Aguilar of the Texas Newsroom.

An HBCU Syllabus Has Been Created Surrounding Beyoncé’s ‘Renaissance’ Album

T he Human Rights Campaign released Renaissance: A Queer Syllabus , a collection of academic articles, essays, movies and pieces on Black queer and feminist studies inspired by Queen Beyoncé’s recent album .

Justin Calhoun, Leslie Hall, and Chauna Lawson, curators of the Human Rights Campaign’s HBCU program, will coordinate the syllabus and will serve as an educational resource that honors analyzes and celebrates Black queer culture.

“There are ways that we can embed the impact of her lyrics into real life. It was serendipitous for this to happen,” Hall, director of the Human Rights Campaign’s HBCU Program, said. The syllabus contains six lessons, starting with “intersectionality and inclusivity” and ending with “Social justice and activism.” Additionally, “Alien Superstar,” “Thique,” and speeches by Barbara Ann Teer are included under the umbrella of “empowerment and self-acceptance.” The song “Energy” has updated readings with interloping essays from Bell Hooks and Patricia Hill Collins. “Move” with Grace Jones & Tems sets students up with readings on colonialism’s effects on pre-colonial Africa and African perspectives on trans identity.

“All the anti-DEI laws were being introduced in the same states that she was doing concerts in. So, what would it look like for us to put our best thinking together to put articles, books and movies to all of the songs on her album?” Hall said.

The final pages of the syllabus contain a reprint of Beyoncé’s statement in memory of O’Shea Sibley. A young Black queer man was murdered in Brooklyn in July 2023 for voguing outside to Renaissance .

According to Billboard , Parkwood Entertainment did not give a “direct sign-off” on the syllabus. Despite the lack of a green light from Bey’s team, Calhoun says it was easy to source resources.

“We knew amongst the team which authors and which folks to go to for certain things; I don’t think any of us did many Google searches,” Hall said. “We knew where to go to connect the right [resources] to one of her songs [and] build a course out of it. It is really a testament to well-read, well-learned people. I feel obligated to say that because we don’t talk about ourselves like that. We’re smart. It would take folks with Howard degrees to put something like this together.”

Howard University, North Carolina A&T University, Prairie View A&M University and Shaw University will receive a copy of the syllabus.

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