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This special issue investigates the meaning of justice and dignity and how they have changed over time. What do we mean by human dignity? How do we understand and interpret that meaning? How has it evolved? Showcasing a selection of papers responding to this critical central question, the authors delve into issues such as the foundational roles of justice and dignity in practical philosophy and the idea that human dignity must be understood as the right to be recognized as a participant in the institutional practice of human and fundamental rights, analysing how this modern conception was incorporated into the practice of human rights after Auschwitz as a response to a crisis in the modern model of the practice of rights. Furthermore, the authors study examples of misinterpretation of the philosophical term and historical concept of human dignity in contemporary legal theory and practice alongside Kant's notion of human dignity, that is understood as a novel 'care of the self'. Self-violation of dignity and the exposure to violation by others - thoughtlessly or intentionally - gives way to an exploration of the language of anti-violence activists, university coordinators, and due process activists concerned with Title IX and campus sexual violence. Providing a comprehensive look at historic and contemporary meanings of human dignity, this edited collection is an appealing read for scholars interested in the intersection of dignity with philosophy, law, human rights, legal theory, social theory, and more.

Human Dignity: Lodestar for Equality in South Africa provides an in-depth analysis of human dignity and its relationship to equality in South African law, using illustrations to compare the constitutional jurisprudence of South Africa, Germany and Canada.

Throughout his Adventures of Ideas, Whitehead defines the history of civilization as the progressive formation of the idea of human dignity, just like a "tiny glow announcing the dawn of a new life order"1. According to Patočka, the role of what he calls the "moderate supercivilization" consists in the creation of goods that can be universalized to all human beings. He insists particularly on two core values: scientific truth and human liberty. Both configure the "recognition of man by man as equal"2. Even if he does not talk explicitly about human dignity, Patočka refers to this notion as the central value of western civilization. Also, and from an historical perspective, Béjar thinks that the "greatest revolution of modernity is the affirmation of the individual as the deciding and unquestionable center of the collective organization"3. With these three preliminary references, it might be possible to think about the idea of human dignity. On one hand, this notion would be the mirror of a moral progress: social and political organizations would find their "raison d'être" in the respect of the value of human being. On the other hand, human dignity would match with a specific historical period (Modernity) and a particular civilization (the Western world). ; Programa Consolider "El tiempo de los derechos" (HURI-AGE)

The guiding principle of our editorial decisions in dealing with the massacre by the Hamas and its aftermath

Human Dignity in Bioethics brings together a collection of essays that rigorously examine the concept of human dignity from its metaphysical foundations to its polemical deployment in bioethical controversies. The volume falls into three parts, beginning with meta-level perspectives and moving to concrete applications. Part 1 analyzes human dignity through a worldview lens, exploring the source and meaning of human dignity from naturalist, postmodernist, Protestant, and Catholic vantages, respectively, letting each side explain and defend its own conception. Part 2 moves from metaphysical moor

Die Autoren setzen sich kritisch mit der rechtlichen Stellung von Drogenabhängigen in der heute üblichen Langzeittherapie auseinander. Ausgehend von der Beschreibung der Diskriminierung von Heroingebrauchern gegenüber Nikotinsüchtigen stellen sie ausführlich die rechtliche Stellung von Heroinabhängigen in der Langzeittherapie dar. Am Beispiel der Außenkontakte, der Ausbildung, Arbeit, Freizeit und Sexualität werden die Diskriminierungen exemplarisch beschrieben. Hierbei wird deutlich, daß die rechtliche Situation der Strafgefangenen oftmals besser ist, als für die in Therapie befindlichen Drogenabhängigen. Das Problem der Straftherapie wird besonders hervorgehoben, in dem, ausgehend von den strafrechtlichen und therapeutischen Zielen einer Therapie, die rechtlichen Bestimmungen einzelner Bundesländer bzw. der allgemein geltenden Gesetze analysiert werden. Dabei wird festgestellt, daß die Straftherapie rechtlich unzulässig ist und 'gegen Grundgedanken der Verfassung' verstößt. (RE)