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Chapter one states the central quest of this thesis: to develop a Dalit theology on the basis of the concepts salvation and humanization of M.M. Thomas. Chapter two elucidates the socio- political and religious milieu which influenced his theology. Thomas' theology has evolved and developed in revolutionary contexts which demanded political freedom, social equality and religious identity. Chapter three explores the life and work of Thomas and demonstrates his fivefold search for humanization. Thomas' ecumenical and international exposures shaped his theology as he moved from an evangelical position to an ecumenical stance and from an ecumenical position to liberational and pluralistic stance. Chapter four is an exploration and interpretation of Thomas' theology of salvation and humanization. He defines salvation as 'the spiritual inwardness of humanization' and humanization as 'the outwardness of salvation.' He interprets salvation as spiritual, ultimate and eschatological while humanization as physical, penultimate and historical; yet in Thomas' view they are two sides of the same coin. Though there are obstacles Thomas finds hope in Christ. Thomas suggests secularism, inter-religious dialogue, and conscientization as means towards humanization. The process of humanization is a radical shift from individual to collective salvation, sacralization to secularization and Church-centred religious fellowship to a Christ-centred secular fellowship. The goal is to restore the lost personhood and peoplehood so that they become subject of their own history. Chapter five is an appraisal of Thomas' theology of humanization from a liberational, tribal, feminist and Dalit perspective. Though Thomas advocates the humanization of tribals and women as well Dalits, the tribal and feminist theologians have not actively engaged with Thomas' theology. But Dalit theologians like A.P. Nirmal and M. Azariah have criticized and rejected his contribution on methodological grounds as well as his use of brahminical tradition. ...

IN THIS PAPER IT IS SHOWN THAT THIS MARXIAN DICHOTOMY INTO EGOISTIC MAN AND SPECIES-BEING, WHICH HAS ITS SOURCE IN RELIGION, STANDS UP TO SCIENTIFIC SCRUTINY AND IS, IN FACT, NECESSITATED BY THE LAWS OF NATURE, WHEREAS THE DOCTRINE OF RIGHTS IS AT VARIANCE WITH THESE LAWS.

The centennial of the Hague Convention (No. II; No. IV in the 1907 version) on the Laws and Customs of War on Land and the fiftieth anniversary of the four Geneva Conventions for the Protection of Victims of War of August 12, 1949, present an opportunity to reflect on the direction in which the law of war, or international humanitarian law, has been evolving. This essay focuses on the humanization of that law, a process driven to a large extent by human rights and the principles of humanity. As the subject is vast, major issues must inevitably be left out of my discussion, including the impact of the prohibitions on unnecessary suffering and indiscriminate warfare on the regulation of weapons, the proscription of antipersonnel land mines and blinding laser weapons, and the progression of international humanitarian law from largely protecting noncombatants to protecting combatants as well.

This paper reviews the meaning of the word humanize and the basis of humanization understood as vulnerability and dignity. The key areas for humanization are summarized, such as the political-economic sphere, justice, structures, culture and the inter-personal relationship. The causes of humanization, such as injustice, power, ignorance and technological development, de-personalization, bureaucratization, corruption, pain and suffering and lack of training are looked into in depth. Finally, humanizing actions that include the reviewed areas are proposed. ; En este artículo se revisa el significado de la palabra humanizar y el fundamento de la humanización entendido como vulnerabilidad y dignidad. Se resumen los ámbitos clave para la humanización, como el político-económico, el de la justicia, las estructuras, el cultural y el de la relación interpersonal. Se ahonda en las causas de deshumanización, como son la injusticia, el poder, la incultura y el desarrollo tecnológico, la despersonalización, la burocratización, la corrupción, el dolor y el sufrimiento o la falta de formación. Finalmente se proponen acciones humanizadoras que incluyen los ámbitos revisados.