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One of the greatest values in Igbo cosmology just like most people of the world is the dignity of the human person; and the parlance that there is dignity in labour is not strange to the Igbo people of Nigeria. In fact, it would be said that ndi Igbo are the people that understood the parlance better than every other people of the world. Consequently, an Igbo person does anything humanly possible to acquire the dignity bestowed by labour on humanity through genuine means he or she knows how.One will now wonder little why ndi Igbo engage in all sorts of enterprise excluding none. This is because they believe that it is in enterprise that man’s dignity is haboured. Physically, among the factors that enhance man’s dignity, wealth is the simplest and most visible that one can easily access; ndi Igbo believe that it is through ones enterprise that wealth can be created. Therefore, the paperseeks to consider analytically those enterprenual activities that ndi Igbo explore such as Igbaboi, Imuahia, olu aka and other entrepreneurial and apprenticeship system through which they ensure that wealth keep on circulating in their midst in other to ensure that man’ dignity remains sacrosanct in Igbo cosmology.

This article analyzes the speech of the character of Aurelio in the Dialogue on the Dignity of Man by Hernán Pérez de Oliva, considered in two related contexts: the European miseria hominis tradition and Epicurean theological anthropology, whose literary manifestation may be said to begin with some late fifteenth-century texts. The distinction between Christian penitential conceptions of human suffering and the merciless Epicurean ideas, which deny the existence of divine providence, compel us to reinterpret this dialogue and reconsider the unique place that Oliva’s work occupies within contemporary letters., El artículo propone un análisis del parlamento del personaje de Aurelio en el Diálogo de la dignidad del hombre de Hernán Pérez de Oliva, a la luz de la literatura europea de miseria hominis y de la recepción de la antropología teológica epicúrea, cuya reelaboración y reescritura comienza en algunos textos de fines del siglo XV. La distinción entre la concepción penitencial cristiana de la miseria del hombre y la impiedad de las ideas epicúreas sobre la miseria humana y la ausencia de providencia fuerza la reinterpretación del diálogo y permite reconsiderar la singularidad de esta obra de Oliva en el contexto de las letras contemporáneas.

There is no human right that has been as controversial as religious liberty. While it is but a consequence of the existing pluralism in society which today is recognised by the most advanced States and communities of States as forming the practical and theoretical basis for all political institutions, Islamic countries still reject what they consider simply a Judeo-Christian tradition; and the Cairo Declaration on Human Rights in Islam of 1990 subjects all the rights and freedoms stipulated in this Declaration to the Islamic Sharia. The essential flaw of this position consists in that it regards religious liberty not a liberty of man but a liberty of truth. And since Islam is considered to be the religion of true unspoiled nature it is concluded that there cannot exist any human right that is not supported by, or even runs counter to, Islamic doctrine. Until this approach is overcome, there will not be true religious liberty in Islamic countries. That it is possible, for a religious community that claims to be the keeper of religious truth, to overcome such an approach has been demonstrated in an exemplary manner by the Catholic Church. Papal teaching and ecclesiastical doctrine before the Second Vatican Council maintained a position not unsimilar to that of the Cairo Declaration, arguing that error cannot claim the same right as truth. It was only the Council’s Declaration on Religious Liberty Dignitatis humanae of 1965 that brought about a radical change by recognising that religious liberty is a liberty of man deriving from his dignity as a free person and – as all human rights – not subject to any other restrictions than those which are necessary to protect the same rights and liberties of others. The position taken by the Second Vatican Council can serve as a model for overcoming the traditional approach of religions and/or religious institutions and “religious” States towards freedom of religion.

[Resumen] En la tradición cristiana coexisten fructíferamente los temas de la miseria y la dignidad del hombre. Baltasar Gracián no es ajeno a esa doble tradición, que por un lado exalta al ser humano y por otra lo reduce a sus aspectos más deleznables. En El Criticón se observa también la yuxtaposición continua de ambas corrientes, que se corrigen a medida que avanza el curso de la narración: la sombría visión penitencial de la desdicha y la miseria humana perceptible al inicio del curso de la vida acaba contrapesada por el triunfo de la razón y de la voluntad. El trabajo revisa los principios antropológicos de la novela a la luz de la tradición de dignitate hominis en la literatura patrística y las letras del Renacimiento. [Sommaire] Dans la tradition chrétienne coexistent abondamment les thèmes de la misère et de la dignité de l’homme. Baltasar Gracián n’est pas étranger à cette double tradition, qui d’un côté, exalte l’être humain et de l’autre, réduit celui-ci à ses aspects les plus fragiles. Dans El Criticón, on observe aussi la juxtaposition continue des deux courants qui se corrigent à mesure qu’avance le cours de la narration: la sombre vision pénitentielle du malheur et la misère humaine perceptible au début du cours de la vie finit contrebalancée par le triomphe de la raison et de la volonté. Notre travail passe en revue les principes anthropologiques du roman à la lumière de la tradition de dignitate hominis dans la littérature patristique et les lettres de la Renaissance. [Abstract] In the Christian tradition the issues of extreme poverty and the dignity of man co-exist in a fruitful way. Baltasar Gracián is not unaware of that double tradition, which on the one hand enhances the human being and on the other it reduces him to his most despicable aspects. In El Criticón we can also observe the continuous juxtaposition of both currents, which are corrected as narration progresses: the grim penitential vision of misfortune and the human misery noticeable at the beginning of the course of life ends up counterbalanced by the triumph of reason and will. The work reviews the anthropological principles of the novel in the light of the tradition de dignitate hominis in Patristic literature and the letters of Renaissance.

Eksplicitni učiteljski kodeks bitna je sastavnica profesije. Potrebno je ići za jedinstvenim kodeksom za hrvatske učitelje. Takav kodeks treba biti zasnovan na etičkim načelima, kratak, jasan i apstraktan. Jedino tako se može zaustaviti svojevrsna inflacija kodeksâ koja neće pomoći uspostavljanju profesionalne etike. U ovom radu dokazuje se da etičku osnovu učiteljskog kodeksa može pružiti etički nauk Immanuela Kanta. S tog stanovišta polazi se u analizu nekih postojećih etičkih kodeksa. Pokazalo se da analizirani etički kodeksi ne udovoljavaju kriterijima koji polaze od Kantove etike jer u njima prevladavaju imperativi spretnosti. Sokratova prisega H. von Hentiga najviše se približava ovim zahtjevima., The explicit teachers’ code is an essential part of teaching profession. The unitary code for Croatian teachers is needed. Code should be based on ethical principles, short, clear, and abstract. Only that could prevent inflation of codes which will not improve establishment of professional ethics. This paper demonstrates that ethical foundation of teachers’ code could be found in ethical doctrine of Immanuel Kant. This represents standing point for analysis of some existing ethical codes. Paper indicates that those ethical codes are greatly influenced by imperatives of resourcefulness and therefore do not match criteria based on Kantian ethics. H. von Hentig Socratic Oath is the one that most closely embraces those demands.

Die Bioethik ist mit zwei eng verbundenen Problemen konfrontiert: (1) der Begriff der Menschenwürde wird zwar weithin akklamiert, aber höchst kontrovers diskutiert, sobald man versucht, seinen Inhalt und Umfang klar zu definieren; (2) es besteht dringender Bedarf nach einer Methode oder Theorie, die das Verhältnis zwischen moralischen Prinzipien und konkreten Einzelfällen zu bestimmen erlaubt. In einem weiteren obgleich strikt philosophischen Sinne verweisen diese beiden Probleme auf Kants Autonomiebegriff und seine Konzeption einer ‚reflektierenden Urteilskraft’, die ihrerseits im Lichte einer dreigliedrigen Logik der Regeletablierung zusammen gedacht werden können. Eine solche Logik ist in Montesquieus Lehre von der Gewalten(ver)teilung vorweggenommen, insofern wir neben der Formulierung (Legislative) und Exekution von Regeln (Exekutive) stets auch die Identifikation ihrer Anwendungsfälle (Jurisdiktion) zu leisten haben. Verstehen wir das Verhältnis zwischen moralischen Begriffen oder Prinzipien und Fakten oder konkreten Einzelfällen auf diese Weise als eine dynamische Relation, die ihre Momente konstituiert, dann ist die Menschenwürde eher als ‚regulative Idee’ zu verstehen denn als ein Begriff, der einer eindeutigen Definition bedarf., Bioetika se suočava s dva blisko povezana problema: (1) iako je koncept ljudskog dostojanstva široko potvrđen, on postaje vrlo kontroverznim čim pokušamo definirati opseg njegova sadržaja i značenja; (2) jako trebamo metodu ili teoriju zaključivanja koja nam dopušta odrediti odnos između moralnih načela i konkretnih slučajeva. U širem, iako strogom filozofskom smislu, ova dva problema recentne bioetike povezana su s Kantovim pojmovima ‘autonomije’ i ‘refleksivnog suda’, koji se mogu kombinirati glede tročlane logike uspostavljanja pravila. Takva je logika nagoviještena u Montesquieuovoj doktrini distribucije moći, budući da definirajućim (legislativnim) i izvršnim (egzekutivnim) pravilima također moramo identificirati slučajeve njihove primjene (pravna moć). Tako možemo taj odnos između moralnih pojmova i načela, te činjenica i konkretnih slučajeva, razumjeti kao dinamički odnos koji tvori njihove momente, a koji onda može pojmiti ljudsko dostojanstvo prije kao ‘regulativnu ideju’ negoli kao koncept što ga treba konačno definirati., Bioethics faces two closely linked problems: (1) though the concept of human dignity is widely acclaimed, it becomes highly controversial as soon as we try to define its content and meaning extension; (2) we strongly need a method or theory of reasoning that allows us to determine the relation between moral principles and concrete cases. In a broader although strict philosophical sense these two problems of recent bioethics are related with Kant’s concepts of ‘Autonomy’ and ‘reflective judgement’, which can be combined in view of a threefold logic of establishing rules. Such logic is anticipated in Montesquieu’s doctrine of the distribution of powers, since by defining (legislative) and executing rules (executive) we also have to identify the cases of their application (judicial power).Thus we can understand the relation between moral concepts or principles and facts or concrete cases as a dynamical relation constituting its moments, and therefore can comprehend human dignity rather as a ‘regulative idea’, then as a concept that has to be definitely defined., La bioéthique fait face à deux problèmes étroitement liés : (1) bien que largement affirmé, le concept de dignité humaine devient très controversé dès lors qu’on essaie de définir le périmètre de son contenu et de sa signification ; (2) il y a un besoin fort d’une méthode ou d’une théorie de raisonnement permettant de déterminer le rapport entre les principes moraux et les cas concrets. Dans un sens plus large, pourtant strictement philosophique, ces deux problèmes de la bioéthique récente sont liés aux concepts d’ « autonomie » et de « jugement réflexif » de Kant, combinables du point de vue de la logique tri-valuée de l’établissement de règles. Une telle logique a été annoncée dans la doctrine de la séparation des pouvoirs de Montesquieu étant donné qu’à partir des fonctions législatives et exécutives, on doit identifier les cas de leur application (pouvoir judiciaire). Aussi pouvons-nous comprendre ce rapport entre les concepts ou les principes moraux et les faits ou les cas concrets comme un rapport dynamique constituant leurs moments, susceptible de concevoir la dignité humaine comme une « idée régulatrice » plutôt que comme un concept à définir.

Altern und Altsein gehören zu den zentralen Gegenwarts- und Zukunftsthemen der modernen Gesellschaft. Der rasch steigende Anteil älterer Menschen an der Gesamtbevölkerung ist ein historisch neuer Prozess. Bis zum Jahr 2030 wird jeder dritte Kärntner über 60 Jahre alt sein. Es entwickeln sich "graue Gesellschaften" und damit verbunden neue soziale, politische, wirtschaftliche und kulturelle Herausforderungen, mit denen noch keine Gesellschaft zuvor konfrontiert war - qualitativ wie quantitativ. Die Gestaltung der Rahmenbedingungen für die Lebenssituation alter Menschen ist vor diesem Hintergrund eine sozial- und wohlfahrtsstaatliche Zukunftsaufgabe mit oberster Priorität. Dazu zählt auch die Bekämpfung der Altersarmut. Die Studie befasst sich mit den vielen Gesichtern des Alters und geht auf die Suche nach neuen Bildern des Alters und Alterns. Dazu müssen zuerst alte Bilder verändert werden, wobei es nicht leicht sein wird, vor dem Hintergrund des vorherrschenden negativen Altersstereotyps "gute" Bilder des Alters zu schaffen, Bilder, die auch die Stärken des Alters berücksichtigen. Das empirisch angelegte Projekt recherchiert das soziale Leben alter Menschen in der ländlichen Gemeinde Radenthein mit dem Ziel, armutsrelevante Faktoren aufzuspüren. Dazu wurden Experten und Betroffene zum sozialen Leben in der Region befragt. Nach einer theoretischen Einführung in die Themen Alter und Armut wird mit Hilfe einer Methodenkombination innerhalb des quantitativen und des qualitativen Forschungsansatzes mittels Fragebogenerhebung und problemzentrierter Interviews sowie der qualitativen Inhaltsanalyse herausgearbeitet, dass Armut nicht nur mit geringem Einkommen definiert werden kann. Da spielen auch soziokulturelle Faktoren und der enge Kontext mit Bescheidenheit eine wesentliche Rolle. Damit verschwindet im öffentlichen Meinungsbild auch die Armut, sie wird verdrängt und zur bisher kaum erforschten "verschämte Armut. Die Menschen verstecken ihre Armut vor den Nachbarn und den Freunden. Erst aus diesem Betrachtungswinkel wird Armut begreifbar. Wie die empirische Untersuchung zeigen konnte, besteht die Chance der Armutsbewältigung für alte Menschen in einem "welfare mix", in welchem Rechtsansprüche, Geld, Solidarität, Sozialnetze und Infrastruktur, eingebettet in konsequente Öffentlichkeitsarbeit und ein Case-Management, wesentliche Bausteine bilden. Die Forderung nach einem regionalen Armutsbericht ist ebenfalls Ergebnis dieses Forschungsprojektes., Growing old and being of age are topics that are very central to modern society. The rapidly growing part of elderly people is a historically new process. In the year 2030, 30 per cent of Carinthia's population will be over 60 years of age. A "grey society" is developing and connected to this, new social, political, scientific and cultural challenges, which no generation before had to deal with - both in quality and in quantity. In light of these circumstances it is highest priority to create the right framework for situations elderly people find themselves in - and that includes the fight against age-related poverty. This study focuses on the many faces of age and searches for new images of growing old and being of age. In order to accomplish that, old perceptions have to be changed first and new ones have to be created that also focus on the strength of being elderly. This is not easy in light of the many negative stereotypes that surround this topic in today's society. This empirically organized project researches the social life of elderly people in the rural city of Radenthein with it's goal to find poverty-related issues. For this reason experts and victims were interviewed. After a theoretical introduction to the topics age and poverty a point is being made which states that poverty can't only be defined as "low-income". This point is being established by a combination of questionnaires and focused interviews (both in quality and in quantity) as well as a high-quality content analysis. Social-cultural factors as well as the close context to modesty play an important role. With this the public picture of poverty vanishes away and becomes the "barely examined poverty". People hide their poverty from their neighbors and friends. From this point of view, we have a chance to grasp poverty from a new angle and start to understand. This empirical study shows that there is a chance to conquer poverty amongst the elderly by creating a "welfare-mix" that includes legal rights, money, solidarity, a social net and infrastructure. Paired with consequent public relations and case-management it creates great building blocks for a resolution. The need for a regional poverty report is also a result of this project., Dietmar Koplenig, Abweichender Titel laut Übersetzung der Verfasserin/des Verfassers, Klagenfurt, Alpen-Adria-Univ., Diss., 2007

Im Herbst 2002 entführte der mittlerweile rechtskräftig verurteilte Magnus Gäfgen den elfjährigen Jakob von Metzler, tötete ihn und erpresste anschließend ein Lösegeld von einer Million Euro. Kurz darauf wurde er festgenommen. In der Hoffnung, den Jungen noch lebend zu finden, drohte die Frankfurter Polizei Gäfgen mit Schmerzen, sollte er nicht den Aufenthaltsort seines Opfers verraten. Daraufhin gestand Gäfgen den Mord und führte die Ermittler zu der Leiche des Jungen. Nachdem die Drohung publik wurde, entwickelte sich eine hitzige Debatte, in deren Verlauf vielfach versucht wurde, mit Hilfe von Schreckensszenarien die Anwendungsmöglichkeiten der sogenannten 'Rettungsfolter' zu veranschaulichen. Unter anderem dadurch erhielt die Diskussion jedoch einen teilweise sehr polemischen Beigeschmack, Folterbefürworter und -gegner warfen sich wechselseitig Ignoranz oder Leichtsinn vor. Die Debatte verlief auch deshalb einseitig, weil einige der seitens der Folterbefürworter aufgeworfenen Fragen mit dem Verweis auf die geltende Rechtslage für unerheblich erklärt wurden und deshalb unbeantwortet blieben. Diese Studienarbeit versucht sich dem Thema möglichst unvoreingenommen und fachübergreifend zu nähern. Dazu werden zunächst die Entführung und die sich daran anschließende Debatte dargestellt. Danach wird kurz die Geschichte der Folter nachgezeichnet. Auch auf die psychologischen Aspekte der Folter aus Sicht von Folterer und Gefoltertem wird eingegangen. Da Folter aber vor allem auch eine Frage des Rechts ist, wird dem verfassungs-, polizei- und strafrechtlichen Meinungsstreit ein besonders großer Platz eingeräumt. Nachdem auf diese Weise 'Folter' aus unterschiedlichen Perspektiven heraus betrachtet worden ist, versucht der Autor in der abschließenden Diskussion die schwierige Frage zu beantworten, ob es 'Folter im Rechtsstaat' geben kann.

In diesem Beitrag wird gezeigt, daß der Einwand, Straftäter würden in der ökonomischen konsequentialistischen Straftheorie in einer gegen die Menschenwürde verstoßenden Weise instrumentalisiert, nicht zutrifft. Entgegen Kant wird argumentiert, daß vernunftbegabte Wesen wie etwa der homo oeconomicus Bestrafung zum Zwecke der Spezial- wie der Generalprävention wollen können. Die Zustimmung auch zur eigenen Instrumentalisierung entspricht dem freien Willen und ist Ausdruck der Vernunft. Homo oeconomicus ist die Inkarnation der reinen ökonomischen Vernunft.

U ovom se radu raspravlja tema dostojanstva čovjeka i rada. Polazište rasprave predstavljaju rezultati istraživanja koja se odnose na rad i radne vrednote. Oni su obrađeni iz različitih kutova; suvremenih društvenih procesa u području rada, hrvatskih tranzicijskih okolnosti te iz perspektive socijalnog nauka Crkve koji objašnjava današnju transformaciju rada i ukazuje na moguća rješenja. Unutar tog su konteksta obrađene sljedeće teme: centralnost rada, važna obilježja posla, rad u objektivnim društvenim okolnostima te individualne i kolektivne preferencije. Rezultati istraživanja pokazuju kako se rad vrlo visoko vrednuje, ali ne na račun obitelji pa i prijatelja i slobodnog vremena. Medu važnim obilježjima posla prioritetnima se pokazuju dobra plaća, sigurnost radnog mjesta i zanimljiv posao, što govori o tome da se nešto više vrednuju varijable komfora i materijalnih uvjeta no osobnog razvoja. Rad se najviše percipira kao objektivna potreba, a oni koji su zaposleni ne iskazuju preveliko zadovoljstvo samim radom, autonomijom u poslu i sigurnošću posla. Hrvatski građani se, također, pokazuju vrlo neautoritarnima u poslu jer prvo žele biti uvjereni u ispravnost uputa koje im daje nadređena osoba, a istodobno se u velikoj većini slažu s različitim nagrađivanjem za različiti rad. Istraživanje ukazuje i na nešto značajnije prihvaćanje kolektivnih vrednota, ali ovdje u velikoj mjeri dolaze do izražaja kontradiktorni i ambivalentni stavovi, primjerice u slučajevima velikog prihvaćanja stava da je natjecanje dobro, ali i stava da treba smanjiti razlike u plaćama. Pitanje individulanih i kolektivnih preferencija najjasnije ilustrira probleme tranzicije i uloge države u gospodarskom i uopće društvenom razvoju. U zaključku rada autori raspravljaju četiri moguća kruga objašnjenja unutar kojih se može jasnije razumjeti u kojoj mjeri pitanja odnosa spram rada odražavaju zajedničke svjetske i europske trendove, u kojoj mjeri tranzicijske, a u kojoj specifično hrvatske okolnosti., This study discusses the topic of dignity of man and work. The standpoint of the discussion is represented by the results of researches, which refer to work and work values. They have been analysed from different angles: contemporary social processes in the sphere of work, Croatian transitional circumstances and from the perspective of social doctrine of the Church, which explains today's transformation of work and points towards possible solutions. Within this context, the following topics have been dealt with: centrality of work, significant characteristics of a job, working in the objective social circumstances and also individual and collective preferences. The results of the research show that work has been highly evaluated, but not at the expense of the family or even friends and free time. Among the important characteristics of a job, as priorities are considered a good salary, good job security and interesting job, which points to the fact that a variable of comfort and material conditions are more evaluated than personal development. Work is mostly perceived as an objective necessity, and those who are employed do not show enough satisfaction with the work itself, with autonomy in work and with job security. Croatian citizens also seem to be unauthoritarian in work because, first of all, they want to be sure in the soundness of instructions given to them by a higher-ranked person, and at the same time, they mostly agree with different pay for different work. The research points to a somewhat more significant acceptance of collective values, but here, to a large extent, contradictory and ambivalent attitudes are revealed, for example in the cases of a large acceptance of the attitudes towards competition as being stimulating, but also of the attitude towards a reduction of differences in salaries. The question of individual and collective preferences most clearly illustrates the problem of transition and the role of the state in the economic and, generally, in the social development. In the conclusion of the study, the authors discuss about four possible spheres of explanation within which it can be more clearly understood to what extent the issues of the attitude towards work express mutual world trends and European trends, tο what extent the transitional, and to what extent specific Croatian circumstances.