Human Values: The Key to Solving Global Problems ABSTRACT: At the dawn of global civil society, the test for humanity is to achieve unity while preserving cultural differences as well as the distinctiveness of nations and peoples. Such unity can be reached only by recognizing human values, especially human rights. However, these rights must be strictly determined and more than mere obligations. Hence, the most important task for philosophy is to develop foundations and principles for a world society and to formulate a global consciousness and a humanistic worldview that adequately reflects the realities of our epoch. Our action must increasingly be based on an acknowledgment of global values.
Freedom, equality, and justice combine to build a substantial argument for the individualistic ideology. Authority, order, and democracy are all building blocks for the argument of the communitarian. Scott notes that much of what motivates individualist is a strong desire for freedom. This author also argues that we are all interdependent and authority is justified by the need to bring order to societies competing values and thoughts. In studying the history of humanity, the battleground that has been formed between the need for individuality and unity is undeniable.
God gave humans dominion over the earth’s resources and our responsibility is to take care of the earth using its resources wisely whilst preserving it for future generations. These goods of creation are intended for the common good of human beings, and ultimately undervaluing the environment would make us all poorer. We can each be good steward, living sustainably as trustees and not as consumers so there is enough for everyone, consequently living in our faith and in harmony with God’s creations. (USCCB, 2017) 7. Promotion of
The Axiological Dimension of Tolerance ABSTRACT: I contend that tolerance is not the expression of a simple attitude, but constitutes a moral value which penetrates all spheres of social life. My argument assumes that globalization is a fundamental tendency of the contemporary world and that the ideal of such a world cannot be enacted without tolerance. After identifying the constituent elements of this value and its conditions of functioning, we conclude that any reconstruction of human society from the globalization point of view presumes tolerance as a fundamental factor. Functional tolerance assumes that everyone enjoys similar education in the spirit of tolerance at any age and any level. The future of humanity depends upon such a solution in the face of current woes.
Society should not be restricted to bounds of a government, but should also embrace natural human nature. Human nature should operate on a course that is both natural and sensible at the same time. Through allowing the course of nature to operate freely, human beings acquire knowledge through trial and error and an effective, fully functional society is created. A well-functioning government cannot be run without the basis of a natural flow of human nature. A government that is all-powerful is poisonous to society.
And they struggle to create for themselves a society that provides for their needs, fulfils their dreams and desires and guarantees them happiness, present and future. And as we live in a world that changes constantly, bringing into our lives new challenges that require the making of almost infallible choices; we feel the mounting need to be the masters of our own decisions whether personally or collectively. As citizens of a true democracy, we ought to feel that. As creators of a government that becomes our guardian and leader, we are to be the rulers and the ruled, the lawgivers and the law-abiding. Once again, it may be just right to accept only a government of the people, by the people and for the people.
It seems to me that this question is central to the whole course of study and that we need to be able to answer it convincingly and in some detail. In my view, there can be no doubt to the correct answer. The close observation and description of nature is no idle thing. It is an act of world-making, or founding one's world view. Since behavior is determined by the ways in which one sees the world (reality), it is the groundwork of one's behavior.
Even the above passage from the Bible seems to allocate all the goods of the earth to humans and puts all the natural resources under their direct supervision. I understand the above passage to mean that man is obliged to look after the environment and to protect it, much like a mother looks after her chi... ... middle of paper ... ...ered by a world of people. We need to keep in mind, however, that ethics do not develop spontaneously, so we must allow a bit of leeway, some room to move, grow, and evolve. With this mindset, the environmental damage can first be slowed, then stopped, and eventually reversed and mended. It may seem drastic, but this plan of action may be more necessary than the people of our needy planet realize.
However, it is based on the natural human values which we all, Americans, Kabulistanis, British, Russian…etc, share. As Locke and Hobbes famously shared, every single human being is selfish to a certain degree. The reason we have been forming societies around the world and living right next to each other is not that we have lost our senses of selfishness. Rather, we have grown to learn that we cannot achieve a harmony and a peace individually, so we have agreed to put down our natural selfishness and to cooperate with each other to achieve those two necessities. If we are able to live and defend ourselves perfectly from any unwanted external influences individually, no man would be living within a fenced and limited society.
For this reason, of central importance is the creation of equal starting possibilities (equality of opportunities) for everyone. An essential point of departure for an examination of our subject is the definition of social identity and its principal connotations. Both external and internal threats to social identity can arise, although our interest must be limited to the consideration of internal threats. Today, especially for nations throughout the former Soviet Union, the chief danger to social identity lies in the adverse conditions of continued underdevelopment. It follows that for our nation nowadays identity first of all means the development.