The Nature and Basis of Human Dignity

Abstract

We argue that all human beings have a special type of dignity which is the basis for (1) the obligation all of us have not to kill them, (2) the obligation to take their well-being into account when we act, and (3) even the obligation to treat them as we would have them treat us, and indeed, that all human beings are equal in fundamental dignity. We give reasons to oppose the position that only some human beings, because of their possession of certain characteristics in addition to their humanity (for example, an immediately exercisable capacity for self-consciousness, or for rational deliberation), have full moral worth. What distinguishes human beings from other animals, what makes human beings persons rather than things, is their rational nature, and human beings are rational creatures by virtue of possessing natural capacities for conceptual thought, deliberation, and free choice, that is, the natural capacity to shape their own lives.

Minimally Conscious State and Human Dignity

“…At least until the nature of the ultimate value to which rationality is a means is explicated, the criticism remains too obscure to be plausible. 11 For example Lee & George ( [7], p. 176) stress that while membership in the species Homo sapiens is sufficient for full moral worth it is not "in any direct sense" the criterion of moral worth. 12 Someone might of course want to limit human dignity to all and only those beings that have the property.…”

“…8 Second, nonhuman beings can be rational. 7 I will take this list as my point of departure but for the sake of brevity will speak only about rationality. Unless otherwise stated, by 'rationality' I below refer to all entries of the list.…”

“…Despite the controversies regarding the compatibility of, for example, respect for human dignity and voluntary euthanasia, proponents of the doctrine of human dignity usually maintain that humans' possessing the special worth is the basis of our having such moral obligations towards humans as the duty not to kill them when other things are equal, the obligation to take their well-being into account, and the duty to treat them with respect (see, for example, [7], p.173). The main moral problems MCS raises concern similar questions in the case of persons in minimally conscious state: Do we have a moral duty to keep them alive in all cases?…”

“…Besides these kinds of dignity related to a person's manner of conducting herself, her achievements, and her position in a social hierarchy, we also speak of human dignity. Human dignity refers to the worth each human being is taken to have however she acts and whatever her merits or social position (see, for example, [3,7,8]. All human beings are seen to have it to the same degree.…”

Strengthening the Human Right to Sanitation as an Instrument for Inclusive Development

“…sanitation facilities and services are constructed, operated and maintained hygienically and without putting users at any risk during the day and night); negative socio-cultural practices (see 3.4.2) that prevent vulnerable groups like women and girls from accessing sanitation facilities are addressed; and sanitation facilities sited outside the house and in public places, to be within a reasonable distance from the vicinity of users (COHRE et al, 2008;de Albuquerque, 2009;Winkler, 2016 and (c) lack of privacy when using sanitation facilities (Lee & George, 2008 International, 2010). Acceptability therefore requires taking into account the local perspectives, especially from vulnerable groups like women and girls, when designing and distributing facilities, in order to counter the socio-cultural drivers that cause non-acceptance or violate dignity and privacy (Obani & Gupta, 2016).…”