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Hegel’s Justification of the Human Right to Non-Domination

Hegelovo opravdanje ljudskog prava na ne-dominaciju

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Abstract
‘Hegel’ and ‘human rights’ are rarely conjoined, and the designation ‘human rights’ appears rarely in his works. Indeed, Hegel has been criticised for omitting civil and political rights all together. My surmise is that readers have looked for a modern Decalogue, and have neglected how Hegel justifies his views, and hence just what views he does justify. Philip Pettit (1997) has refocused attention on republican liberty. Hegel and I agree with Pettit that republican liberty is a supremely important value, but appealing to its value, or justifying it by appeal to reflective equilibrium, are insufficient both in theory and in practice. By reconstructing Kant’s Critical methodology and explicating the social character of rational justification in non-formal domains, Hegel shows that the republican right to non-domination is constitutive of the equally republican right to justification (Forst 2007) – both of which are necessary requirements for sufficient rational justification in all non...-formal domains, including both claims to rights or imputations of duties or responsibilities. That is the direct moral, political and juridical implication of Hegel’s analysis of mutual recognition, and its fundamental, constitutive role in rational justification. Specific corollaries to the fundamental republican right to non-domination must be determined by considering what forms of illicit domination are possible or probable within any specific society, in view of its social, political and economic structures and functioning.

‘Hegel’ i ‘ljudska prava’ retko su povezivani i oznaka ‘ljudska prava’ retko se javlja u njegovim delima. Zaista, Hegel je kritikovan zbog izostavljanja ujedno građanskih i političkih prava. Moja pretpostavka jeste da su čitaoci tražili moderni Dekalog i da su zanemarili kako Hegel pravda svoje stavove, i stoga samo koje stavove opravdava. Filip Petit (1997) je preusmerio pažnju na republikansku slobodu. Hegel i ja se slažemo sa Petitom da je republikanska sloboda krajnje važna vrednost, ali apelovati na njenu vrednost, ili opravdavati je apelom na reflektivni ekvilibrijum, nedovoljni su i u teoriji i u praksi. Rekonstruišući Kantovu kritičku metodologiju i objašnjavajući društveni karakter racionalog opravdanja u ne-formalnim domenima, Hegel pokazuje da je republikansko pravo na ne-dominaciju konstitutivno za podjedanko republikansko pravo na opravdanje (Frost 2007) – gde su oba nužni uslovi za dovoljno racionalno opravdanje u svim ne-formalnim domenima, uključujući zahteve za prava i...li imputacije dužnosti ili obaveza. To je neposredna moralna, politička i pravna implikacija Hegelove analize uzajamnog priznanja, i njegova temeljna, konstitutivna uloga u racionalnom opravdanju. Specifične posledice fundamentalnog republikanskog prava na ne-dominaciju moraju biti određene sagledavajući koji oblici nedozvoljene dominacije su mogući ili verovatni unutar bilo kog specifičnog društva, u pogledu njegovih društvenih, političkih i ekonomskih struktura i funkcionisanja

Keywords:
Hegel, Georg Vilhelm Fridrih / human rights / non-domination / pettit / republicanism / recognition / ljudska prava / ne-dominacija / republikanizam / opravdavanje / priznanje
Source:
Filozofija i društvo/Philosophy and Society, 2017, 28, 579-612

DOI: 10.2298/FID1703579W

ISSN: (Online) 2334-8577; (Print) 0353-5738

WoS: 000418565000010

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2
URI
http://rifdt.instifdt.bg.ac.rs/123456789/1384
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  • Filozofija i društvo [Philosophy and Society]
Institution/Community
IFDT
TY  - JOUR
AU  - Westphal, Kenneth R.
PY  - 2017
UR  - http://rifdt.instifdt.bg.ac.rs/123456789/1384
AB  - ‘Hegel’ and ‘human rights’ are rarely conjoined, and the designation ‘human rights’ appears rarely in his works. Indeed, Hegel has been criticised for omitting civil and political rights all together. My surmise is that readers have looked for a modern Decalogue, and have neglected how Hegel justifies his views, and hence just what views he does justify. Philip Pettit (1997) has refocused attention on republican liberty. Hegel and I agree with Pettit that republican liberty is a supremely important value, but appealing to its value, or justifying it by appeal to reflective equilibrium, are insufficient both in theory and in practice. By reconstructing Kant’s Critical methodology and explicating the social character of rational justification in non-formal domains, Hegel shows that the republican right to non-domination is constitutive of the equally republican right to justification (Forst 2007) – both of which are necessary requirements for sufficient rational
justification in all non-formal domains, including both claims to rights or imputations of duties or responsibilities. That is the direct moral, political and juridical implication of Hegel’s analysis of mutual recognition, and its fundamental, constitutive role in rational justification. Specific corollaries to the fundamental republican right to non-domination must be determined by considering what forms of illicit domination are possible or probable within any specific society, in view of its social, political and economic structures and functioning.
AB  - ‘Hegel’ i ‘ljudska prava’ retko su povezivani i oznaka ‘ljudska prava’ retko se javlja u njegovim delima. Zaista, Hegel je kritikovan zbog izostavljanja ujedno građanskih i političkih prava. Moja pretpostavka jeste da su čitaoci tražili moderni Dekalog i da su zanemarili kako Hegel pravda svoje stavove, i stoga samo koje stavove opravdava. Filip Petit (1997) je preusmerio pažnju na republikansku slobodu. Hegel i ja se slažemo sa Petitom da je republikanska sloboda krajnje važna vrednost, ali apelovati na njenu vrednost, ili opravdavati je apelom na reflektivni ekvilibrijum, nedovoljni su i u teoriji i u praksi. Rekonstruišući Kantovu kritičku metodologiju i objašnjavajući društveni karakter racionalog opravdanja u ne-formalnim domenima, Hegel pokazuje da je republikansko pravo na ne-dominaciju konstitutivno za podjedanko republikansko pravo na opravdanje (Frost 2007) – gde su oba nužni uslovi za dovoljno racionalno opravdanje u svim ne-formalnim domenima, uključujući zahteve za prava ili imputacije dužnosti ili obaveza. To je neposredna moralna, politička i pravna implikacija Hegelove analize uzajamnog priznanja, i njegova temeljna, konstitutivna uloga u racionalnom opravdanju. Specifične posledice fundamentalnog republikanskog prava na ne-dominaciju moraju biti određene sagledavajući koji oblici nedozvoljene dominacije su mogući ili verovatni unutar bilo kog specifičnog društva, u pogledu njegovih društvenih, političkih i ekonomskih struktura i funkcionisanja
T2  - Filozofija i društvo/Philosophy and Society
T1  - Hegel’s Justification of the Human Right to Non-Domination
T1  - Hegelovo opravdanje ljudskog prava na ne-dominaciju
IS  - 28
IS  - 3
SP  - 579
EP  - 612
DO  - 10.2298/FID1703579W
ER  - 
@article{
author = "Westphal, Kenneth R.",
year = "2017",
abstract = "‘Hegel’ and ‘human rights’ are rarely conjoined, and the designation ‘human rights’ appears rarely in his works. Indeed, Hegel has been criticised for omitting civil and political rights all together. My surmise is that readers have looked for a modern Decalogue, and have neglected how Hegel justifies his views, and hence just what views he does justify. Philip Pettit (1997) has refocused attention on republican liberty. Hegel and I agree with Pettit that republican liberty is a supremely important value, but appealing to its value, or justifying it by appeal to reflective equilibrium, are insufficient both in theory and in practice. By reconstructing Kant’s Critical methodology and explicating the social character of rational justification in non-formal domains, Hegel shows that the republican right to non-domination is constitutive of the equally republican right to justification (Forst 2007) – both of which are necessary requirements for sufficient rational
justification in all non-formal domains, including both claims to rights or imputations of duties or responsibilities. That is the direct moral, political and juridical implication of Hegel’s analysis of mutual recognition, and its fundamental, constitutive role in rational justification. Specific corollaries to the fundamental republican right to non-domination must be determined by considering what forms of illicit domination are possible or probable within any specific society, in view of its social, political and economic structures and functioning., ‘Hegel’ i ‘ljudska prava’ retko su povezivani i oznaka ‘ljudska prava’ retko se javlja u njegovim delima. Zaista, Hegel je kritikovan zbog izostavljanja ujedno građanskih i političkih prava. Moja pretpostavka jeste da su čitaoci tražili moderni Dekalog i da su zanemarili kako Hegel pravda svoje stavove, i stoga samo koje stavove opravdava. Filip Petit (1997) je preusmerio pažnju na republikansku slobodu. Hegel i ja se slažemo sa Petitom da je republikanska sloboda krajnje važna vrednost, ali apelovati na njenu vrednost, ili opravdavati je apelom na reflektivni ekvilibrijum, nedovoljni su i u teoriji i u praksi. Rekonstruišući Kantovu kritičku metodologiju i objašnjavajući društveni karakter racionalog opravdanja u ne-formalnim domenima, Hegel pokazuje da je republikansko pravo na ne-dominaciju konstitutivno za podjedanko republikansko pravo na opravdanje (Frost 2007) – gde su oba nužni uslovi za dovoljno racionalno opravdanje u svim ne-formalnim domenima, uključujući zahteve za prava ili imputacije dužnosti ili obaveza. To je neposredna moralna, politička i pravna implikacija Hegelove analize uzajamnog priznanja, i njegova temeljna, konstitutivna uloga u racionalnom opravdanju. Specifične posledice fundamentalnog republikanskog prava na ne-dominaciju moraju biti određene sagledavajući koji oblici nedozvoljene dominacije su mogući ili verovatni unutar bilo kog specifičnog društva, u pogledu njegovih društvenih, političkih i ekonomskih struktura i funkcionisanja",
journal = "Filozofija i društvo/Philosophy and Society",
title = "Hegel’s Justification of the Human Right to Non-Domination, Hegelovo opravdanje ljudskog prava na ne-dominaciju",
number = "28, 3",
pages = "579-612",
doi = "10.2298/FID1703579W"
}
Westphal, K. R.. (2017). Hegel’s Justification of the Human Right to Non-Domination. in Filozofija i društvo/Philosophy and Society(28), 579-612.
https://doi.org/10.2298/FID1703579W
Westphal KR. Hegel’s Justification of the Human Right to Non-Domination. in Filozofija i društvo/Philosophy and Society. 2017;(28):579-612.
doi:10.2298/FID1703579W .
Westphal, Kenneth R., "Hegel’s Justification of the Human Right to Non-Domination" in Filozofija i društvo/Philosophy and Society, no. 28 (2017):579-612,
https://doi.org/10.2298/FID1703579W . .

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