Download Rites of Privacy and the Privacy Trade: On the Limits of by Elizabeth Neill PDF
By Elizabeth Neill
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Hegel's enduring value lies within the incontrovertible fact that his philosophy sheds gentle on many modern difficulties; his notion of freedom allows us to reconcile a number of the adjustments that divide liberalism and communitarianism. whereas liberalism has a tendency to overemphasize the person and devalue the neighborhood, communitarianism has a tendency to do the opposite.
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Additional resources for Rites of Privacy and the Privacy Trade: On the Limits of Protection for the Self
Yet I do not hold the innate privacy and autonomy of thought to be the only “true” privacy and autonomy as situated in a brain that is somehow the essential seat of personal identity. I do not hold that the privacy and autonomy of the body are important only insofar as they both symbolically represent the psychological properties of the mind and make manifest the possibility of attempting (though not succeeding) to transgress those properties. fm Page 39 Thursday, November 9, 2000 3:12 PM 39 The Ontological Structure of Natural Rights turance of the body entirely to the brutish laws of non-moral nature.
Fm Page 27 Thursday, November 9, 2000 3:12 PM 27 The Ontological Structure of Natural Rights starvation in a world of plenty. For although dignity is not originally innate, once constructed, it is factually inherent. Obligation, then, with regard to physical natural properties is constructed upon the moral conception of personhood that stems from psychological natural properties. But I have not yet clarified how obligation, which gives the conception of humans as dignified its “protective” powers, arises from such a moral conception of humans.
Yet it is the “fact” of dignity that entails obligation. A conception of human beings as dignified bears moral implications that the respective facts of people as private and autonomous do not. The latter are natural facts, while the former is a moral characterization of those facts. Hence we see that it is not human dignity itself but rather the universal tendency so to conceive of people that is the “fact” upon which whole cultures ultimately base bestowal of “the protection of human dignity” as a right.