BERNARDO, STEFAN ELLISE A.

1-A CHRISTIANITY Right to life Genesis 1:26 Then God said, Let us make man in our image, after our likeness. And let them have dominion over the fish of the sea and over the birds of the heavens and over the livestock and over all the earth and over every creeping thing that creeps on the earth. Genesis 1:27 So God created man in his own image, in the image of God he created him; male and female he created them. Job 10:12 You gave me life and showed me kindness, and in your providence watched over my spirit. Amos 1:13 This is what the LORD says: For three sins of Ammon, even for four, I will not relent. Because he ripped open the pregnant women of Gilead in order to extend his borders. Exodus 23:7 Have nothing to do with a false charge and do not put an innocent or honest person to death, for I will not acquit the guilty. Proverbs 6:16-17 There are six things the LORD hates, seven that are detestable to him: haughty eyes, a lying tongue, hands that shed innocent blood. Exodus 20:1 You shall not murder. HUMAN RIGHTS AND RELIGION ISLAM Right to Life Sanctity and absolute value of human life are upheld in the Quran. Almighty Allah says, And that you slay not the life, which Allah has made sacred, except for the requirements of justice. This He has enjoined you with, in order that you may discern. (Al-An`am 6:151) The Quran points out that, in essence, the life of each individual is comparable to that of all humankind and should therefore be treated with the utmost care: For this reason did We decree for the children of Israel that (for) whoever slays a soul, unless it be for manslaughter or for mischief in the land, it is as though they slew all humankind, and (for) whoever keeps it alive, it is as though they kept alive all humankind (Al-Maidah 5:32) Right to Respect Almighty Allah says, Verily we have 1eighbou the Children of Adam (Al-Israa 17:70). Human beings are deemed worthy of esteem because, of all creation, they alone chose to accept the Trust, one aspect of which is freedom of the will. Almighty Allah says, Verily We offered the Trust unto the heavens and the earth and the mountains, but they shrank from bearing it and feared from it, and man undertook it; indeed he is unjust, ignorant (Al-Ahzab 33:72) Human beings can exercise freedom of the will because they possess the rational faculty that distinguishes them from all other creatures. In the Glorious Quran, Almighty Allah says, JUDAISM Devarim 24:14-15 (Deut. ) Do not take advantage of a hired man who is poor and needy, whether he is a brother Israelite or an alien otherwise he may cry to the Lord against you, and you will be guilty of sin. Job 31:15 Did not he who made me in the womb make them? And did not the same One fashion us in the womb? Isaiah 1:17 Seek justice (mishpat), rescue the oppressed, defend the orphan, plead for the widow. Isa. 10:1-2 Woe to those who make iniquitous decrees, who write oppressive statutes, to turn aside the needy from justice and to rob the poor of my people of their rights (misphat), that widows may be your spoil, and that you may make the orphans your prey! Devarim 10:19 (Deut.). Love the refugee, because you were refugees in Egypt

1 Corinthians 6:19-20 Do you not know that your bodies are temples of the Holy Spirit, who is in you, whom you have received

from God? You are not your own; you were bought at a price. Therefore honor God with your bodies. Justice Exodus 21:22-25 When men strive together and hit a pregnant woman, so that her children come out, but there is no harm, the one who hit her shall surely be fined, as the womans husband shall impose on him, and he shall pay as the judges determine. But if there is harm, then you shall pay life for life, eye for eye, tooth for tooth, hand for hand, foot for foot, burn for burn, wound for wound, stripe for stripe. Matthew 5:38-39 You have heard that it was said, An eye for an eye and a tooth for a tooth. But I say to you, Do not resist the one who is evil. But if anyone slaps you on the right cheek, turn to him the other also. Proverbs 31:8-9 Open your mouth for the mute, for the rights of all who are destitute. Open your mouth, judge righteously, defend the rights of the poor and needy. Psalm 82:3 Give justice to the weak and the fatherless; maintain the right of the afflicted and the destitute. Isaiah 1:17 Learn to do good; seek justice, correct oppression; bring justice to the fatherless, plead the widows cause. Micah 6:8 He has told you, O man, what is good; and what does the Lord require of you but to do justice, and to love kindness, and to walk humbly with your God? 1 Peter 2:18 Servants, be subject to your masters with all respect, not only to the good and gentle but also to the unjust.

And when your Lord said to the angels, I will place a vicegerent in the earth.(Al-Baqarah 2:30) Although human beings can become the lowest of the low (by doing evil deeds), Almighty Allah declares that they have been made in the best make: Indeed We created man in the best make. Then We render him the lowest of the low, except those who believe and do righteous deeds: They shall have a reward unfailing (At-Tin 95:46) Human beings have the ability to think, discern right from wrong, and do good and avoid evil. Thus, on account of the promise contained in being human (namely, the potential to be Allahs vicegerents on earth), all human beings are to be respected and their humanness is to be considered an end in itself. Right to Justice. The right to seek justice and the duty to do justice are greatly emphasized in the Quran. Almighty Allah says, O you who believe, be upright for Allah, bearers of witness with justice, and let not hatred of a people incite you not to deal justly. Deal justly that is nearer to piety, and be careful of (your duty toward) Allah; surely Allah is Ever-Aware of what you do (Al-Maidah 5:8) And again, in Surat An-Nisaa, the importance of upholding justice is emphasized: O you who believe, be maintainers of justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) near relatives, whether (the case be of) a rich or a poor, for Allah is nearer unto both (than you are).

Matthew 7:1-5 Judge not, that you be not judged. For with the judgment you pronounce you will be judged, and with the measure you use it will be measured to you. Why do you see the speck that is in your brothers eye, but do not notice the log that is in your own eye? Or how can you say to your brother, Let me take the speck out of your eye, when there is the log in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brothers eye. Right to Liberty Galatians 5:13 For you were called to freedom, brothers. Only do not use your freedom as an opportunity for the flesh, but through love serve one another. John 8:36 So if the Son sets you free, you will be free indeed. 2 Peter 2:19 They promise them freedom, but they themselves are slaves of corruption. For whatever overcomes a person, to that he is enslaved. John 8:32 And you will know the truth, and the truth will set you free. Isaiah 61:1 The Spirit of the Lord God is upon me, because the Lord has anointed me to bring good news to the poor; he has sent me to bind up the broken hearted, to proclaim liberty to the captives, and the opening of the prison to those who are bound; Romans 8:1-2 There is therefore now no condemnation for those who are in Christ Jesus. For the law of the Spirit of life has set you free in Christ Jesus from the law of sin and

Therefore, do not follow (your) low desires, lest you deviate, and if you swerve or turn aside, then surely Allah is Ever-Aware of what you do(AnNisaa4:135) In the context of justice, two concepts are used in the Quran: `adl (Arabic for justice) and ihsan(Arabic for goodness and perfection). Almighty Allah says, Verily Allah enjoins the doing of justice and the doing of good and the giving to the kindred, and He forbids lewdness and abomination and wickedness (An-Nahl 16:90) Both concepts are enjoined, and both are related to the idea of balance. However, the two concepts are not identical in meaning. `Adl is defined by A.A.A. Fyzee, a well-known Muslim scholar, as to be equal, neither more nor less. Explaining this concept, Fyzee wrote, In a court of justice, the claims of the two parties must be considered evenly, without undue stress being laid upon one side or the other. Justice introduces the balance in the form of scales that are evenly balanced. `Adl was described in similar terms by Abul Kalam Azad(18881958), a noted writer and famous translator of the Quran: What is justice but the avoiding of excess? There should be neither too much nor too little, hence the use of scales as the emblems of justice. Lest any one try to do too much or too little, it is pointed out in the Quran that no human being can carry anothers burden or attain anything without striving for it. Almighty Allah says, Or has he not been informed of what is in the Scriptures of Moses and (of) Abraham, who fulfilled (the commandments), that no bearer of burden shall bear the burden of another and that man shall have nothing but what he strives

death. 1 Corinthians 7:21-22 Were you a slave when called? Do not be concerned about it. (But if you can gain your freedom, avail yourself of the opportunity.) For he who was called in the Lord as a slave is a freedman of the Lord. Likewise he who was free when called is a slave of Christ. Galatians 5:1 ESV For freedom Christ has set us free; stand firm therefore, and do not submit again to a yoke of slavery. Freedom of Speech Acts 4:29 Now, Lord, consider their threats and enable your servants to speak your word with great boldness. Ephesians 6:19 Pray also for me, that whenever I open my mouth, words may be given me so that I will fearlessly make known the mystery of the gospel, Ephesians 6:20 For which I am an ambassador in chains. Pray that I may declare it fearlessly, as I should. Philippians 1:14 Because of my chains, most of the brothers in the Lord have been encouraged to speak the word of God more courageously and fearlessly.

for?(An-Najm 53:3639) As individual merit is part of `adl, the Quran teaches that merit is not determined by lineage, sex, wealth, worldly success, or religion; it is rather determined by righteousness. Righteousness consists of both right iman (faith or belief) and just `amal (actions or deeds), as clearly indicated by Almighty Allah: It is not righteousness that you turn your faces toward the east and the west, but righteous are those who believe in Allah and the Last Day and the angels and the Book and the Prophets, and give away wealth, out of love for Him, to the kinfolk and the orphans and the needy and the wayfarer and the beggars and for (the emancipation of) the slaves, and keep up Prayer and pay the poor rate, and the performers of their promise when they make a promise, and the patient in distress and affliction and in time of conflicts. Such are they who are true (to themselves), and such are they who guard (against evil)(Al-Baqarah 2:177) Verily the most 4eighbou of you in the sight of Allah is the most righteous of you(Al-Hujurat 49:13) Surat An-Nisaa clearly distinguishes between passive believers and those who strive in the way of Allah: Not equal are those of the believers who sit still other than those who have a (disabling) hurt and those who strive in the way of Allah with their wealth and lives. Allah has conferred on those who strive with their wealth and lives a rank above the sedentary, and unto each Allah has promised good, but Allah shall grant to those who strive a great reward above the sedentary (An-Nisaa 4:95) Right to Freedom Islam is deeply concerned about liberating human beings from any kind of bondage. God is aware of the

Psalm 127:3-5 Behold, children are a heritage from the Lord, the fruit of the womb a reward. Like arrows in the hand of a warrior are the children of ones youth. Blessed is the man who fills his quiver with them! He shall not be

put to shame when he speaks with his enemies in the gate. Exodus 20:13-17 You shall not murder. You shall not commit adultery. You shall not steal. You shall not give false testimony against your 5eighbour. You shall not covet your 5eighbours house. You shall not covet your 5eighbours wife, or his male or female servant, his ox or donkey, or anything that belongs to your 5eighbour. Matthew 5:1-12 The Beatitudes He said: 3 Blessed are the poor in spirit, for theirs is the kingdom of heaven. 4 Blessed are those who mourn, for they will be comforted./ 5 Blessed are the meek, for they will inherit the earth. 6 Blessed are those who hunger and thirst for righteousness, for they will be filled. 7 Blessed are the merciful, for they will be shown mercy. 8 Blessed are the pure in heart, for they will see God. 9 Blessed are the peacemakers, for they will be called children of God. 10 Blessed are those who are persecuted because of righteousness, for theirs is the kingdom of heaven. 11 Blessed are you when people insult you, persecute you and falsely say all kinds of evil against you because of me. 12 Rejoice and be glad, because great is your reward in heaven, for in the same way they persecuted the prophets who were before you.

human tendency toward dictatorship and despotism. Thus, in the Glorious Quran, which Muslims believe is the word of God, we can read what means, It is not (possible) for any human being that Allah should give him the Book and wisdom and prophethood and then he should say to humankind, Be my servants rather than Allahs, but (he would say), Be you faithful servants of the Lord by virtue of your constant teaching of the Book and of your constant studying thereof. (Aal`Imran 3:79) The institution of human slavery is of course extremely important in the context of human freedom. Slavery was widely prevalent in Arabia at the time of the advent of Islam, and the Arab economy was based on it. Not only did the Quran insist that slaves should be treated in a just and humane way, but also it continually urged the freeing of slaves. In the context of treating slaves humanely, God says what means, And serve Allah. Ascribe nothing as partner unto Him. (Show) kindness unto parents, and unto near kindred, and orphans, and the needy, and into the 5eighbour who is of kin (unto you) and the 5eighbour who is not of kin and the fellow traveller and the wayfarer and (the slaves) whom your right hands possess. Lo! Allah loveth not such as are proud and boastful. (An-Nisaa 4:36) By enjoining Muslims to free the prisoners of war (either by an act of grace or in return for a ransom), the Quran virtually abolished slavery, as most slaves were prisoners of war. And afterward either grace or ransom till the war lay down its burdens (Muhammad 47:4) In fact, the Quran does not explicitly state that slavery is to be abolished. However, it does not follow that it is to be continued, particularly in view of the

numerous ways in which the Quran seeks to eliminate this absolute evil. A book that does not give a king or a prophet the right to command absolute obedience from another human could not possibly sanction slavery in any sense of the word. The greatest guarantee of personal freedom for a Muslim lies in the Quranic decree that no one other than God can limit human freedom. Or have they partners (of Allah) who have made lawful for them in religion that which Allah allowed not? (Ash-Shura 42:21) This guarantee also lies in the following statement: Judgment rests with Allah alone (Yusuf 12:40) The Quranic proclamation that, There is no compulsion in religion] (Al-Baqarah 2:256, guarantees freedom of religion and worship. This means that, according to the Quranic teachings, non-Muslims living in Muslim territories should have the freedom to follow their own religious beliefs and traditions without intimidation or harassment. A number of Quranic verses clearly state that the responsibility of Prophet Muhammad (peace and blessings be upon him) was to convey the message of God, not to compel anyone to believe in it. The right to exercise free choice in matters of belief is unambiguously endorsed in the Quran. And say, (It is) the truth from the Lord of you (all), so let those who please believe, and let those who please disbelieve (Al-Kahf 18:29) In the Quran, the right to religious freedom is recognized, not only in the case of other believers in God, but also in the case of unbelievers in God (if they

are not aggressive toward Muslims). And do not revile those whom they call upon besides Allah, lest they wrongfully revile Allah out of ignorance. Thus unto every people have We made their deeds seem fair; then to their Lord shall be their return, so He will inform them of what they did (Al-An`am 6:108)

This right to freedom includes the right to be free to tell the truth. The Quranic term for truth is haqq, which is also one of Gods attributes. Standing up for the truth is a right and a responsibility that a Muslim may not disclaim even in the face of the greatest danger or difficulty. O you who believe! Be you staunch in justice, witnesses for Allah, even though it be against yourselves or (your) parents or (your) kindred, whether (the case be of) a rich man or a poor man, for Allah is nearer unto both (than you are). So follow not passion lest you lapse (from truth) and if you lapse or fall away, then lo! Allah is ever informed of what you do (An-Nisaa 4:135) While the Quran commands believers to testify to the truth, it also instructs society not to harm those testifying to it. And have witnesses when you sell one to another, and let no harm be done to scribe or witness. If you do (harm to them) lo! It is a sin in you (AlBaqarah 2:282) Right to Privacy The need for privacy as a human right is recognized in the Quran. The Quran also lays down rules for protecting an individuals life at home from undue intrusion from within or without. O you who believe! Enter not houses other than

your own without first announcing your presence and invoking peace upon the folk thereof. That is better for you, that you may be heedful (An-Nur 24:27) In this verse God directs the Muslims to high politeness by ordering them not to enter other peoples houses directly without a permission to keep and respect their privacy. Moreover, Islam considers the privacy among the members of the same house. God says in the Quran what means, O you who believe! Let your slaves, and those of you who have not come to puberty, ask leave of you at three times (before they come into your presence): Before the prayer of dawn, and when you lay aside your raiment for the heat of noon, and after the prayer of night. Three times of privacy for you. It is no sin for them or for you at other times, when some of you go round attendant upon others (if they come into your presence without leave). Thus Allah maketh clear the revelations for you. Allah is Knower, Wise. And when the children among you come to puberty then let them ask leave even as those before them used to ask it. Thus Allah maketh clear His revelations for you. Allah is knower, Wise (An-Nur 24:58-59) In these two verses, God orders the movements of the house members inside the house as a respect of each ones privacy. Right to protection from defamation, sarcasm, offensive nicknames, and backbite O you who believe! Let not a folk deride a folk who may be better than they (are), nor let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Bad is the name of lewdness after faith. And whoso turneth not in repentance, such are evil doers. O you who believe! Shun much suspicion; for lo! Some suspicion is a crime. And

spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? You abhor that (so abhor the other)! And keep your duty (to Allah). Lo! Allah is Relenting, Merciful (Al-Hujurat 49:1112) The Quran also states that no person is to be maligned on grounds of assumed guilt. It warns that those who engage in malicious scandal-mongering will be grievously punished in both this world and the next. God says in the Quran what means, When ye welcomed it with your tongues, and uttered with your mouths that whereof ye had no knowledge, ye counted it a trifle. In the sight of Allah it is very great. Wherefore, when ye heard it, said ye not: It is not for us to speak of this. Glory be to Thee (O Allah) ; This is awful calumny. Allah admonisheth you that ye repeat not the like thereof ever, if ye are (in truth) believers. And He expoundeth unto you His revelations. Allah is knower, Wise. Lo! Those who love that slander should be spread concerning those who believe, theirs will be a painful punishment in the world and the Hereafter. Allah knoweth. Ye know not (An-Nur 24:1519) God urges throughout that human beings should treat one another with sensitivity and compassion for He says in the Quran what means, Allah does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done, and Allah is Hearing, Knowing. If you do good openly or do it in secret or pardon an evil, then surely Allah is Pardoning, Powerful (AnNisaa 4:148149)

HUMAN RIGHTS AND PHILOSOPHY JOHN LOCKE JEAN-JACQUES ROUSSEAU "Man is born free but everywhere is in chains." Although a product of his time, Rousseau made many key contributions to the theory and practice of modern politics. One question occupied his thoughts more than any other How can humans live freely within society? Rousseau's thought stemmed from his notion of human nature. In contrast to some of his forerunners and contemporaries (such as Montesquieu and Thomas Hobbes), he believed that humans possessed a natural goodness and that caring properly for oneself did not exclude concern for the welfare of others. The philosopher also believed that all men were socially equal. Inequalities, he argued, were the artificial creations of social systems based on private property and organized labour systems that allowed the domination and exploitation of some people by others. Although Rousseau has been seen by some as the father of modern democracy and was undoubtedly influential in the evolution of democratic thought he had very specific JOSE RIZAL I view man as a masterpiece of creation, and perfect within the conditions under which he was created, to the extent that it would not be possible to deprive him of any of those component conditions, whether moral or physical, without disfiguring him or making him unhappy. Deprive man of his dignity, and you not only deprive him of his moral strength but you also make him useless even for those who wish to make use of him. Every creation has its stimulus, its mainspring: mans is his self-respect To Rizal, freedom means that condition in which man is allowed the full development of both his intellectual and moral faculties, and where he is allowed to keep his selfrespect. Rizal suggests that mans natural inclinations tended toward self-development and progress and that it was a duty of man to further these. Evil is an element that is found either when men do not do their duties or in the state of society where there are men who prevent others from perfecting themselves, that is, when they EMILIO JACINTO What was meant by equality of all men was that the origin of all is the same It also connoted that regardless of race or different talents, there was no differencebetween them as man to man There are two ways by which freedom may be lost and equality not recognized. First, some individuals deliberately instigate discord among their fellowmen, in order to perpetuate their self-interests: But love for the fellowcreature does not always prevail it in the people: sometimes they are assailed by selfishness and deprivation, and when this is the case, the fishers in troubled waters profit by the occasion and sow discordbecause such internal divisions are necessary for their criminal egoism APOLINARIO MABINI all men have been given life by Godto preserve and employ in terms of a preordained mission, which is to proclaim Gods glory in doing what is good and just Since God gave man his life, it was both right and duty to preserve it in accordance with ones ability and natural strength. Freedom essentially consisted of the right to acquire all the means to preserve life, provided that the actions involved were in accordance with what was reasonable. Such freedom was indispensable to man and prior to all human law.

One of the first and most important of these Enlightenment thinkers was the English philosopher John Locke. Locke was part of the Early Enlightenment. He was among the first to advocate the view that people have natural rights simply because they are human beings, and that these natural rights should be protected by the government. Lockes most important piece of political philosophy is his Second Treatise of Civil Government. But in his first treatise, Locke explicitly refuted the idea that kings rule according to divine right (from God), and argued that human beings have natural rights upon which the government may not infringe. Locke knew that that it was necessary to have a powerful government in order to maintain enough stability to keep people from taking the law into their own hands and harming one another. But he was dissatisfied because he found this type of government was also oppressive, exercising absolute power

Many believe that to have liberty is to act without full restraint, for good or for evil. True liberty is only for what is Second, freedom is lost because good and never for what is evil; of the attempts of government it is always in consonance with officials to perpetuate their Reason and the upright and power. It is also to the interests honest conscience of the of these agents to perpetuate individual. certain habits of mind and traditions to keep the people Society is an association of under their power. men who gather for mutual help, in order that each may The state of freedom and enjoy the greatest possible equality can be recaptured by well-being, which would not be

over people and depriving them of the liberties and freedoms that he believed all people had by nature. Seeing all of the chaos in his home country, John Locke was confronted with a fundamental dilemma: How can you reconcile the need for political stability and order (which had basically been provided by oppressive and heavy-handed monarchs) with the peoples desire for liberty and freedom (which had resulted in social chaos and upheaval)? In his Second Treatise of Civil Government, Locke set out to resolve this dilemma by arguing that there could be effective government to enforce stability, but it had to be justified by the consent of the governed and must be limited by the ends for which it was created. He believed government was created to preserve the more effective and secure enjoyment of the individual liberty and freedoms that people had in the state of nature. For Locke, people lived in a state of perfect freedom and perfect equality in nature that is, before the invention of government had taken

ideas on the form that government should take. He endorsed direct democracy, in which every citizen had an equal responsibility to agree on the laws that governed them. He held Geneva up as the prime example of a small city state where this form of governance could be established. Rousseau's thought played an important role in promoting the notion of human rights, which is central to UNHCR's work. Many previous philosophers, from Dutch jurist and philosopher Hugo Grotius to the Englishman Hobbes, had conceived of rights in terms of the possession of power or of legal constructs within society. In contrast, Rousseau's insistence on the fundamental freedom of human beings in their "natural state" contributed to the modern notion that people have inalienable rights, regardless of their place in society. This notion is clearly reflected in 20th century documents such as the United Nations Charter and the Universal Declaration of Human Rights. Rousseau did not set out a theory of international relations, but many of his underlying principles have helped shape modern thought in this area. At first glance, it

deny others their freedom. Besides the duty of every one to seek his own perfection, there is the desire innate in man to cultivate his intellect, a desire more powerful here in that it is repressed You must take into account the truth that society can be sever with individuals only when it has provided them with the means necessary for their moral perfection. In our country where there is no society, since there is no unity between the people and the government, the latter should be indulgent, not only because indulgence is necessary but because the individual, abandoned and uncared for by it has less responsibility, for the reason that he has received less guidance. Another consequence is that in a society where the people are not allowed freedom or granted moral responsibility, all the ills found in it can ultimately be blamed on the governing powers, or more specifically, upon those people in power who do not allow the element of freedom to exist. It implies that to Rizal a people deserved a government which they permitted to rul. If the moral fiber of the people is strong and if they had

the development of reason in the people, for it impels men to love and help mankind and at the same time it makes them hate and fight tyranny. the prosperity of a people lies with the people itself. A people that knows and esteems right and has a rule of conduct kindness and dignity in all its acts, will not place itself at the mercy of any tyrant, nor submit to force and fraud, nor become the accomplice of the exalted and abominable prevaricator who rules on the height of power

possible if men were isolated

away these liberties. However, since there was no government in the state of nature, there was inevitably confusion, disorder, and danger. Thus, Locke argued, people must each give up a certain amount of their individual liberty to a common authority (a government), whose goals would be to:
provide order and stability,

looks as though Rousseau would have preferred states to remain as independent of each other as possible, because he believed that dependence was the source of all conflict. In situations of war, he was distrustful of rulers' motivations and would certainly have been a critic of great power intervention. The world has changed significantly since Rousseau's time, and his ideals of internal unity and the independence of states feel outdated in a globalized world that is characterized by mass migration, diaspora populations and transnational social movements. It is therefore open to interpretation whether Rousseau would have embraced the notion of global governance or the establishment of organizations such as the United Nations. Rousseau did not anticipate the concept of humanitarian intervention. However, he strongly believed in the intrinsically compassionate nature of humankind and the willingness of people to help alleviate the suffering of others. In that respect, Rousseau's life and work remain highly relevant to the work of UNHCR and the many other humanitarian organizations that are based in the city where he

attempted to educate themselves to a high level and had refused to submit themselves to tyranny and oppression, then they would not have been reduced t the stae in which they found themselves/ he loves tyranny who submits to it An immoral government presupposes a demoralized people, a conscienceless administration greedy and servile citizens in the settled parts, outlaws and brigands in the mountains. Like monster, like slave! Like government, like country People and governments are correlated and complementary: a fatuous government would be an anomaly among righteous people, just as a corrupt people cannot exist under just rulers and wise law. Like people, like government Rizal wanted to instill in us at least two things: first, the need to develop the intellectual virtues, like the love of study and of what is just and noble; second, the cultivation of the moral virtues like love of fellowmen, temperance, etc. and the possession of a sense of dignity that was both personal and racial. He wanted Filipinos to hate

and provide for the more secure enjoyment of peoples natural liberties and rights. Liberalism Locke believed that people had natural rights to life, liberty, and property, and that the role of government was to preserve these rights. If a government does not preserve these rights, then the people have a right to change their government. This is what scholars refer to as the political theory of Liberalism. Liberalism in this sense differs from the way the term is used in todays media in American politics (i.e., referring to the opposite of conservative).

A Liberal governments power is limited and justified by the solemn pledge to: treat individuals with respect, pass laws that more effectively guarantee individual freedom and liberty, and avoid unreasonably infringing upon these liberties. A Liberal government is one whose authority is justified by its respect for human rights. Liberal democracies rely heavily on majority rule through elections and legislative decisions, but they also limit majorities by protecting individual and minority rights.

was born.

tyranny and possess those qualities that would make a corrupt government an anomaly with them. The second thing Rizal wanted to instill in the minds of his countrymen was that li8berty had to be deserved: our ills we owe to ourselves alone, so let us blame no one. If Spain should see that we were less complaisant with tyranny and more disposed to struggle and suffer for our rights, Spain would be the first to grant us liberty. Rizals notion of freedom thus acquires a more complex character. A main is said to be free if and only if he has reached the stage of personal discipline, intellectual integrity and moral uplift which, combined with a love of country and a refusal to submit to tyranny.