Human Rights

After ages of error, after wandering in all the mazes of vague and defective theories, writers upon politics and the law of nations at length arrived at the knowledge of the true rights of man, which they deduced from this simple principle: that he is a being endowed with sensation, capable of reasoning upon and understanding his interests, and of acquiring moral ideas.

They saw that the maintenance of his rights was the only object of political union, and that the perfection of the social art consisted in preserving them with the most entire equality, and in their fullest extent. They perceived that the means of securing the rights of the individual, consisting of general rules to be laid down in every community, the power of choosing these means, and determining these rules, could vest only in the majority of the community: and that for this reason, as it is imposible for any individual in this choice to follow the dictates of his own understanding, without subjecting that of others, the will of the majority is the only principle which can be followed by all, without infringing, upon the common equality.

Each individual may enter into a previous engagement to comply with the will of the majority, which by this engagement becomes unanimity; he can however bind nobody but himself, nor can he bind himself except so far as the majority shall not violate his individual rights, after having recognised them.

Such are at once the rights of the majority over individuals, and the limits of these rights; such is the origin of that unanimity, which renders the engagement of the majority binding upon all; a bond that ceases to operate when, by the change of individuals, this species of unanimity ceases to exist. There are objects, no doubt, upon which the majority would pronounce perhaps oftener in favour of error and mischief, than in favour of truth and happiness; still the majority, and the majority only, can decide what are the objects which cannot properly be referred to its own decision; it can alone determine as to the individuals whose judgment it resolves to prefer to its own, and the method which these individuals are to pursue in the exercise of their judgment; in fine, it has also an indispensible authority of pronouncing whether the decisions of its officers have or have not wounded the rights of all.

From these simple principles men discovered the folly of former notions respecting the validity of contracts between a people and its magistrates, which it was supposed could only be annulled by mutual consent, or by a violation of the conditions by one of the parties; as well as of another opinion, less servile, but equally absurd, that would chain a people for ever to the provisions of a constitution when once established, as if the right of changing it were not the security of every other right, as if human institutions, necessarily defective, and capable of improvement as we become enlightened, were to be condemned to an eternal monotony. Accordingly the governors of nations saw themselves obliged to renounce that false and subtle policy, which, forgetting that all men derive from nature an equality of rights, would sometimes measure the extent of those which it might think proper to grant by the size of territory, the temperature of the climate, the national character, the wealth of the people, the state of commerce and industry; and sometimes cede them in unequal portions among the different classes of society, according to their birth, their fortune, or their profession, thereby creating contrary interests and jarring powers, in order afterwards to apply correctives, which, but for these institutions, would not be wanted, and which, after all, are inadequate to the end.

It was now no longer practicable to divide mankind into two species, one destined to govern, the other to obey, one to deceive, the other to be dupes: the doctrine was obliged universally to be acknowledged, that all have an equal right to be enlightened respecting their interests, to share in the acquisition of truth, and that no political authorities appointed by the people for the benefit of the people, can be entitled to retain them in ignorance and darkness.


Early concept natural philosophy, refuted the established paradigm.

Folksonomies: human rights paradigm

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/law, govt and politics/legal issues/human rights (0.279138)
/law, govt and politics (0.190722)

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Human Rights:FieldTerminology (0.890028 (negative:-0.180651))

Individual rights (0.962724): dbpedia | yago
Rights (0.875199): dbpedia | freebase
Human rights (0.694557): dbpedia | freebase | opencyc | yago
Individual (0.652784): dbpedia | freebase | opencyc
Liberalism (0.629682): dbpedia | freebase
Individualism (0.612304): dbpedia | freebase
Law (0.610185): dbpedia | freebase | opencyc

 Outlines of an Historical View of the Progress of the Human Mind
Books, Brochures, and Chapters>Book:  Condorcet, Jean-Antoine-Nicolas de Caritat (1795), Outlines of an Historical View of the Progress of the Human Mind, Retrieved on 2012-08-06
  • Source Material []
  • Folksonomies: philosophy