Best 453 quotes in «human rights quotes» category

Coming to America for opportunities should be met with opportunities, not abject hatred.” -Shenita Etwaroo

Conquest occurred through violence, and over-expolitation and oppression necessitate continued violence, so the army is present. There would be no contradiction in that, if terror reigned everywhere in the world, but the colonizer enjoys, in the mother country, democratic rights that the colonialist system refuses to the colonized native. In fact, the colonialist system favors population growth to reduce the cost of labor, and it forbids assimilation of the natives, whose numerical superiority, if they had voting rights, would shatter the system. Colonialism denies human rights to human beings whom it has subdued by violence, and keeps them by force in a state of misery and ignorance that Marx would rightly call a subhuman condition. Racism is ingrained in actions, institutions, and in the nature of the colonialist methods of production and exchange. Political and social regulations reinforce one another. Since the native is subhuman, the Declaration of Human Rights does not apply to him; inversely, since he has no rights, he is abandoned without protection to inhuman forces - brought in with the colonialist praxis, engendered every moment by the colonialist apparatus, and sustained by relations of production that define two sorts of individuals - one for whom privilege and humanity are one, who becomes a human being through exercising his rights; and the other, for whom a denial of rights sanctions misery, chronic hunger, ignorance, or, in general, 'subhumanity.

Countless souls are starving to death around the world, yet you keep wasting heaps of money on alcohol, cigarettes and cheap thrills - how can you be so nonchalant, my friend!

Das Feindstrafrecht betrachtet sein Subjekt als Sphinx: halb Mensch, halb Tier.

Das war ein Vorspiel nur; dort wo man Bücher verbrennt, verbrennt man auch am Ende Menschen." (Almansor)

Dehumanization isn’t a way of talking. It’s a way of thinking—a way of thinking that, sadly, comes all too easily to us. Dehumanization is a scourge, and has been so for millennia. It acts as a psychological lubricant, dissolving our inhibitions and inflaming our destructive passions. As such, it empowers us to perform acts that would, under other circumstances, be unthinkable.

Democracy is not simply a license to indulge individual whims and proclivities. It is also holding oneself accountable to some reasonable degree for the conditions of peace and chaos that impact the lives of those who inhabit one’s beloved extended community.

Der Lebensschutz des potentiellen Opfers soll mehr wiegen als die Menschenwürde des potenziellen Täters.

Dieting was cruel; it was an abuse of human rights. Yes, that's what it was, and she should not allow herself to be manipulated in this way. She stopped herself. Thinking like that was nothing more than coming up with excuses for breaking the diet. Mma Ramotswe was made of sterner stuff than that, and so she persisted.

Don’t just pray or wish for peace without doing the necessary things in our homes. Let us bring it about. Charity they say, begins at home.” -Shenita Etwaroo

Discourse and critical thinking are essential tools when it comes to securing progress in a democratic society. But in the end, unity and engaged participation are what make it happen.

Dictatorship must be wiped clean from the face of the earth like a disease.

Direct democracy is lazy anarchy, for people who don't want to be governed but are too lazy to govern themselves. They want participation served to them.

Dove c'è il potere (di interesse) li si trova la politica; il potere è un fattore attorno al quale si muovono gli interessi. Cioè, non arrivi in cima facendosi degli amici, se si desidera il potere (di interesse), devi avere "alleati" e le alleanze hanno "interessi comuni" non amici .... è uno stile di vita superficiale, materialista per niente legale: l'arte del rubare. E' fondamentalmente l'ambizione di alcuni su altri. Questa idea delle esigenze di alcuni su altri riflette l'egoismo di prendere decisioni per il proprio guadagno, trascurando come influenza gli altri. Ed è qui che l'incompatibilità di interessi diversi porta al conflitto, e come raggiungere gli interessi di alcuni su altri è una priorità: è necessario minacciare, rubare, manipolare, mentire, comprare, uccidere, togliere, dimostrare e usare il potere per realizzare il summenzionato obiettivo principale. E poi, la perseveranza e la sopravvivenza di quei pochi altri dipendono strettamente dagli "ottimisti" che credono nella politica e la capacità di influenzare gli altri e fargli fare ciò che vuole (usare il potere). Chi fa davvero cambiamenti positivi di ​​cui tutti beneficiano non ha bisogno né voto, né alleati, ne della politica, semplicemente lo fanno.

Education is discovering your full potential and flourishing that potential for the benefit of the humanity.

Être humain, c'est la bonne religion.

Ein Individuum, das sich nicht in einen bürgerlichen Zustand zwingen [lässt], [kann] den Segnungen des Begriffs „Person“ nicht teilhaftig werden.

Eritrean people are strong and caring. And despite all that we had been through we were brimming with optimism. Our country was on the verge of huge change.

Every animal is biologically designed by Nature to do wrong in return. It takes a human being to not do wrong in return.

Every second you spend holding someone else back is time not running the race yourself.

Every man — in the development of his own personality — has the right to form his own beliefs and opinions. Hence, suppression of belief, opinion and expression is an affront to the dignity of man, a negation of man’s essential nature." [Toward a General Theory of the First Amendment (1963)]

Everyone has a right to the alleviation of suffering, the basic personal freedoms, peaceful coexistence and the opportunity to lead a productive life…” -Shenita Etwaroo

Every person has the choice to contribute to or drain from this world.

Every child born in the world must be considered as deriving its existence from God. The world is this new to him as it was to the first that existed, and his natural right in it is of the same kind.

Every single creature on earth manages to survive one way or another, but not every creature truly lives.

Every single day an estimated eighteen million men gratuitously waste the future of our country, by needlessly ejaculating one hundred million citizens of our country, which had they been born, would have made us the strongest country on the planet.

Faith is intrinsic to humanity and the freedom to practice one's religion is a right no power can deny

Failure to recognize the historical specificity of the bourgeois conception of rights and duties leads to serious errors. It is for this reason that Marx registers...a vigorous indictment of the anarchist Proudhon... Proudhon in effect took the specifics of bourgeois legal and economic relations and treated them as universal and foundational for the development of an alternative, socially just economic system. From Marx's standpoint, this is no alternative at all since it merely re-inscribes bourgeois conceptions of value in a supposedly new form of society. This problem is still with us, not only because of the contemporary anarchist revival of interest in Proudhon's ideas but also because of the rise of a more broad-based liberal human rights politics as a supposed antidote to the social and political ills of contemporary capitalism. Marx's critique of Proudhon is directly applicable to this contemporary politics. The UN Universal Declaration of Human Rights of 1948 is a foundational document for a bourgeois, market-based individualism and as such cannot provide a basis for a thoroughgoing critique of liberal or neoliberal capitalism. Whether it is politically useful to insist that the capitalist political order live up to its own foundational principles is one thing, but to imagine that this politics can lead to a radical displacement of a capitalist mode of production is, in Marx's view, a serious error.

Fallujah was a Guernica with no Picasso. A city of 300,000 was deprived of water, electricity, and food, emptied of most of its inhabitants who ended up parked in camps. Then came the methodical bombing and recapture of the city block by block. When soldiers occupied the hospital, The New York Times managed to justify this act on grounds that the hospital served as an enemy propaganda center by exaggerating the number of casualties. And by the way, just how many casualties were there? Nobody knows, there is no body count for Iraqis. When estimates are published, even by reputable scientific reviews, they are denounced as exaggerated. Finally, the inhabitants were allowed to return to their devastated city, by way of military checkpoints, and start to sift through the rubble, under the watchful eye of soldiers and biometric controls.

Fighting cruelty with just criticism is like fighting against sword with a stick.

Feminism is, of course, part of human rights in general--but to choose to use the vague expression "human rights" is to deny the specific and particular problem of gender. It would be a way of pretending that it was not women who have, for centuries, been excluded. It would be a way of denying that the problem of gender targets women. That the problem was not about being human, but specifically about being a female human.

Fight for peace, not power. Fight for freedom, not fame. Fight for truth, not titles. Fight for justice, not money. Fight for equailty, not wealth. Fight for love, not acclaim. Fight for honor, not glory. Fight for family, not possessions. Fight for destiny, not for fortune. Fight for dignity, not for reputation. Fight for character, not for prominence. Fight for country, not for position. Fight for virtue, not for evil. Fight for humanity, not for acclaim. Fight for tomorrow, not for yesturday. Fight for all, not for some.

Fear is one of the persistent hounds of hell that dog the footsteps of the poor, the dispossessed, the disinherited. There is nothing new or recent about fear—it is doubtless as old as the life of man on the planet. Fears are of many kinds—fear of objects, fear of people, fear of the future, fear of nature, fear of the unknown, fear of old age, fear of disease, and fear of life itself. Then there is fear which has to do with aspects of experience and detailed states of mind. Our homes, institutions, prisons, churches, are crowded with people who are hounded by day and harrowed by night because of some fear that lurks ready to spring into action as soon as one is alone, or as soon as the lights go out, or as soon as one’s social defenses are temporarily removed. The ever-present fear that besets the vast poor, the economically and socially insecure, is a fear of still a different breed. It is a climate closing in; it is like the fog in San Francisco or in London. It is nowhere in particular yet everywhere. It is a mood which one carries around with himself, distilled from the acrid conflict with which his days are surrounded. It has its roots deep in the heart of the relations between the weak and the strong, between the controllers of environment and those who are controlled by it. When the basis of such fear is analyzed, it is clear that it arises out of the sense of isolation and helplessness in the face of the varied dimensions of violence to which the underprivileged are exposed. Violence, precipitate and stark, is the sire of the fear of such people. It is spawned by the perpetual threat of violence everywhere. Of course, physical violence is the most obvious cause. But here, it is important to point out, a particular kind of physical violence or its counterpart is evidenced; it is violence that is devoid of the element of contest. It is what is feared by the rabbit that cannot ultimately escape the hounds.

For the first time in human history, let’s rewrite the destiny of humanity with our own active conscience, instead of with loyalty towards a certain pompous ideology – let’s slogan for humanity’s interest, and not the interest of a certain ideology, institution, religion or political party – let’s give ourselves to the tireless service of our kind, trumping all toil, agonies and desperation.

For many years there have been rumours of mind control experiments. in the United States. In the early 1970s, the first of the declassified information was obtained by author John Marks for his pioneering work, The Search For the Manchurian Candidate. Over time retired or disillusioned CIA agents and contract employees have broken the oath of secrecy to reveal small portions of their clandestine work. In addition, some research work subcontracted to university researchers has been found to have been underwritten and directed by the CIA. There were 'terminal experiments' in Canada's McGill University and less dramatic but equally wayward programmes at the University of California at Los Angeles, the University of Rochester, the University of Michigan and numerous other institutions. Many times the money went through foundations that were fronts or the CIA. In most instances, only the lead researcher was aware who his or her real benefactor was, though the individual was not always told the ultimate use for the information being gleaned. In 1991, when the United States finally signed the 1964 Helsinki Accords that forbids such practices, any of the programmes overseen by the intelligence community involving children were to come to an end. However, a source recently conveyed to us that such programmes continue today under the auspices of the CIA's Office of Research and Development. The children in the original experiments are now adults. Some have been able to go to college or technical schools, get jobs. get married, start families and become part of mainstream America. Some have never healed. The original men and women who devised the early experimental programmes are, at this point, usually retired or deceased. The laboratory assistants, often graduate and postdoctoral students, have gone on to other programmes, other research. Undoubtedly many of them never knew the breadth of the work of which they had been part. They also probably did not know of the controlled violence utilised in some tests and preparations. Many of the 'handlers' assigned to reinforce the separation of ego states have gone into other pursuits. But some have remained or have keen replaced. Some of the 'lab rats' whom they kept in in a climate of readiness, responding to the psychological triggers that would assure their continued involvement in whatever project the leaders desired, no longer have this constant reinforcement. Some of the minds have gradually stopped suppression of their past experiences. So it is with Cheryl, and now her sister Lynn.

For the history of the American Negro is unique also in this: that the question of his humanity, and of his rights therefore as a human being, became a burning one for several generations of Americans, so burning a question that it ultimately became one of those used to divide the nation.

For far too long, the female gender has been plagued with stereotypes, typecasting, as well as, subtle and blatant discrimination.

Freedom is a choice, and we have to defend our choices.

Freedom of speech is a fallacy, it is not absolute. It can be hailed absolute only if the person possessing it, has the conscience to distinguish the right from the wrong, justice from injustice, acceptance from discrimination.

Freedom rings bells to wake us from the comfort of beautiful dreams and empower the efforts that turn them into reality.

Freedom is alone the unoriginated birthright of man, and belongs to him by force of his humanity; and is independent of the will and co-action of every other…

From each drop of my blood, a thousand humanitarians will be born, to fortify the feeble, to unify the divided, to raise the abandoned and to invigorate the discriminated.

Global betterment is a mental process, not one that requires huge sums of money or a high level of authority. Change has to be psychological.

Fundamental values (such as equality and human rights) should not be held hostage to some factual conjecture about blank slates that might be refuted tomorrow.

Hate speech can emotionally demoralize other individuals the way he or she intentionally constructs his or her speech. The person must realize that racism is completely unacceptable and should not get considered as joke in daily life communications.

Happy belated 4th of July to the Americans July 2, 1776, was meant for. Not the American's; some of whom's ancestors fought for the British against a nation that DIDN'T then, COULDN'T after The Emancipation Proclamation, and still CAN'T seem to recognize our basic human rights.

Há momentos, meu jovem, que cada um de nós deve se posicionar em prol da justiça e dos direitos humanos, ou você nunca mais se sentirá limpo outra vez.

How then can the US society come to terms with its past? How can it acknowledge responsibility? The late Native historian Jack Forbes always stressed that while living persons are not responsible for what their ancestors did, they are responsible for the society they live in, which is a product of that past. Assuming this responsibility provides a means of survival and liberation. Everyone and everything in the world is affected, for the most part negatively, by US dominance and intervention, often violently through direct military means or through proxies.

Hay gente que pregunta: "¿Por qué usar la palabra "feminista"? ¿Por qué no decir simplemente que crees en los derechos humanos o algo parecido?". Pues porque no sería honesto. Está claro que el feminismo forma parte de los derechos humanos en general, pero elegir usar la expresión genérica "derechos humanos" supone negar el problema específico y particular del género. Es una forma de fingir que no han sido las mujeres quienes se han visto excluidas durante siglos. Es una forma de negar que el problema del género pone a las mujeres en el punto de mira.

Health is a human necessity; health is a human right