人、基本权利和人格权

J. O. Ascensão
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引用次数: 1

摘要

作为同一时期社会的基础,在肯定人的尊严方面的表面一致隐藏着最大的分歧。前面的基本权利翻译了一种没有伦理基础的愿景,它使人们产生一种错觉,认为一切都是给予的,没有什么是要求的。人格权也遭受了类似的扭曲,有将人格权转变为自私的隐私王国的危险,有可能忘记团结的维度。但是没有实质性的基础,如果它不能证明他们所拥有的特权制度是正当的。它要重新遇见这个人,重新走希腊哲学和基督教的路线。人是有正当目的的自主者,对自我实现负责。这不是在联合性中,反对他人,而是在团结中,与他人。认为人格权是人格权的过渡,那么在以个人主义扭曲为标志的起源中,作为一种涉及人格的权利,其权利和义务以人的本体论和伦理本质为中心,并以构成人格权的共同体一体化为中心。作为同时代社会的基础,对人的尊严的肯定表面上的一致隐藏着最大的分歧。前面的基本权利翻译了一种没有伦理基础的愿景,它使人们产生一种错觉,认为一切都是给予的,没有什么是要求的。人格权也遭受了类似的扭曲,有将自己变成自私的隐私王国的危险,有忘记团结维度的危险。但是,如果没有实质性的基础,这并不能证明他们所拥有的特权制度是正当的。它有研究人的能力,从希腊哲学和基督教中重新走出来
本文章由计算机程序翻译,如有差异,请以英文原文为准。
Pessoa, direitos fundamentais e direito da personalidade
The apparent unanimity in the affirmation of the dignity of the person human being as bedding of the societies contemporaneous hides the biggest divergences. The basic rights before translate a vision without ethical base, that flatters the man-mass for the illusion of that everything is given to it and nothing it is asked for to it. The personality rights suffer similar distortion, threatening to change them into the egoistic kingdom of privacy and to forget the dimension solidarity. But without substantive base if it very does not justify the privileged regimen of that they have. It has that to reencounter the person, retaking the line that if covered from the philosophy Greek and of the Christianity. The man is an autonomous with proper ends, responsible being for its selfrealization. This does not become in the associability, against the others, but in solidarity, with the others. It is considered that if it transits of the personality rights, then in the origin marked by individualistic distortion, for a Right which involves the Personality, with rights and duties centered in the ontological and ethical essence of the person human being and in the communitarian integration of constituent it. The apparent unanimity in the affirmation of the dignity of the person human being as bedding of the societies contemporaries hides the biggest divergences. The basic rights before translate a vision without ethical base, that flatters the man-mass for the illusion of that everything is given to it and nothing it is asked for to it. The personality rights suffer similar distortion, threatening to change themselves into the egoistic kingdom of privacy and to forget the dimension solidarity. But without substantive base it does not justify the privileged regimen of that they have. It has that to research the person, retaking the line that if covered from the philosophy Greek and of the Christianity
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