Foundational Moral Concept: Human Dignity - Coursework Example

Human Dignity Name Course Name and Code Instructor’s Name Date Introduction Human dignity and the respect for it is an individual moral responsibility which when integrated with common good is often understood narrowly. Meilaender &Werpehowski1 indicate that respect for the integrity of human life coupled with informed consent can be thought as a near deontological absolute and can be thought as freedom. Human dignity plays a fundamental life in social, political, religious, cultural and economic arenas. According to Novak2, religious convictions on issues such as human dignity modifies economic systems where inner currents deep within the human spirit impact on human beings from their human torpor in varied ways which have notable influence on economic systems. The understanding of human dignity from a Christian/ catholic point view and from a secular perspective, affects how human beings relate with each other and how they live their lives on a daily basis. This is because the understanding of human dignity by an individual influences their actions, words, thoughts, perceptions and attitudes towards others3. This report will analyze the foundational moral concept of human dignity and how it influences an individual’s moral life. In addition, the report will then assess whether being a Christian influences one understands of human dignity, what the scriptures states about human dignity and more importantly examine how this understanding influences the correlation between being a human person and living a moral life. The report will further discuss the implications for living a life founded on human dignity. Foundational Moral Concept of Human Dignity There are varied definitions of human dignity generated by rising questions on whether dignity can be lost or destroyed or whether it is inalienable as asserted by Jacobson4. As noted by Matiti & Baillie5 to echo sentiments put forward by Emmanuel Kant, the founder of Kantian Theory, human dignity can be described as the inherent, absolute and incomparable value and worthiness which should not be equated with things which contain economic value since unlike market value, human value is not reliant on usefulness and is irreplaceable where freedom is the foundation of human dignity. Matiti & Baillie further indicate that, dignity can neither be destroyed nor lost. The authors refers to Jacobson6 to highlight the two meanings of dignity which are the human dignity which is the value that is inherent in every person owing to the fact they are human, which is indestructible and social dignity which is generated through interactions and can be promoted, threatened or violated7. Human dignity can better be understood from two approaches which can either be from a religious understanding which fro this report will refer to Christian/ Catholic perspective and the secular approach. The foundational moral concept of human dignity based on the theological belief of Christianity is that human beings are made in the likeness of God and their dignity should therefore, be respected where every human being deserves dignity which is due to God8. According to Mathew 25:40, the scriptures states that ‘in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me’ which obligates Christian believers not to use others as a means to an end which compliments with the secular based principles of Kantian theory of ethics which suggests that one should act so that they treat humanity, whether in their own person or in the person of another, always as an end and never a means9. Scriptural texts indicates that human dignity is not an option for Christians/ catholic believers since it is among the basic principles underlying the commandments and other moral concepts such as love. Leviticus 19:18 states “do not seek revenge or bear a grudge against one of your people, but love your neighbour as yourself. I am the Lord” This means revering others as oneself which culminates to dignity for self and others. According to secular ideology of Kantianism, dignity should not be compelled but generated free of will which corresponds with the view the Catholic Church has on human dignity where dignity is generated from the human person and should be free will10. From a Catholic point of view, human dignity is grounded on Imago Dei where dignity goes beyond any social orders and it cannot be justifiably violated by society. In addition, there exists a communal aspect to human dignity where individuals must be thought of not in exceedingly individualistic terms but as an intrinsically connected person to the wider society11. Human dignity is among the principles of catholic social teaching which recommends a need for a correct view of the human person as the image of God whose dignity is inherent and is generated by who an individual is rather than from what they do12. Through human dignity, the catholic social teachings indicate that a person becomes more self aware and is able to autonomously able to offer themselves and enter into communion with others. Regardless of the advancement in technology and economic progress witnessed globally, peace and justice which are fundamental for global economies and societies cannot be a reality unless people realize how great their dignity is, as God’s creations and His children as echoed by Pope John XXIII13. The understanding of human dignity as described by the Pope is such that people obtain dignity in the virtue of their nature and destiny, through attainment of total fulfilment in spiritual glory and through the manner in which people live and interact with others. According to Catholic catechism, the right to practice autonomy is for every person owing to the fact that it is indivisible from a person’s dignity as a human being14. The foundational moral concept of human dignity is applicable in various contexts such as in advocating for social justice and social equity, in provision of healthcare and is the basis for important legal, political and social issues of distributive justice, right to human life and basis for peace and justice15. From a secular perspective, human dignity is interrelated and interconnected with human rights as noted by The CPCE Presidium16. Dignity is considered a fundamental right for human beings as indicated in the Universal Declaration of Human rights established in 1948 which suggests that every person is free and equal in rights and in dignity. Beckley17 asserts that good economics does indeed advance overall respect for human dignity which compares with suggestions made by Ryan and Hillquit who indicates that in regards to social institutions, moral values and economic expediency are similar18. Cost benefit analysis that is embedded on the right ideals generates an exchange of dignity for dignity which is counter-productive in the long run. As suggested by Max Weber, social and moral values based on Christianity are favourable to economic advancement where there is rule of law, accountabilities and equal distribution of wealth and social amenities such as health care19. The primary principle of Christian economics as discussed by Rousseau20 is that mere possession of money is different from the mere use of it and therefore, every person should be willing to share what they possess Important to note is that modern market forces which advances consumerism, individualism and capitalism which often treats individuals as objects and not as persons which often distorts the social order where people are deprived dignity. Advertising is among modern concepts that have sought to overlook human dignity and instead objectify the human person. Since majority of the targeted is young children, the contents of the advertisements are critical in influencing the children’s perceptions of who they are and how they value others. Advertising has advanced concepts that downplay human dignity such as sexualisation, promotion of unhealthy body images, stereotyping of genders, and promotion of consumerism and invasion of privacy particularly in direct marketing. In relation to respect to human life, the catholic views are that human life is sacred as supported by Beckley21. Since human life is sacred, it is a sin and a violation of the human right to live, for anyone to procure an abortion since it violates God’s commandments which indicates that thou shall not kill. On secular point view, expectant mothers can procure an abortion if the life of both the mother and child are in danger and procuring it, would save the mother. Nevertheless, this sentiments have been met with criticisms as many argue on who decides who is to die or live. According to Duffy & Gambatese22, the secular view of human dignity is informed by a desire to obtain human satisfaction which is generated by human logic, ethics and justice. Secular views on human dignity out rightly discards religious principles as the foundation of morality and making decisions since secularists sees human dignity as closely linked with religion and thus, discard it on this base. Secular views on human dignity refutes the existent of inherent dignity that human beings naturally have and as such , refutes that particular dispositions and choices that respect the truth regarding human good are consistent with attaining existential dignity. Instead, secular views indicate that existential dignity relates to the establishing what is worth and how people should lead their lives23. These sentiments indicate that it is through people’s choices and actions that dictate whether they acquire the rights to dignity or not and therefore, there are those who fail to obtain dignity since they put themselves in the position of not obtaining them. Somerville24 notes that human dignity whether a secular or a Christian concept is the core element in the debate on euthanasia with proponents to the debate arguing that respect for human dignity should facilitate legalization of euthanasia while opponents to it arguing that respect for human dignity should ensure euthanasia remains prohibited. The author highlights two facets of dignity which carries the meaning of dignity from a religious and secular point of views which are namely intrinsic dignity which as earlier indicated is inherent in all humans due to the fact they are human where dignity is existent simply because one is a human being. The extrinsic dignity indicates that a person has dignity based on the situations in which they find themselves in and whether other people see them as having dignity25. In the facet of extrinsic dignity, dignity can be given or taken away and it relies on what one can and cannot do which contrasts with Christian view of human dignity which indicates that human dignity is informed by who a person is and not by what work one does. This brings additional questions to secular principles such as capital punishment, abortion, euthanasia. Be it as it may, respecting human dignity means that people must respect the human dignity of all people regardless of their nationality, religious affiliations, creed, culture, social status, gender, race, literacy level an culture and respect the value of humanity in general which means that individual consent to validate taking the life of a person whether a sickly person is not adequate to guarantee that human dignity is not desecrated26. As noted from the literatures highlighted, human dignity is comparable to justice in that it is easier to establish what encompasses a violation of human dignity that it is to explain what human dignity really is or is not. This means that the question of human dignity cannot be argued primarily based on religious and secular perspective because if it were so, it would put at risk the universal acceptability of human rights of which human dignity is the essential component. So, what are the implications of living or teaching about human dignity? One may ask. In-depth understanding of what human dignity entails and constitutes informs our choices, decision making, attitudes, actions and perceptions about others. In a Christian perspective, we are commanded to love our neighbours as we love ourselves, with the term neighbour being anyone whom we come into contact with, their culture, race, social status, beliefs, traditions, ideals and principles not withstanding. We are mandated to love them all27. By loving them in relation to dignity is ensuring their rights of worth which are characterized by choices, preferences and faith are respected and embraced as they are. Unconditional love as suggested by the Holy Scriptures reacts to actual dignity. In a day to day life, this means ensuring each person’s actions, choices and perceptions do not violate the dignity of others in terms of rights to choose, rights to autonomy and rights to be treated equally among others. This is because as indicated by Catholic social teaching, each person is considerably worth and loved in God’s eyes despite where they come from, their gender, religious affiliations, race and ideals. This means that living a life based on respect of dignity of self and others enhances the individual good which in turns serves the common good where rights and responsibilities meet and support one another as suggested by Somerville28. This informs debates on the beginning and end of life when discussing issues such as capital punishment, abortion, war, cloning of human beings, and euthanasia among others and ensuring that each individual in the society in developed or third world economies have equal access to all that are required for one to lead a full and fulfilling life such as equal access to quality housing, food, education, health care, clothing and work. The understanding that human dignity is the responsibility of a person towards themselves and towards others impacts on who they are as a person and as a member of a communion and ensures they strive to lead a moral life by making all the efforts to respect their on dignity and that of others and seeking for forgiveness from God for failure to honour the dignity of others either in thoughts or in deeds. Understanding the application of human dignity help individuals especially Christian believers to become more aware of their actions and choices and how they influence others29. This informs their choice and decision to fight for the rights of the less fortunate. In addition, advancing the Great commission they have been called to by God to preach to all nations through missionary work and fighting for what is just, fair and right not only evangelically but also participating in establishing fair and just social and political systems and structures in the society. Living and teaching on human dignity generates a people and a society who are better equipped and ready to counter modern- day issues such as globalization, evolution theories, race and gender issues, death and political systems and ideologies that threaten human dignity. Teaching about human dignity eradicates the concerns that arise on the ability of human dignity to serve as a consequential point of orientation of human perceptions and deeds as highlighted by Soulen & Woodhead30. The significance of human dignity in the modern society cannot be overemphasized as illustrated by its consistent mention and recommendations on it in varied founding documents such as constitutions and universal declarations. Soulen & Woodhead31 nevertheless argues that the concept of human dignity risks losing significance and impact in contemporary world due to overuse or lack of awareness and understanding about its importance. Being a Christian/ catholic influences greatly on how one understands the foundational moral concept of human dignity. Respecting human dignity for self and others for Christian believers is not an option but an obedience to God’s word to love Him and others (who are created in his likeness) and appreciating the inherent right of man where every individual both in social and political environments and institutions have to appreciate all and make accessible all that are necessarily to make each member of the society free and equal. Failure to respect the human dignity is therefore a sin32. Human dignity for a Christian is understood in God’s divine works of creation of human kind, God’s work of creation through Christ and the role of the church and consummation of God as the eschatological intention of creation33. For the Catholics faithful, safeguarding and respecting human dignity and upholding the value of every person regardless of their race, gender, social status, ideals and beliefs is the responsibility of each and every catholic faithful and is vital in confronting social and political dilemmas present in the society. Important to note is that sometimes suffering indignity and bearing it with dignity can be considered good for the Christian believer. As indicated in Philippians 2:7, Jesus Christ gave himself and his dignity included to the world which therefore compels Christians and catholic believers alike to pursue and do similarly to what Jesus did, where we set our dignity aside and become servants to others. Be it as it may, it would be morally and spiritually wrong for a catholic faithful to act in a way or make choices that would violate or take away the dignity of others and in fact doing so would be contrary to God’s teachings which states that one should do unto others what they would like done to them as discussed by Soulen & Woodhead34. This means respecting the human dignity of others in all instances. According to Soulen & Woodhead35, understanding human dignity from a secular perspective is rather problematic since it grants no position for vulnerability where lack of sensitivity and show of human vulnerability is thought as dignified. The secular approach presuppose that human beings are respected just because of their positive capabilities and logic which contradicts with illustrations of human dignity where people are seen to respect, safeguard and uphold human dignity by showing a sense of vulnerability in terms of being empathetic and sympathetic and being sad and grief stricken when others fall into misfortunes or when they are deprived of their dignity36. Failure to show vulnerabilities as suggested by secular approach indicates lack of sensitivity hence, less concern for human dignity. The foundational moral concept of human dignity should be applied in people’s daily lives to enhance respect for the fundamental nature of humanness and the life of every individual particularly issues pertaining about human life. The threat to human dignity occurs when debates on issues of humanness and human life such as capital punishment, abortion, wars, poverty, cloning, media consumption and euthanasia among others are used to advance outcomes that violates and undermines human dignity37. Whether using secular approach which ascertains that people have the right and accountability to offer meaning and shape to their present and future and developing a society using ethics founded on human ideals, reason and human capabilities or catholic/ Christian approach which interconnects human dignity with divinity, to understand human dignity, it is clear that human dignity is a concept and a virtue that transcends ideologies, cultures , social and political systems and seeks to enhance the essence of man in the universe/ society. The foundational moral concept of human dignity influences the kind of information which is produced and disseminated through the media and more importantly it informs the objectives and goals of policies and regulations placed in society in guiding individual actions regarding varied social and political aspects such as social justice, social equity and equality, peace and unity, which is translated in the catholic social teachings as communion with others. The implications of human dignity on Christian life is that the life of a person has infinite worth and must therefore be respected at all times and in all circumstances, there should be a minimum level of equality among people across the society to ensure that every person is able to survive and enhance their potential and every human being has particular inalienable rights to live, learn, work, associate , seek the truth , worship, and participate and partake their communal responsibilities. This means that all social issues and challenges can effectively be resolved and effectively and efficiently dealt with by analysing whether they enhance or violates or destroys human dignity. If they enhance human dignity they should be adopted and fostered and if they violates or destroys human dignity they should be discarded and done away with. Conclusion The report has analysed the foundational moral concept of human dignity. Just as justice, defining what human dignity is, is rather complex and harder than establishing what encompasses a violation of human dignity. As highlighted in majority of the secular and religious literature, human dignity is an essential component of the essence of humanness. From a Christian/ Catholic point of view, human dignity is grounded on Imago Dei where dignity goes beyond any social orders and it cannot be justifiably violated by society and it is based on the ideology that human beings are made in the likeness of God and therefore each person should be accorded the dignity given to God. From a secular approach, human dignity is generated by what one does and not who they are inherently. Regardless of the point of approach one takes to understand human dignity, it is clear that the concept interwove all social and political systems and issues and is elemental in resolving contemporary dilemmas affecting human life such as wars, poverty, poor health, insecurity, environmental degradation, death, race and gender discrimination, social injustices and social inequalities among others. References Beckley, H. Christian and economics in Meilaender, G. & Werpehowski, W. The oxford handbook of theological ethics. Oxford: Oxford University press. 2005. Catechism of the Catholic Church, paragraph 1705 Centesimus Annus, (The Hundredth Year), Encyclical Letter of Pope John Paul II, 1991. Compendium of the Catechism of the Catholic Church Duffy, R.A., & Gambatese, A. Made in God's image: the Catholic vision of human dignity. Paris: Paulist Press, 1999. Gabr, M. Health ethics, equity and human dignity. Cairo: Faculty of Medicine, Cairo University. 2011 Jacobson (2007). In Meilaender, G. & Werpehowski, W. The oxford handbook of theological ethics. Oxford: Oxford University press. 2005. Jacobson N. Dignity and health: a review. Social Science & Medicine, 64:292-302. 2007. Kant, I. Foundations of the Metaphysics of Morals. trans. L. W. Beck : New York, Library of Liberal Arts. 1959. Mater et Magistra, (Christianity and Social Progress), Encyclical Letter of Pope John XXIII, 1961 Matiti, .M.R. & Baillie, L. Dignity in healthcare: a practical approach for nurses and midwives. Sidney: Radcliffe Publishing, 2011. Meilaender, G. & Werpehowski, W. The oxford handbook of theological ethics. Oxford: Oxford University press. 2005. Nordenfelt & Edgar (2005) in Meilaender, G. & Werpehowski, W. The oxford handbook of theological ethics. Oxford: Oxford University press. 2005. Novak, M. The Judeo-Christian Foundation of Human Dignity, Personal Liberty, and the Concept of the Person. Journal of Markets & Morality, 1, no. 2, 107-121. 1998. Rousseau, R.W. Human dignity and the common good: the great papal social encyclicals from Leo XIII to John Paul II. London: Greenwood Publishing Group, 2002. Ryan, J.A. & Hillquit, M. Socialism: promise or menace? London: Harvard University. 1914. Somerville, M. Defining human dignity. Montreal Gazette (Canada), 2009. Soulen , R., & Woodhead, L. God and human dignity. Sidney: Wm. B. Eerdmans Publishing, 2006. The CPCE Presidium. Human rights and Morality. Vienna: Community of Protestant Churches in Europe. 2009. Retrieved on 31st Oct 2011 from http://csc.ceceurope.org/fileadmin/filer/csc/Human_Rights/Human_Rights_Library/Human_rights_and_morality__final_.pdf Read More

The foundational moral concept of human dignity based on the theological belief of Christianity is that human beings are made in the likeness of God and their dignity should therefore, be respected where every human being deserves dignity which is due to God8. According to Mathew 25:40, the scriptures states that ‘in as much as ye have done it unto one of the least of these my brethren, ye have done it unto me’ which obligates Christian believers not to use others as a means to an end which compliments with the secular based principles of Kantian theory of ethics which suggests that one should act so that they treat humanity, whether in their own person or in the person of another, always as an end and never a means9.

Scriptural texts indicates that human dignity is not an option for Christians/ catholic believers since it is among the basic principles underlying the commandments and other moral concepts such as love. Leviticus 19:18 states “do not seek revenge or bear a grudge against one of your people, but love your neighbour as yourself. I am the Lord” This means revering others as oneself which culminates to dignity for self and others. According to secular ideology of Kantianism, dignity should not be compelled but generated free of will which corresponds with the view the Catholic Church has on human dignity where dignity is generated from the human person and should be free will10.

From a Catholic point of view, human dignity is grounded on Imago Dei where dignity goes beyond any social orders and it cannot be justifiably violated by society. In addition, there exists a communal aspect to human dignity where individuals must be thought of not in exceedingly individualistic terms but as an intrinsically connected person to the wider society11. Human dignity is among the principles of catholic social teaching which recommends a need for a correct view of the human person as the image of God whose dignity is inherent and is generated by who an individual is rather than from what they do12.

Through human dignity, the catholic social teachings indicate that a person becomes more self aware and is able to autonomously able to offer themselves and enter into communion with others. Regardless of the advancement in technology and economic progress witnessed globally, peace and justice which are fundamental for global economies and societies cannot be a reality unless people realize how great their dignity is, as God’s creations and His children as echoed by Pope John XXIII13. The understanding of human dignity as described by the Pope is such that people obtain dignity in the virtue of their nature and destiny, through attainment of total fulfilment in spiritual glory and through the manner in which people live and interact with others.

According to Catholic catechism, the right to practice autonomy is for every person owing to the fact that it is indivisible from a person’s dignity as a human being14. The foundational moral concept of human dignity is applicable in various contexts such as in advocating for social justice and social equity, in provision of healthcare and is the basis for important legal, political and social issues of distributive justice, right to human life and basis for peace and justice15. From a secular perspective, human dignity is interrelated and interconnected with human rights as noted by The CPCE Presidium16.

Dignity is considered a fundamental right for human beings as indicated in the Universal Declaration of Human rights established in 1948 which suggests that every person is free and equal in rights and in dignity. Beckley17 asserts that good economics does indeed advance overall respect for human dignity which compares with suggestions made by Ryan and Hillquit who indicates that in regards to social institutions, moral values and economic expediency are similar18. Cost benefit analysis that is embedded on the right ideals generates an exchange of dignity for dignity which is counter-productive in the long run.

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