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Human Rights: Fact or Fancy?, by Henry B. Veatch
Free PDF Human Rights: Fact or Fancy?, by Henry B. Veatch
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In his provocative and highly readable study, Human Rights: Fact or Fancy?, Henry B. Veatch finds the basis for human rights in natural law. He builds his argument step by step, carefully laying the foundation for his central assertion that our basic rights are discoverable directly in the facts of nature. Although the bulk of contemporary concern is with the law only and not with ethics, Veatch insists that this approach is mistaken because it leaves no place for what Aristotle called "a natural justice." Law must be based on ethics, he maintains, and ethics in turn must be grounded in fact and therefore must have a basis in nature.
- Sales Rank: #2964935 in Books
- Published on: 2007-05-15
- Original language: English
- Number of items: 1
- Dimensions: 9.21" h x .58" w x 6.14" l, .86 pounds
- Binding: Paperback
- 276 pages
Most helpful customer reviews
2 of 5 people found the following review helpful.
Gaining a better understanding of the basis for human rights
By S. Mistretta
This book was recommended in another book that I read: "Another Kind of Learning" by James V. Schall. There has been so much talk recently in the media about human rights that I wanted to understand better what human rights are and the basis for them. This book has certainly helped me understand human rights better. Some key points to me are: 1) modern philosophical theories, namely telelogy and deontology, don't provide an adequate basis for human rights, 2) natural law theory does seem to provide a basis for human rights, and 3) modern science, specifically the hypothetico-deductive method cannot be an adequate basis for human rights.
This book contains is a lot of interesting observations and the arguments are logical. However, I found that the author's writing style made it a little difficult to follow his thoughts at times. I think the text could have been edited further to make the content more concise. Nevertheless, I can recommend this book to those who are looking for a more in-depth discussion of human rights.
As a side note, I think that all practicing scientists and engineers should at least read the the last chapter on "Law and Ethics In Search of a Physics or Metaphysics." This is a very interesting discussion of philosophy of science which is all too necessary in this day and age where so many people cannot distingish between philosophy and natural science.
5 of 7 people found the following review helpful.
Another excellent book by Veatch: bravo!
By Aquinas
Let me repeat what I said in a review of one of Veatch's other books:
"Veatch is a consummate teacher - even though sadly he no longer is in the land of the living, reading this book is like having him here in the living room with you - he radiates personality and a kind of simple joy in teaching. He is the kind of guy I would have liked to have met - alas being in separate continents made that would have been difficult! Leaving aside that Veatch is a great communicator, why is the content of the book any good and what is it about anyway?".
Well, his basis thesis here is building on the theme of his other books: that just as the proper end of an acorn is to become an oak, so too man has a proper end and that proper end can only be achieved through living an examined life, living intelligently so that the emotions are controlled and are trained to respond appropriately. In other words, we have to go into training. Put simply, our proper end is to become a virtuous man or woman, as the case may be. Now, Veatch is quite clear that his conclusion on this is completely independent of religion - thus if there is no God, the proposition still holds good - like the acorn we have a proper end and if we go against that and live our lives unintelligently and without fostering the virtues, we will be unhappy.
A key point for Veatch is that virtue and ethics are embedded in the fact of nature. He shows how utilitarianism and Kantianism have no real foundations. Utilitarianism is explanatory when one simply says I should do what gives me the greatest benefits and pleasures but there is no explanation for the leap which says that I should do what gives the greatest benefits and pleasures for everyone. In other words why does a utilitarian become an altruist - what's the logic? Likewise, Veatch shows that Kant by separating nature (facts) from morals and simply saying that one ought to do something because one ought to do it leaves one with the question: why? Modern Kantians try to locate the "ought" in intuition but, as Veatch notes, is "intuition" often not a disguise for blind prejudice? Veatch locates human rights in nature but he sees them rather negatively i.e. I need life, liberty and property to enable me to live the life that nature requires me to live, i.e. to live the examined Socratic life. One problem with this approach is that is requires that I be fully compos mentis to have rights and this does not seem to do justice for those who are mentally impaired not does it do justice to those who are in vitro and have not just reached sufficient cognitive ability to begin living the Socratic life.
As with previous books, Veatch shows with literature (Jane Austin is a favourite for him) how we know when a person is living that kind of life and how we know that a person has somehow missed the mark. Veatch importantly shows that living an examined life, which involves a commitment to a life of virtue where the emotions are brought under the control of the intellect, would not result, if applied by all, to a cloning of human beings, as if we all became like Socrates - no, he shows that we see Socratic characters in the literature of Jane Austin, characters living in a completely different milieu to Socrates but yet guided and moulded by his noble spirit. I was struck by the thought that is it not the same with the saints canonised by the Catholic Church? Such diversity of characters - the enormous difference between say St John Vianney (simple peasant priest) and say St Thomas Aquinas (one of the greatest philosophers of the second millennium). No Veatch is right - prescribing living an examined life does not lead to cloning.
There are four important variations on a theme which emerge in the latter part of the book which I want to quote from:
The First variation: no conflict between science and Aristotle
The apparent conflict between a teleological view of nature (i.e. an acorn is destined to be a majestic and noble oak - being an oak is its final cause to use Aristotle's languag and the raw date type approach of modern science whose purpose is to have technological domination over nature). Veatch poses the question about why we worry about this conflict noting that
"(i) a natural-law ethic cannot but presuppose a teleology in nature, and yet (ii) that such a natural teleology cannot be other than radically at variance with the non-teleological account of nature that is give by science? It would seem that we could now reply by merely noting that, given the implications of the modern science's reliance upon the hypothetico-deductive method, it turns out that a mechanical and nonteleological view of nature, which is taken as basic in science, can claim not the slightest evidential superiority over the older Aristotelian teleological account. And yet who is there among us who, from childhood, has not been indoctrinated with the prejudice that this older teleological account was displaced and was forever superseded, once modern science has made its advent upon the scene in the seventeenth century?"
The second variation: The scientific approach is a pragmatic one - it is not interested in what a thing is but what it yields for us technologically
"Although a philosophical knowledge of nature and the natural world aims at an account of nature or the world as it really is, for a scientific knowledge of nature such a realism is largely irrelevant, if not misleading. In other words, from the point of view of science and of scientific method generally - at least in terms of the hypothetico-deductive method - it makes no difference that the world of nature, or the things of nature, are really like so long as the account of nature which the scientist gives is found to pay off pragmatically - that is, in affording us a control over nature"
The third variation: Veatch locates the modern scientific approach in Descartes (the static view of mathematical objects applied to nature is intrinsically nontelelogical) but mainly in Kant:
"For what does Kant's Copernican Revolution in philosophy in the main vouchsafe to us if not that, being frustrated in our longtime human efforts to bring our theories and ideas into conformity with objects (that is, with reality or with objects as they really are), we can now obviate this frustration by occupying ourselves henceforth with the far more hopeful and fruitful business of bringing objects into conformity with our theories and ideas"
And, for Veatch, this is precisely what modern science does: it brings a hypothesis to the table and tests it against nature.
Fourth variation: scientific knowledge is a different type of knowing:
"For what possible conflict or incompatibility need there be between knowing things on one level as they are in themselves and as our common sense experience reveals them to be, and knowing them on an another level only as they are made to appear to be, as a result of our imposing upon the date our own classifications and ordering schemes, not for the purpose of knowing the truth about things but only of knowing how best to manipulate them to own ends and to our own advantages?"
Is Veatch successful - would he convince a person brought up on a diet of relativism? It would be nice to think he would be successful but I fear a dyed in the wool relativist would likely turn up his nose.
A person earnestly seeking to understand the relevance of Aristotelian ethics for modern life but who is troubled by the claims of science will be cheered that this book provides a sensible alternative. However, some may still be unhappy about the conflict between Aristotle and science.
Thanks again to James V Schall for another excellent recommendation!
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