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7th version: 13.03.20Translated with Translator (free version)Refoundation and reformulation oft the Universal Declaration of Human Rights?Jean-Pol MartinOn December 9, 2019, Human Rights Day, the Süddeutsche Zeitung published an article with the headline: "The Dignity of the Individual - The UN Declaration of 1948 is based on an image of humanity shaped in Europe and America - this does not suit everyone" [1]. This becomes particularly clear in Article 1 of the Cairo Declaration [2], adopted by 45 Muslim states in 1990: "All human beings form a family whose members are united by submission to God and all are descended from Adam. In contrast, Article 1 of the UN Declaration emphasizes the autonomy of the individual and his or her freedom. How do such different conceptions of being human come about? From a political point of view, different images of humanity lead to different goals and priorities. And to other human rights. 1. Concept of human being for the 21st centuryThe following text summarises the findings of the author in his capacity as a French didactician and founder of the teaching model "Learning by teaching" (LdL) over the last 40 years. The individual components of the model are not intended to be scientifically substantiated and discussed. This has already been done in many places [3]. The sections 1.1. to 1.5. are taken from Martin 2018 [4]. Genesis: From 1980 onwards, in connection with the development and dissemination of the didactic concept of "learning by teaching" (LdL), an anthropological construct was established, which was intended to describe the functioning of human beings without recourse to models from the humanities. Related sciences included research on needs, happiness research, neuroscience, cognition research and systems theory. The result is a coherent whole consisting of descriptions of human needs and behaviour and, derived from these, recommendations for achieving states which are simply called "happiness". Life support, need and happiness The impetus for action is the maintenance of the functional efficiency of the organism. Actions that fulfil their task are rewarded by the release of hormones at the level of the brain (feeling of happiness). The need for action is referred to in everyday usage as need. These needs are communicated to the central nervous system so that it can take appropriate action. In this respect, the organism is permanently busy carrying out actions to satisfy needs. The satisfaction of needs is rewarded by feelings of happiness. Happiness: basic needs, control, flowHappiness can be defined as a permanent state of emotional well-being, with downward and upward fluctuations. In the positive area, under certain conditions, intensive flow experiences stand out, which can last longer. 1.1.1 The basic needs according to MaslowThe best known list of basic needs is by Abraham Maslow [5]. Sense/Transcendence Self-realization Social recognition Social relations Security Physiological needs Maslow distinguishes several levels of needs, starting from the physiological-biological ones, whose satisfaction is essential to sustain life, through the need for security, social inclusion and recognition, up to the need for meaning or transcendence. Here it must be emphasized that Maslow quickly revised his original idea that one must satisfy the respective lower level of need before heading for the next higher one. Furthermore, he is not the originator of the pyramidal arrangement. This was later done by his students. 1.1.2 The need for controlEmotion research points to the importance of the feeling of control. The cognitive psychologist Dietrich D?rner stated in 1983 [6]: "An essential characteristic of emotions seems to us to be that they are reactions to experiences of loss of control, regaining control, having or not having control. (...) In our opinion, loss of control generates emotions like fear, fright or anxiety. Regaining control creates emotions like pride, triumph, joy. In everyday language, control means "to be in control of the situation". Against this background, it is noticeable that all the basic needs listed by Maslow can be subordinated to an all-inclusive need, that of control. In fact, the physiological needs correspond to the task of keeping the individual functioning through care and the supply of energy. With regard to sexuality, which is one of the physiological needs, it does not aim at the life support of the individual, but at that of the species. The physiological needs signal that there is a need for action at the level of the organism and that its functioning is not impaired. The next level, the need for security, is also about control: the individual feels comfortable if he is not threatened and keeps his field under control. The need for social integration corresponds to control on the social level. This also applies to the need for social recognition. If the individual is recognised, it strengthens his self-confidence and his feeling of control. On the next level, the level of deficit needs is left. The need for self-realization is a need for expansion. Here it is no longer a matter of maintaining control, but of expanding control. One "controls" more and more areas of the world. Finally, the need for meaning can also be subsumed under the generic term "control". Man is striving to cognitively oversee and understand his life. 1.1.3 Information processing and control Information processing is not the goal, but only the means. Without the permanent processing of the information flowing from the environment, the organism would very quickly be cut off from the environment and no longer viable. Permanent cognitive control of the environment must be provided. In his study on intrinsic motivation, based on neurophysiological findings, Gerhard Portele (1975) concentrates on the positive feelings that are triggered by the processing of information on the neuronal level [7]. A prerequisite is that the brain is supplied with adequate stimuli: "1. organisms try to avoid or reduce overactivity. Underactivation attempts to increase it. In this respect they strive for an optimum of activation. (...) 8. in order to maintain the optimum level of activation, the organism must constantly receive new stimuli, because the activation triggered by a stimulus is reduced by adaptation. (...) The permanent state that is aimed at is the processing, the permanent reduction of the deviation, the creation of ever new consistency. (…)[8]. It is fun to process information. But not every information. It requires a certain consistency of stimuli: - Quantity : not too high and not too low (to avoid over- or underchallenge)- complexity: not too complex and not too simple- Tempo: not too fast and not too slow1.1.4 Explorative behaviour and flowThere is an urge not only to maintain but also to extend the cognitive control to shape life. Further fields of action are sought and cognitively penetrated. This applies to space, but also to time. One would like to know other countries but also other, past epochs and also look into the future. Dietrich D?rner examines the characteristics of successful problem solvers and emphasizes their explorative attitude [9]. The explorative attitude is the willingness of people to put themselves in situations that contain a high degree of uncertainty. The logical chain can be described as follows: explorative people seek out fields with which they are not familiar and try to assert themselves in these fields in a problem-solving manner. Every experience gained in this way is processed into an abstract, cognitive schema. The more experiences, the more schemata, the broader the cognitive map. A broad cognitive map ensures control over more areas, enables faster processing of new impressions and protects against emotional intrusion. It ensures that new situations are successfully mastered. The feeling of control is strengthened, self-confidence grows and thus the willingness to tackle unknown fields, i.e. to be explorative again. Explorative behaviour must be rewarded. The feeling of control achieved with explorative behavior in the case of success culminates in the flow effect described by Csikszentmihalyi (1999) [10]. In his view, flow is a feeling of flowing, of being absorbed in an action. The prerequisites are the following: - To enter unknown fields, to discover new things;- Situations with an open outcome, for which one bears responsibility;- Solving problems, mastering high demands;- Making the most of one's own resources;- feeling of self-denial;- Control over one's own actions and the environment.In principle, any demanding explorative activity can lead to flow. Sports like sailing or horseback riding have the characteristics that induce flow. Teaching, lectures, workshops are usually associated with flow, if you keep control over the process. 1.1.5 Providing tools for cognitive controlNeeds research with the needs pyramid and the neurosciences with the findings on information processing provide useful thinking tools. They provide explanatory models for the functioning of people and groups of people. To supplement this, system-theoretical elements are added. 1.1.5.1 Systems in the field of antinomies For example, observations from biology, physics and psychology show that entities maintain their internal systemic balance by permanently establishing the balance between integration and differentiation. Systems are continuously exposed to centripetal and centrifugal forces and, in order to maintain them, they have to use a great deal of energy to ensure that neither of these forces gains the upper hand. If the centripetal forces are stronger, the system implodes. In the opposite case, the system dissolves. This insight can be applied to people and groups of people. People move in the tension between antinomic needs. Antinomic need structure (after Martin 1994 [11]). Control - Indeterminacy Order - Chaos Clarity - Blur Simplicity - Complexity Integration - Differentiation Society - Individual Compulsion - Freedom Concretion - Abstraction Linearity - Non-linearity Centralisation - Decentralisation People consciously long for order, clarity, simplicity... But very quickly they get bored with such structures. Nature's blueprint provides that living beings permanently train to reduce indeterminacy, chaos, complexity and ambiguity. Humans are designed to seek out chaos, indeterminacy and complexity in order to create order, clarity and simplicity. The state that they have to create again and again for life support is the balance between both need tendencies. The reward for these efforts are flow feelings. The fact that a balance between the two need tendencies is never definitely achieved means that the person must constantly strive to maintain the balance. No sooner are we integrated in a group than we pay attention to our individuality and do not want to be assimilated. We demand freedom, as soon as we are given a lot of freedom, we already demand clear lines and a little more pressure. No sooner is this pressure exerted than we want more freedom. This applies to all dimensions. Political parties address different tendencies of need. For example, conservative parties address the need for peace and order. Progressive parties address groups of people who view innovations and changes positively and are prepared to endure uncertainty. Knowing this is very important because it gives us the opportunity to analyse why we feel uncomfortable in certain situations and want to change the existing structure. It is even more important that we understand our fellow human beings better and that we act in groups that we lead on the basis of their current needs. For each individual, the desired degree of freedom or leadership is different depending on the current situation. It is not possible to offer a group of people the degree of freedom or leadership that would satisfy every individual at any given time. Knowing this leads to more personal control in the respective situations. 1.1.5.2 Dialectical thinking The tension between order and chaos, between centripetal and centrifugal forces, between integration and differenciation, between rationalism and empiricism, between "spirit" and matter is recognized in philosophy. In this context, the dialectic of Hegel's example of history is particularly fruitful [12]. Indeed, development seems to unfold in the dynamics of thesis, antithesis and synthesis (on a higher level). In relation to everyday life, it means that every thought, every action leads to a counter-thought or counter-action. This counter-thought is to be welcomed, because it triggers a reflection which, if an effective strategy is used, is cancelled in a synthesis. Dialectical thinking permanently leads to an integration of apparently contradictory positions, which unite and develop further on a (higher) line of balance. This insight can be particularly fruitful for political actors, because it enables problems to be tackled jointly, across parties. 1.1.5.3 The 7 ways to effectiveness A final instrument for cognitive control is still to be introduced. These are principles that enable the successful structuring and implementation of projects. These principles have a moral component and can be applied to life in general [13]. The recommendations are self-explanatory, with the last point "Sharpening the saw" meaning that each principle must be gradually deepened and become sharper in application. - 1.be proactive- 2.having the end in mind from the beginning.- 3.Do the most important thing first.- 4. Think win/win.- 5.First understand, then be understood.- 6.Create synergies.- 7.Sharpen the saw.1.2.ConceptualizationOn the mental level, information processing is associated with positive feelings. However, flow is primarily rewarded by conceptualisation. Conceptualization is the creation of cognitive schemata that bundle extensive information into compact, action-motivating models that are related to the future. 1.3 Project as a happiness generating structureIn the search for task profiles that permanently require conceptualization, contain high potential for satisfying basic needs and at the same time permanently induce flow feelings, one quickly comes across the project structure. 1.4 Conceptualization as a basic needHappiness research (Bornmans 2011 [14]) leads to the insight that, if one refrains from philosophical and metaphysical speculation, human happiness depends on the satisfaction of the basic needs listed by Maslow. However, Maslow does not list thinking (information processing and conceptualization). This is due to the fact that it is only in recent decades that the neurosciences have brought the functioning of the brain into consciousness. 1.5 Summary and objectivesIf structures are to be created worldwide that are conducive to the development and happiness of people, they must meet the following criteria: - They must be suitable for all people to be able to satisfy their needs (according to Maslow);- They must promote information processing and conceptualization (thinking) to a high degree, especially through participation and civic involvement;- They must enable the continuous development of control;- They must promote exploratory behaviour and the development of cognitive maps;- They must stimulate and make dialectical thinking necessary. If a condition of human happiness is reflection and participation in collective reflection on the future of humanity, this activity should be prominently featured in the Universal Declaration of Human Rights.In order to give these goals a political dimension, they should be given legal status. 2. Needs as human rights?The anthropological model presented in section 1. as "Concept of human beeing for the 21st Century" is based exclusively on needs theory. Neither religion nor philosophy is used. The foundation of needs theory makes a universalistic claim. All people have the same needs, they only differ in the way they satisfy these needs, depending on their culture and personality. If this is indeed the case, human rights would have to be reformulated. The Declaration of Human Rights was drafted in 1948 and was based on different premises than those prevailing today. A reference to basic needs opens up other possibilities for implementation in everyday life and in legislation. 2.1 State of the discussionDennis-N. Warman addresses the question of the relationship between needs and human rights in a chapter of his dissertation (2017): "In the discussion between human rights and basic needs, the question of their relationship to each other arises again and again. For example, is the satisfaction of basic needs a human right? Or do human rights themselves constitute basic needs?" [15]. He comes to the following conclusion: "On closer examination, however, basic needs differ fundamentally from human rights and thus do not represent congruent concepts. (...) Nevertheless, basic needs play an important, not to be underestimated, role in the development of human rights. Figuratively speaking, basic needs form the foundation of human rights [16]. Here it becomes clear how difficult a clear distinction remains even for experts. Peter Schaber's comments read similarly: "Human rights are not, as various authors believe, based on basic needs. Central human rights, at least, are, it has been argued, based on the fundamental claim of a normative authority over oneself. Basic needs are thereby protected by certain human rights. They are protected because they play an important role in the exercise of normative authority. The actual object of protection, however, is the normative authority of people over themselves (...) How far exactly this idea of normative authority carries in terms of a justification of human rights is left open here. However, it undoubtedly, as much should have become clear, carries further than the idea of basic needs [17]. In principle, Schaber means with the term "normative authority" nothing else than what is named in the above described "human image for the 21st century" as control and as an all-integrating basic need. In this respect, Schaber is very close to the model represented here; he would only have to replace "normative authority" with "control". 2.2 The Genesis of the Universal Declaration of Human Rights of 1948The UDHRs were created after the Second World War in recourse to the natural law tradition whose roots go back to Greek antiquity. The philosophy of nature understood nature as original and of absolute, eternal inner regularity. In order to grasp the essence of man, the creators of human rights are dependent on the religious or philosophical tradition. From a God-given order of being, from an original or ideal state of human society, or from the "nature of man", only that which has previously been put forward as theological or moral premises can be read out as natural law. Such normatively charged natural law is thus based on a circular argument[18]. 2.2.1. The central concepts of the UDHRs and its historyThe central concepts from the CEMR, such as dignity, justice, freedom, equality and fraternity, have historically arisen at different points in time. Their meaning has changed over the centuries. 2.2.1.1 DignityOriginally, dignity simply meant "value". Dignity" is measured by what a person does for the community and it must be earned. In Aristotle's work, the logos, i.e. the reason inherent in the human being, is emphasized in the essence-like term "humanum". Accordingly, man receives dignity because, unlike animals, he is rational. He must preserve this dignity through the control of instincts. In Christianity man is the image of God. His dignity is God-given, he cannot lose it. Through the soul man becomes immortal and this fact gives him dignity. For Pico della Mirandola, dignity is based on the fact that, unlike animals, man has the freedom to create his own being. Schiller, on the other hand, does not see dignity as idealistic reverie, but rather, building on the satisfaction of elementary needs and the overcoming of material need: "No more of this, I beg you. Give him food, give him a home. "When you have covered your nakedness, dignity gives itself to you." [19]. For Franz Josef Wetz the true content of human dignity consists in the human rights that have been realized - a life in physical integrity, free self-determination and self-respect as well as in social justice [20]. At present, the justifiability of human rights is increasingly questioned by the still idealistically shaped concept of dignity (see Can Human Dignity Justify Human Rights? Statements on Dieter Birnbacher's approach [21]). 2.2.1.2. freedomFor Greco-Roman antiquity, freedom was not a good for all people, but a privilege of the upper class. In Israel, liberation from slavery and foreign domination was made a political issue very early on: freedom became a basic political right for all members of the people. In Christianity, freedom is taken over by Judaism but made a category of the "future world". For the Enlightenment, which is pursued by members of the bourgeoisie, freedom plays an important role, because the bourgeois elites want to free themselves from the oppression of the nobility. First of all, it refers to the intellectual liberation from traditional dogmas and prejudices, i.e. from barriers of thought. Freedom is only possible through reason. According to Kant only the morally behaving human being is free. For him free action and "moral action" are synonyms. The main theme of philosophy is inner freedom. But of course also the political freedoms, which are connected with the economic ones. The political freedoms are aspired to by the bourgeoisie, because it has the cultural and material resources to develop, but it is deprived of political power. For the non-privileged classes, material goods, which they subjectively do not yet have sufficient access to, are more important than freedom and participation or self-realization. The question therefore arises whether current human rights do not promote the interests of the bourgeoisie and neglect the needs of the less well-off. 2.2.1.3 EqualityIn ancient times, inequality was considered natural and in accordance with divine will. Nevertheless, the right to equality is found under the term isonomia in ancient Greece, which referred to equality before the law. Even for the sophists, people are unequal and there is a natural right of the strongest. Plato and Aristotle held on to the thesis of the natural inequality of people. He who has greater merits shall receive more. The Stoics first introduced the idea of the equality of all people on the grounds that all people share a common rational nature. In Christianity, however, the equality of men before God does not exist on earth. According to Thomas Hobbes, people in the natural state live egalitarian. Every human being is equal and free. In the American Declaration of Independence equality becomes an important right, as well as the right to life, to freedom and the pursuit of happiness. These demands are derived from the biblical belief in creation. For Jean-Jacques Rousseau, the equality and freedom innate in man must be socially realised. He rejects private property and the division of society into haves and have-nots. Currently, equality is understood as equality before the law. In addition, there is a desire for equal chances of happiness, the realization of which is not realistic. Nevertheless, it is a common task to create structures that create fair starting situations for all people (see for example John Rawls: A Theory of Justice, 1971 [22]. 2.2.1.4 JusticeFor Plato, justice exists in an ever-unchanged order that keeps wisdom, prudence and courage in a balanced relationship and is characterized by the primacy and dominance of reason. "To each his own" was Plato's principle of justice, which means "each in his place". In the Middle Ages, justice is not a human but a divine greatness. According to this view, justice can only exist in heaven and not on earth. However, Augustine and Thomas Aquinas hold on to the fact that there is a justice that is superior to earthly justice, founded in God, against which political conditions must be measured. Since the Renaissance, philosophy has tried to establish the concept of justice without reference to God. The Renaissance is based on natural law. Justice is already established in nature and man must strive to recognize this justice. For Rousseau, justice is a contractual relationship between people. The concept of justice from a social point of view is extended to social justice. This term no longer denotes human virtue, but the state of a society. There are many criteria by which the measure of justice can be judged. The question of weighting is important for many practical areas of life when it comes to correcting conditions that are considered unjust. This concerns educational opportunities as well as co-determination in companies, tax justice, a fair wage or the assessment of fair wages.2.2.1.5 FraternityThe idea of brotherhood originates from the philosophy of Stoa (from 300 BC) and from Judaism. It was also adopted into Christianity. Fraternity is founded on the common descent from a father. Jesus of Nazareth himself taught brotherhood in the commandment to love one's neighbor. The incarnation with Christ includes the incarnation of Christians among themselves and thus means the abolition of the natural and historical boundaries that divide them. You should not let yourselves be called Rabbi, for only one is your Master, but you are all brothers. Thus the great main difference that had hitherto divided the world insurmountably becomes obsolete. The difference between Israel and the Gentiles, between pure and unclean, between the elect and the non-elect. The Christian concept of brotherhood now prevails over all hierarchical orders of natural and historical boundaries. Today the concept of brotherhood can be translated as solidarity. In which the whole of nature is to be included.2.3 What are the motivations underlying human rights?The French "Declaration of Human and Civil Rights" originated in the dawn of the Enlightenment and in trust in human nature and reason. It was supported by the bourgeoisie, who pursued their own interests, which did not coincide with the needs of the entire people. The chosen terminology (freedom, equality, fraternity) shows that it was primarily about the emancipation of the economic and cultural elites, who resisted the paternalism and limitations of the nobility: Whereas the Declaration of 1789 was about the entitlement of citizens to revolution and a perspective of liberation of these citizens in the name of all people prevailed, the AEMR is primarily about a perspective of protection for potential victims of human rights violations (...). (Fritzsche, 2018, p.2) [23]. 2.4. The central concept of the UDHR redefined in terms of needs theoryThe question arises as to how the terms so important in the AEMR will be eliminated in the new model. They do not disappear, but are bound to life situations and thus translated from the abstract into the concrete. - Human beings gain dignity when they satisfy their needs- Freedom is the possibility to satisfy one's needs without hindrance- Equality is the same chance for all people to satisfy their needs- Justice is a balance between freedom and equality- Fraternity is the possibility of gaining more control over present and future life through cooperation2.5. SummaryThe central concepts of the UDHR, dignity, freedom, equality, justice and fraternity are constructions that originate from religion and philosophy and represent idealistic projections. They do not describe man as he is, but how the elites would like to see themselves. This is particularly true of the concept of dignity, which assumes that human beings are more valuable than all other natural creations. And in order to justify this concept, various qualities are emphasized, such as reason, the divine, freedom and equality, which seem to distinguish him from birth (natural law). No rights can be established on this basis. A justification based on the theory of needs is linked to the real constitution of man as described in 1. 3. The "New" Human Rights: Political ImplicationsThe model described under "Concept of Human beeing for the 21st Century" contains not only the basic needs listed by Maslow but also numerous additions that must also be taken into account when drawing up a list of human rights. The most important addition is the right to information processing and conceptualization (Art.1: Right to think). In this respect, the listing of the "New Human Rights" must also open up a framework that takes into account other central dimensions, namely exploratory behaviour, the creation of spaces for gaining control, dialectical thinking and the project structure as a setting conducive to happiness. 3.1 Reorganization and assignment [24]Under each section are the numbers of the articles from the Universal Declaration of Human Rights (UDHR), which can be linked to the content of this section:Preamble:Happiness The goal of all measures worldwide is the creation of structures (economic, political, ethical) that ensure more development for nature and happiness for all living beings. The following articles provide the prerequisites for this. UDHR: - Article 1: Thinking The central basic human need is thinking (information processing and conceptualisation). Conditions must be created so that all people have access to information and the possibility of conceptualisation. Thinking presupposes the realisation of Articles 2 to 6. UDHR: Articles 18, 19, 26, 27 Article 2: Health All measures are taken worldwide to enable living beings to satisfy their physiological needs (e.g. sleep, hunger, sexuality). Nature as a reservoir is handled carefully and gently. UDHR: Articles 24, 25 Article 3: Security Worldwide efforts are being made to create structures that ensure maximum safety for all living creatures. Nature is also treated with care in this context. UDHR: Articles 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 14, 15, 17, 22, 28 Article 4: Social inclusion It is ensured worldwide that living beings can move in a socially supportive environment. Structures are to be created that support self-realization socially. UDHR: Articles 1, 16, 20, 22, 25, 26, 27 Article 5: Self-fulfilment and participation It must be ensured worldwide that living beings can develop all their potential. In doing so, nature must be treated with care. The development of the individual can only take place within the framework of the structures surrounding him. It must be possible to influence these structures, i.e. to participate. Society is dependent on as many people as possible making their intellectual, emotional and material resources available for this purpose. UDHR: Articles 12, 13, 17, 18, 19, 20, 21, 23, 24, 25, 26, 27 Article 6: Sense It is ensured worldwide that living beings can experience their lives as meaningful and satisfying. UDHR: - 3.2.The necessary structures: political programmeThe conditions under which the aforementioned rights can be exercised are described below. They can also be formulated as a political programme. In all cases, it is a matter of satisfying the all-inclusive need for control. 3.2.1 Art.1 The right to thinkThinking serves the cognitive control of the situations experienced for the purpose of life support. Thinking is the process of information processing and conceptualization. The promotion of thinking activities increases the individual and collective control competence of people. To this end, appropriate structures must be offered: in school (contents and methods) and at the workplace (conceptualisation possibilities). But it is also the task of politics to organise the shaping of the community in such a way that citizens are involved in its optimisation and thus find a broad, relevant field for conceptualisation (citizen participation). From the UDHR, Art.1, 18, 19 and 27 (freedoms), Art. 26 (right to education) are concerned.in this context, the cognitive tools already introduced are used: the respect of antinomies (systems theory), dialectical thinking, the 7 ways to effectiveness of R.Covey. The development of an exploratory behaviour is favourable. From an epistemological perspective, Popper's falsificationism (trial and error) is recommended. The development of empathy should also be encouraged, i.e. the ability to think oneself into other positions.3.2.2 Art.2 The right to healthHealth care is the prerequisite for life support. It is a matter of keeping the organism functionally under control. This control is directed at internal body processes, in that the organism absorbs energy and uses it economically. This therefore concerns nutrition and intellectual and physical activity (sport). Important for the control of the organism is the mental processing of impulses from the body or from the environment: through appropriate techniques, life events - even painful ones - should be received and processed in a generally positive way (mental health). Furthermore, individual and collective permanent work must be done to maintain and optimise the environment (environmental protection). All these objectives give rise to a wide range of rights, which are formulated and lead to laws. From the UDHR, Art. 24 (right to rest and leisure) and Art. 25 (right to welfare) are affected.3.2.3 Art.3 The right to safetySecurity plays a major role in people's lives. In terms of life support, it expresses itself as a feeling of control. It is therefore legitimate for the AEMR to devote a great deal of attention to this issue and to focus on the rights of defence. Nevertheless, priority must be given to rights of benefit such as the right to work and the right to housing, because they affect the whole attitude to life. The task of ensuring people's security is the responsibility of the state. However, security not only includes protecting citizens against attacks, but also planning for the future, both in terms of the material resources of the country and the education of young people. The expansion of life skills and opportunities for self-realization increase current and future security. The feeling of security has not only individual but also social implications. Insecurity conveys a feeling of unease, which can also have a negative impact on the social environment, in the form of aggression, unrest and violence. Other dimensions also affect the feeling of security. For example, the impression that state and society do not generate injustice has a positive effect on well-being. It is therefore a task of the state to strive for prosperity for its citizens. The following articles from the UDHR can be assigned to the right to security: Art.3 (right to life and liberty), Art.4 (prohibition of slavery and the slave trade), Art.5 (prohibition of torture), Art.6 (recognition as a legal person), Art.7 (equality before the law), Art.8 (right to legal protection), Art.9 (protection against arrest and expulsion), Art.10 (right to a fair trial, Art.11 (presumption of innocence), Art.12 (individual's sphere of freedom, Art.14 right of asylum, Art.15 (right to nationality), Art.17 (right to property), Art.22 (right to social security) Art.28 (social and international order)3.2.4 Art.4 The right to social integration and social recognitionAll studies on happiness point to the importance of social inclusion and social recognition. In terms of needs theory, it is not surprising, since contact with other people enables the satisfaction of all needs listed at the beginning: Thinking activities, physiological needs, health, security, social inclusion, participation and self-realization, and meaning. It is the task of politics to give priority to these needs. This concerns urban planning and architecture as well as the organisation of work, which must be family-friendly, and the establishment of meeting places that enable citizens to get together. Civic participation is also an element that promotes cohesion within the population. The way in which minorities are dealt with is also important. Finally, measures are recommended to encourage the development and consolidation of citizens' identification with the state and their place of residence. Finally, a sense of justice and legal stability are also beneficial. Corruption and political misconduct are violations of Article 4 (social inclusion and recognition) From the UDHR, the following articles are to be assigned: Art.1 (equality, fraternity), Art.16 marriage and family Art.20 freedom of assembly and association, Art.22 (right to social security), Art.25 (right to welfare), Art.26 (right to education), Art.27 (freedom of cultural life)3.2.5 Art.5 The right to participation and self-realisationSelf-realization corresponds to a need for expansion. Maslow says, "What a man can do, a man must do." It is the extension of control and the acquisition of additional material and non-material resources. This also includes participation in projects and activities that affect the community. The field for self-realization and participation is the workplace, but also political work in the cities and communities. Here all skills are demanded and promoted, but above all reflection and conceptualisation. Planning for the future of society and the world are tasks that concern all people and ensure our survival as a species and the preservation of the earth. Participation and self-realisation are not mentioned as rights in the UDHR. After 1948, the focus was on the protection of human beings; the majority of the articles were intended as defensive rights. Nevertheless, the following articles can be assigned to this goal: Art.13 (freedom of movement and emigration), Art.17 (right to property), Art.18 (freedom of thought, conscience and religion), Art.19 (freedom of assembly and expression), Art.21 (right to vote), Art.23 (right to work, equal pay), Art.24 (right to rest and leisure), Art.25 (right to welfare), Art.26 (right to education), Art.27 (freedom of cultural life). Here it becomes clear that people should be protected above all against external interference. Self-realization goals are not listed. The UDHR distinguishes between rights of defence, performance and protection rights and participation rights. Due to the changed situation, the latter are more in the focus today.3.2.6 Art.6 The right to meaningReflection on the meaning of one's own life also serves to control. To this end, religions and philosophies provide patterns of interpretation. Through them one can control one's own life, set goals and check whether these goals are being achieved. Society is called upon to provide rational systems of meaning. This happens mainly in schools and universities, but also in companies, associations and parties. However, the range of sense systems available today is still very heterogeneous, with the result that an understanding of human wishes and needs is only possible with great effort. The state of anthropological research, in particular psychology, brain research, needs and happiness research, is now so advanced that it will be possible to establish a consensus-based image of humanity. This will facilitate a discussion about goals and structures. A scientific justification of the terms from the AEMR could lead to an illustration and concretization and thus to an operationalization in the political discourse. For example, recourse to Schiller shows that dignity can be measured by the degree of satisfaction of needs. Freedom, in turn, can be specified negatively (protection from oppression) or positively (opening up life opportunities). Here it is noticeable that many spaces still need to be opened up in the area of positive freedom. At present, efforts are being made to establish human rights education as a subject in schools. This would be a place where reflections on meaning could be intensified. 4. PrioritisationsThe restructuring of human rights undertaken is intended:- ensure that the concepts are linked to the life and well-being of the people;- enable a rapid overview of needs and the respective necessary priorities;- initiate a permanent need- and happiness-oriented reflection in everyday life, which provides a rational basis for making decisions;- allow a comparison of people's life situations, which leads to different prioritizations;- provide a foil for the analysis of people's situations of happiness or unhappiness: without much effort it can be seen immediately that prison inmates, asylum seekers in anchorage centres, children in homes and severely disabled people have to overcome considerable obstacles which can be removed with appropriate measures; of course the inclusion approach is a good way forward.- The need foil also facilitates empathy and self-reflection: can this person be happy? Am I happy and if not, what can I do to become happy?OutlookShift of emphasis in the UDHR: social, economic and cultural rights (ESC) (see also Fritzsche 2018 [25]). From "Understanding human rights" [26]: - These rights concern the living and working together of people as well as basic needs. They are based on the idea of equality and guaranteed access to essential social and economic goods, services and opportunities. With the effects of early industrialization and the rise of the working class, they increasingly moved into the international consciousness, because these developments led to new demands and ideas about the importance of a life in dignity.- Social rights are necessary for full participation in social life. These include the right to education and the right to found and have a family, but also many of the human rights that are often considered "civil" rights: for example, the right to rest, medical care, privacy and protection from discrimination.- Economic rights include the right to work, to an adequate standard of living, to housing and the right to a pension for the elderly or disabled. Economic rights reflect the fact that a certain standard of material security is necessary for the respect of human dignity, and also that it can be psychologically degrading not to work in a meaningful way.- Economic rights include the right to work, to an adequate standard of living, to housing and the right to a pension for the elderly or disabled. Economic rights reflect the fact that a certain standard of material security is necessary for the respect of human dignity, and also that it can be psychologically degrading not to have meaningful work or to be homeless.- Cultural rights refer to the cultural "lifestyle" of a community. They often receive less attention than other types of rights. They include the right to participate freely in the cultural life of the community and, in some ways, the right to education. For minorities, however, many other rights that are not classified as "cultural" rights are also important in order to preserve their particular culture within a society: for example, the right not to be discriminated against and the right to equal protection by law.- Economic, social and cultural rights are laid down in the International Covenant on Economic, Social and Cultural Rights (ICESCR) and also in the European Social Charter. Minority rights are set out in the European Framework Convention on Minority Rights.- Quotes: "The appalling reality ... is that states and the international community as a whole still far too often tolerate violations of economic, social and cultural rights - violations which, if they were to violate civil and political rights, would provoke horror and indignation and lead to concerted demands for immediate reparation". Statement of the UN Committee on Economic, Social and Cultural Rights to the Vienna Conference "The right to development is an inalienable human right by virtue of which all individuals and peoples have the right to participate in, contribute to and benefit from economic, social, cultural and political development in which all human rights and fundamental freedoms can be fully realised".Literature- Fremuth, Michael-Lysander, 2019. Human rights. Basics and documents, bpb Bonn.- Fritzsche, Karl-Peter, 2016. Human rights. An introduction with documents. 3rd, extended and updated edition.Stuttgart: UTB.- Martin, Jean-Pol, 2018. Learning by teaching: Conceptualization as a source of happiness. In: Olaf-Axel Burow, Stefan Bornemann (eds.): The Great Handbook Teaching & Education in Schools. Carl Link Verlag, 2018. pp. 345-360.References- "The Dignity of the Individual - The UN Declaration of 1948 is based on an image of humanity shaped in Europe and America - this does not suit everyone" . - The Cairo Declaration of Human Rights in Islam [1] - Jean-Pol Martin: For the development of partial didactic competences in pupils - Foreign language teaching on the learning theoretical basis of the information processing approach. Dissertation University of Giessen 1985, published by Narr Verlag, Tübingen 1985, ; Proposal of an anthropologically based curriculum for foreign language teaching. Narr Verlag, Tübingen 1994; "World improvement competence" as a learning goal? In: Pedagogical action - science and practice in dialogue. 6th year, 2002, issue 1, pp. 71-76 (with Guido Oebel) Learning by teaching - Paradigm shift in didactics? In: German lessons in Japan. (= Journal of the Japanese Teachers' Association. Issue 12). Autumn 2007,p. 4-21; Learning by Teaching: Conceptualization as a source of happiness. In: Olaf-Axel Burow, Stefan Bornemann (eds.): The Great Handbook Teaching & Education in Schools. Carl Link Verlag, 2018. pp. 345-360. - Martin, Jean-Pol, 2018. Learning by teaching: Conceptualisation as a source of happiness. In: Olaf-Axel Burow, Stefan Bornemann (eds.): Das gro?e Handbuch Unterricht & Erziehung in der Schule. Carl Link Verlag, 2018. pp. 345-360. - Abraham Maslow (1981): Motivation and personality. Hamburg. Rowohlt. - D?rner, Dietrich, et al. (ed.)(1983): Lohhausen. Dealing with uncertainty and complexity. Bern: Huber, S.433 - Gerhard Portele: Learning and Motivation, Beltz Verlag, 1975 -Portele, 235 f. - D?rner.D. Lohhausen. Dealing with uncertainty and complexity.Bern: Huber.S.331 ff. - Csiksentmihalyi, M. (1999): Live well! How to make the best of your life. Stuttgart. Klett-Cotta. - Jean-Pol Martin: Proposal for an anthropologically based curriculum for foreign language teaching. Habilitation thesis University of Eichst?tt 1992, Narr Verlag, Tübingen 1994, p.109ff. - Hegel, Georg Wilhelm Friedrich: System of Science. First part: The Phenomenology of the Mind. Bamberg and others, 1807 - Stephen R. Covey. The seven ways to effectiveness. Principles for personal and professional success. 49th edition. GABAL- Stephen R. Covey. The seven ways to effectiveness. Principles for personal and professional success. 49th edition. GABAL publishing house Gmbh. 2018. - Bormans, L. (ed.)(2011). Happiness. The Worldbook of Hapiness, Cologne. Dumont - Dennis-N. Warman (2017) Energy as a human right. A right to access to basic energy services as a human right under the International Covenant on Economic, Social and Cultural Rights. Series: Studies on International, European and Public Law. S.93 - Dennis-N. Warman, 112 - Peter Schaber (2011). Human Rights and Basic Needs. Yearbook for Law and Ethics / Annual Review of Law and Ethics. Vol. 19, thematic focus: Political Ethics / Political Ethics (2011), pp. 163-176. published by: Duncker & Humblot GmbH. S.15 - The statements under 2. are based on countless readings, especially texts stored on the Internet, not least Wikipedia articles. The following lemmas are involved: Dignity, freedom, equality, justice, brotherhood, natural law, human rights, dignity, human dignity. Some Wikipeida text passages were taken over unchanged, others were reformulated, depending on the context. The selection and reduction of complexity made by the author is the actual, meaningful achievement. From a scientific point of view, an exact identification of the Wikipedia sources makes no sense. A critical examination by the reader establishes plausibility. - Friedrich Schiller: Complete Works, Volume 1, Munich 31962, p. 248." - Wetz, Franz Josef: The dignity of human beings is palpable. A provocation. Stuttgart: Klett-Cotta 1998 - Can human dignity justify human rights? Statements on Dieter Birnbacher's approach. Ais Issue 3/2013, pp. 30-38. Statements by Christian Neuh?user, Ralf Stoecker, Nikolaus Knoepffler and Bernd Ladwig. Information philosophy. The journal that informs about philosophy. [2] - John Rawls: A Theory of Justice (= Suhrkamp Paperback Science. Volume 271). Suhrkamp, Frankfurt am Main 1979 - Fritzsche, Karl-Peter, 2018. universal declaration of human rights [online]. socialnet encyclopaedia. Bonn: socialnet, 10.12.2018 [accessed on: 02.03.2020]. Available under: Universal Declaration of Human Rights. - Taken from Martin, 2018, p.356ff. - Fritzsche, Karl-Peter, 2018. universal declaration of human rights [online]. socialnet encyclopedia. Bonn: socialnet, 10.12.2018 [accessed on: 02.03.2020]. Available under: Universal Declaration of Human Rights - Compass human rightsTranslated with Translator (free version) ................
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