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Essay on Human Rights: Samples in 500 and 1500

• Updated on  
• Dec 9, 2023

Essay writing is an integral part of the school curriculum and various academic and competitive exams like IELTS , TOEFL , SAT , UPSC , etc. It is designed to test your command of the English language and how well you can gather your thoughts and present them in a structure with a flow. To master your ability to write an essay, you must read as much as possible and practise on any given topic. This blog brings you a detailed guide on how to write an essay on Human Rights , with useful essay samples on Human rights.

This Blog Includes:

The basic human rights, 200 words essay on human rights, 500 words essay on human rights, 500+ words essay on human rights in india, 1500 words essay on human rights, importance of human rights, essay on human rights pdf.

Also Read: Essay on Labour Day

Also Read: 1-Minute Speech on Human Rights for Students

What are Human Rights

Human rights mark everyone as free and equal, irrespective of age, gender, caste, creed, religion and nationality. The United Nations adopted human rights in light of the atrocities people faced during the Second World War. On the 10th of December 1948, the UN General Assembly adopted the Universal Declaration of Human Rights (UDHR). Its adoption led to the recognition of human rights as the foundation for freedom, justice and peace for every individual. Although it’s not legally binding, most nations have incorporated these human rights into their constitutions and domestic legal frameworks. Human rights safeguard us from discrimination and guarantee that our most basic needs are protected.

Did you know that the 10th of December is celebrated as Human Rights Day ?

Before we move on to the essays on human rights, let’s check out the basics of what they are.

Also Read: What are Human Rights?

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Here is a 200-word short sample essay on basic Human Rights.

Human rights are a set of rights given to every human being regardless of their gender, caste, creed, religion, nation, location or economic status. These are said to be moral principles that illustrate certain standards of human behaviour. Protected by law , these rights are applicable everywhere and at any time. Basic human rights include the right to life, right to a fair trial, right to remedy by a competent tribunal, right to liberty and personal security, right to own property, right to education, right of peaceful assembly and association, right to marriage and family, right to nationality and freedom to change it, freedom of speech, freedom from discrimination, freedom from slavery, freedom of thought, conscience and religion, freedom of movement, right of opinion and information, right to adequate living standard and freedom from interference with privacy, family, home and correspondence.

Also Read: Law Courses

Check out this 500-word long essay on Human Rights.

Every person has dignity and value. One of the ways that we recognise the fundamental worth of every person is by acknowledging and respecting their human rights. Human rights are a set of principles concerned with equality and fairness. They recognise our freedom to make choices about our lives and develop our potential as human beings. They are about living a life free from fear, harassment or discrimination.

Human rights can broadly be defined as the basic rights that people worldwide have agreed are essential. These include the right to life, the right to a fair trial, freedom from torture and other cruel and inhuman treatment, freedom of speech, freedom of religion, and the right to health, education and an adequate standard of living. These human rights are the same for all people everywhere – men and women, young and old, rich and poor, regardless of our background, where we live, what we think or believe. This basic property is what makes human rights’ universal’.

Human rights connect us all through a shared set of rights and responsibilities. People’s ability to enjoy their human rights depends on other people respecting those rights. This means that human rights involve responsibility and duties towards other people and the community. Individuals have a responsibility to ensure that they exercise their rights with consideration for the rights of others. For example, when someone uses their right to freedom of speech, they should do so without interfering with someone else’s right to privacy.

Governments have a particular responsibility to ensure that people can enjoy their rights. They must establish and maintain laws and services that enable people to enjoy a life in which their rights are respected and protected. For example, the right to education says that everyone is entitled to a good education. Therefore, governments must provide good quality education facilities and services to their people. If the government fails to respect or protect their basic human rights, people can take it into account.

Values of tolerance, equality and respect can help reduce friction within society. Putting human rights ideas into practice can help us create the kind of society we want to live in. There has been tremendous growth in how we think about and apply human rights ideas in recent decades. This growth has had many positive results – knowledge about human rights can empower individuals and offer solutions for specific problems.

Human rights are an important part of how people interact with others at all levels of society – in the family, the community, school, workplace, politics and international relations. Therefore, people everywhere must strive to understand what human rights are. When people better understand human rights, it is easier for them to promote justice and the well-being of society. 

Also Read: Important Articles in Indian Constitution

Here is a human rights essay focused on India.

All human beings are born free and equal in dignity and rights. It has been rightly proclaimed in the American Declaration of Independence that “all men are created equal, that they are endowed by their Created with certain unalienable rights….” Similarly, the Indian Constitution has ensured and enshrined Fundamental rights for all citizens irrespective of caste, creed, religion, colour, sex or nationality. These basic rights, commonly known as human rights, are recognised the world over as basic rights with which every individual is born.

In recognition of human rights, “The Universal Declaration of Human Rights was made on the 10th of December, 1948. This declaration is the basic instrument of human rights. Even though this declaration has no legal bindings and authority, it forms the basis of all laws on human rights. The necessity of formulating laws to protect human rights is now being felt all over the world. According to social thinkers, the issue of human rights became very important after World War II concluded. It is important for social stability both at the national and international levels. Wherever there is a breach of human rights, there is conflict at one level or the other.

Given the increasing importance of the subject, it becomes necessary that educational institutions recognise the subject of human rights as an independent discipline. The course contents and curriculum of the discipline of human rights may vary according to the nature and circumstances of a particular institution. Still, generally, it should include the rights of a child, rights of minorities, rights of the needy and the disabled, right to live, convention on women, trafficking of women and children for sexual exploitation etc.

Since the formation of the United Nations , the promotion and protection of human rights have been its main focus. The United Nations has created a wide range of mechanisms for monitoring human rights violations. The conventional mechanisms include treaties and organisations, U.N. special reporters, representatives and experts and working groups. Asian countries like China argue in favour of collective rights. According to Chinese thinkers, European countries lay stress upon individual rights and values while Asian countries esteem collective rights and obligations to the family and society as a whole.

With the freedom movement the world over after World War II, the end of colonisation also ended the policy of apartheid and thereby the most aggressive violation of human rights. With the spread of education, women are asserting their rights. Women’s movements play an important role in spreading the message of human rights. They are fighting for their rights and supporting the struggle for human rights of other weaker and deprived sections like bonded labour, child labour, landless labour, unemployed persons, Dalits and elderly people.

Unfortunately, violation of human rights continues in most parts of the world. Ethnic cleansing and genocide can still be seen in several parts of the world. Large sections of the world population are deprived of the necessities of life i.e. food, shelter and security of life. Right to minimum basic needs viz. Work, health care, education and shelter are denied to them. These deprivations amount to the negation of the Universal Declaration of Human Rights.

Also Read: Human Rights Courses

Check out this detailed 1500-word essay on human rights.

The human right to live and exist, the right to equality, including equality before the law, non-discrimination on the grounds of religion, race, caste, sex or place of birth, and equality of opportunity in matters of employment, the right to freedom of speech and expression, assembly, association, movement, residence, the right to practice any profession or occupation, the right against exploitation, prohibiting all forms of forced labour, child labour and trafficking in human beings, the right to freedom of conscience, practice and propagation of religion and the right to legal remedies for enforcement of the above are basic human rights. These rights and freedoms are the very foundations of democracy.

Obviously, in a democracy, the people enjoy the maximum number of freedoms and rights. Besides these are political rights, which include the right to contest an election and vote freely for a candidate of one’s choice. Human rights are a benchmark of a developed and civilised society. But rights cannot exist in a vacuum. They have their corresponding duties. Rights and duties are the two aspects of the same coin.

Liberty never means license. Rights presuppose the rule of law, where everyone in the society follows a code of conduct and behaviour for the good of all. It is the sense of duty and tolerance that gives meaning to rights. Rights have their basis in the ‘live and let live’ principle. For example, my right to speech and expression involves my duty to allow others to enjoy the same freedom of speech and expression. Rights and duties are inextricably interlinked and interdependent. A perfect balance is to be maintained between the two. Whenever there is an imbalance, there is chaos.

A sense of tolerance, propriety and adjustment is a must to enjoy rights and freedom. Human life sans basic freedom and rights is meaningless. Freedom is the most precious possession without which life would become intolerable, a mere abject and slavish existence. In this context, Milton’s famous and oft-quoted lines from his Paradise Lost come to mind: “To reign is worth ambition though in hell/Better to reign in hell, than serve in heaven.”

However, liberty cannot survive without its corresponding obligations and duties. An individual is a part of society in which he enjoys certain rights and freedom only because of the fulfilment of certain duties and obligations towards others. Thus, freedom is based on mutual respect’s rights. A fine balance must be maintained between the two, or there will be anarchy and bloodshed. Therefore, human rights can best be preserved and protected in a society steeped in morality, discipline and social order.

Violation of human rights is most common in totalitarian and despotic states. In the theocratic states, there is much persecution, and violation in the name of religion and the minorities suffer the most. Even in democracies, there is widespread violation and infringement of human rights and freedom. The women, children and the weaker sections of society are victims of these transgressions and violence.

The U.N. Commission on Human Rights’ main concern is to protect and promote human rights and freedom in the world’s nations. In its various sessions held from time to time in Geneva, it adopts various measures to encourage worldwide observations of these basic human rights and freedom. It calls on its member states to furnish information regarding measures that comply with the Universal Declaration of Human Rights whenever there is a complaint of a violation of these rights. In addition, it reviews human rights situations in various countries and initiates remedial measures when required.

The U.N. Commission was much concerned and dismayed at the apartheid being practised in South Africa till recently. The Secretary-General then declared, “The United Nations cannot tolerate apartheid. It is a legalised system of racial discrimination, violating the most basic human rights in South Africa. It contradicts the letter and spirit of the United Nations Charter. That is why over the last forty years, my predecessors and I have urged the Government of South Africa to dismantle it.”

Now, although apartheid is no longer practised in that country, other forms of apartheid are being blatantly practised worldwide. For example, sex apartheid is most rampant. Women are subject to abuse and exploitation. They are not treated equally and get less pay than their male counterparts for the same jobs. In employment, promotions, possession of property etc., they are most discriminated against. Similarly, the rights of children are not observed properly. They are forced to work hard in very dangerous situations, sexually assaulted and exploited, sold and bonded for labour.

The Commission found that religious persecution, torture, summary executions without judicial trials, intolerance, slavery-like practices, kidnapping, political disappearance, etc., are being practised even in the so-called advanced countries and societies. The continued acts of extreme violence, terrorism and extremism in various parts of the world like Pakistan, India, Iraq, Afghanistan, Israel, Somalia, Algeria, Lebanon, Chile, China, and Myanmar, etc., by the governments, terrorists, religious fundamentalists, and mafia outfits, etc., is a matter of grave concern for the entire human race.

Violation of freedom and rights by terrorist groups backed by states is one of the most difficult problems society faces. For example, Pakistan has been openly collaborating with various terrorist groups, indulging in extreme violence in India and other countries. In this regard the U.N. Human Rights Commission in Geneva adopted a significant resolution, which was co-sponsored by India, focusing on gross violation of human rights perpetrated by state-backed terrorist groups.

The resolution expressed its solidarity with the victims of terrorism and proposed that a U.N. Fund for victims of terrorism be established soon. The Indian delegation recalled that according to the Vienna Declaration, terrorism is nothing but the destruction of human rights. It shows total disregard for the lives of innocent men, women and children. The delegation further argued that terrorism cannot be treated as a mere crime because it is systematic and widespread in its killing of civilians.

Violation of human rights, whether by states, terrorists, separatist groups, armed fundamentalists or extremists, is condemnable. Regardless of the motivation, such acts should be condemned categorically in all forms and manifestations, wherever and by whomever they are committed, as acts of aggression aimed at destroying human rights, fundamental freedom and democracy. The Indian delegation also underlined concerns about the growing connection between terrorist groups and the consequent commission of serious crimes. These include rape, torture, arson, looting, murder, kidnappings, blasts, and extortion, etc.

Violation of human rights and freedom gives rise to alienation, dissatisfaction, frustration and acts of terrorism. Governments run by ambitious and self-seeking people often use repressive measures and find violence and terror an effective means of control. However, state terrorism, violence, and human freedom transgressions are very dangerous strategies. This has been the background of all revolutions in the world. Whenever there is systematic and widespread state persecution and violation of human rights, rebellion and revolution have taken place. The French, American, Russian and Chinese Revolutions are glowing examples of human history.

The first war of India’s Independence in 1857 resulted from long and systematic oppression of the Indian masses. The rapidly increasing discontent, frustration and alienation with British rule gave rise to strong national feelings and demand for political privileges and rights. Ultimately the Indian people, under the leadership of Mahatma Gandhi, made the British leave India, setting the country free and independent.

Human rights and freedom ought to be preserved at all costs. Their curtailment degrades human life. The political needs of a country may reshape Human rights, but they should not be completely distorted. Tyranny, regimentation, etc., are inimical of humanity and should be resisted effectively and united. The sanctity of human values, freedom and rights must be preserved and protected. Human Rights Commissions should be established in all countries to take care of human freedom and rights. In cases of violation of human rights, affected individuals should be properly compensated, and it should be ensured that these do not take place in future.

These commissions can become effective instruments in percolating the sensitivity to human rights down to the lowest levels of governments and administrations. The formation of the National Human Rights Commission in October 1993 in India is commendable and should be followed by other countries.

Also Read: Law Courses in India

Human rights are of utmost importance to seek basic equality and human dignity. Human rights ensure that the basic needs of every human are met. They protect vulnerable groups from discrimination and abuse, allow people to stand up for themselves, and follow any religion without fear and give them the freedom to express their thoughts freely. In addition, they grant people access to basic education and equal work opportunities. Thus implementing these rights is crucial to ensure freedom, peace and safety.

Human Rights Day is annually celebrated on the 10th of December.

Human Rights Day is celebrated to commemorate the Universal Declaration of Human Rights, adopted by the UNGA in 1948.

Some of the common Human Rights are the right to life and liberty, freedom of opinion and expression, freedom from slavery and torture and the right to work and education.

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essay human rights.pdf

Related Papers

Gianluigi Segalerba

https://cis01.central.ucv.ro/analele_universitatii/filosofie/2022/Anale50_2.pdf Segalerba, G., Observations on Seyla Benhabib’s interpretations of the cosmopolitan rights, in: «Analele Universitatii din Craiova, Seria Filosofie», nr. 50 (2/2022), pp. 97–134. My essay is dedicated to the analysis of aspects of Benhabib’s interpretations of the birth of cosmopolitan rights. The expression “the right to have rights” is contained in different works of Seyla Benhabib: it refers, in the thought of Benhabib, to the birth of a new constellation of human rights. This new constellation of human rights consists in the claim, which every individual may raise, to be acknowledged and protected as a person by the world community. In Benhabib’s view, rights and the interpretation of rights have profoundly changed after and thanks to the different covenants and conventions signed by the countries belonging to the world community for the protection of human rights: this process of transformation of the interpretation of human rights began with the Universal Declaration of Human Rights of 1948. The new dimension of human rights is a cosmopolitan one: it is not merely a national dimension. This new dimension overcomes the dimension of particular countries; it promotes, and, at the same time, it calls for the creation of new juridical spaces. Through this new dimension, moreover, individuals are no longer seen as being only citizens of a particular country: individuals are elevated, thanks to the new dimension of the rights, to the condition of world citizens possessing rights which are independent of their belonging to a particular country. Cosmopolitan norms create a new universe of values, of juridical meanings and of social relationships that did not exist at all before the creation of these norms. Seyla Benhabib has expressed the birth of the new constellation of rights in many of her works such as, for instance, The Rights of Others. Aliens, Residents and Citizens, Another Cosmopolitanism. With Commentaries by J. Waldron, B. Honig, W. Kymlicka, and Dignity in Adversity. Human Rights in Troubled Times. The new dimension of rights directly (that is, without the mediation of a particular country) connects every individual to the world community: the right dimension does not depend on a particular country and it is not limited to the validity it possesses within a particular country. The authority that corresponds to and is responsible for, at least, some rights of the individuals is the world community. The right of men qua men, that is, the rights independent of a determined citizenship and not coinciding with a determined citizenship emerge gradually, even though this process is steadily being affected by backlashes. As covenants and conventions signed by the countries of the world community, Benhabib mentions the United Nations Convention on the Prevention and Punishment of the Crime of Genocide (adopted by the United Nations General Assembly on 9 December 1948); the Convention Relating to the Status of Refugees (approved on 28 July 1951); the International Convention on the Elimination of All Forms of Racial Discrimination – ICERD – (adopted by the United Nations General Assembly on 21 December 1965); the International Covenant on Civil and Political Rights – ICCPR – (adopted by the United Nations General Assembly on 16 December 1966); the International Covenant on Economic, Social and Cultural Rights – ICESCR – (adopted by United Nations General Assembly on 16 December 1966); the Convention on the Elimination of all Forms of Discrimination Against Women – CEDAW – (adopted by the United Nations General Assembly in 1979); the Convention Against Torture and Other Cruel, Inhuman or Degrading Treatment or Punishment – UNCAT – (adopted by the United Nations General Assembly on 10 December 1984). Within the new constellation of human rights, particular countries are being surpassed by the world community: particular countries do not represent the first and last authority for the acknowledgement of rights. Correspondingly, individuals possess determined rights qua human beings: to have certain rights does not depend on the individuals’ possession of a particular citizenship; to have rights depends on the fact that individuals belong to mankind. A new dimension of the individuals comes about: individuals are not only citizens of a country; they are, first of all, human beings, and they have to be recognised as human beings. Benhabib sees a fundamental difference between the Westphalian and the post-Westphalian concept of country and rights. Within the Westphalian interpretation of rights, countries are the first and last authority for the acknowledgement of rights. Within the post-Westphalian interpretation of rights, countries depend on common values and on common principles which they have accepted: countries obligate themselves to the protection of definite rights and definite principles; this means that countries acknowledge these rights and these principles as being over the sovereignty of the countries themselves. A new dimension of countries, a new dimension of rights, and a new dimension of individuals arise at the same time. An indispensable presupposition for the promotion of the integration between inhabitants of a country is, according to Benhabib, that citizenship does not depend on ethnos: to belong to a definite ethnos ought not to be the condition for possessing citizenship. If the condition for possessing a citizenship depends on belonging to a definite ethnos, all the inhabitants of a country not belonging to the definite ethnos are automatically excluded from citizenship. This kind of condition for possessing the citizenship of a country is steadily being used to bring about the exclusion of definite inhabitants and groups of inhabitants, for instance, the exclusion of all the inhabitants that have been compelled to or are compelled to migrate to a country. Benhabib strongly differentiates between the concepts of ethnos and of demos as criteria for the possession of the citizenship: Whereas the concept of ethnos represents a closed concept, the concept demos represents a completely different conception as regards the conditions for membership: demos is a flexible concept, since demos can always be modified by political decisions. Benhabib is particularly firm when it comes to all the structures establishing the right to citizenship on belonging to an ethnos; she is likewise firm as to all the structures excluding certain inhabitants of a country from the right to citizenship because these inhabitants belong to a culture which is different from the culture of the majority of a country: a democratic institution may not afford to forever exclude inhabitants from acquiring citizenship; every kind of such an exclusion is, in the opinion of Benhabib, simply not compatible with a democratic order. To conclude, I believe it should be noted that Benhabib endorses a kind of flexible, dynamic interpretation of the concept of culture: this means that cultures do not constitute unchangeable patterns; cultures are structures continuously changing: they are dynamic patterns. Moreover, Benhabib considers all individuals as not being prisoners of their own culture; Benhabib does not accept concepts like culture essentialism or culture reductions, as if individuals essentially belonged to only a culture and as if individuals could be reduced to only a culture: individuals possess cultures, they are not possessed by them. All individuals maintain, in the opinion of Benhabib, autonomy in relation to their own culture: individuals are more than just a culture. Cosmopolitan rights, right to have rights, Westphalian, post-Westphalian, sovereignty, United Nations, ethnos, demos, citizenship.

Jonas Jakobsen

PDF-PowerPoint presentation of the talk I gave on Thursday, 20th July 2017 at the XXVIII World Congress on the Philosophy of Law and Social Philosophy, School of Law of The University of Lisbon, July 16 to 21 2017 Abstract The expression „the right to have rights“, which is the title of my text, is contained in different works of Seyla Benhabib: it points, in the thought of Benhabib, to the birth of a new constellation of Human Rights. The new constellation of Human Rights consists in the claim, which every individual may raise, to be acknowledged and protected as a person by the world community. It belongs to Benhabib’s profound conviction the idea that the rights and the interpretation of the rights have profoundly changed after and because of the different covenants signed by the countries belonging to the world community for the protection of the Human Rights: this process of transformation of the interpretation of Human Rights has begun with the Universal Declaration of Human Rights of 1948. The new dimension of the Human Rights is a cosmopolitan one, that is, it is not a merely national dimension: this new dimension surpasses the dimension of particular countries; it promotes and, at the same time, it calls for the creation of new juridical spaces. Through this new dimension, moreover, individuals are no longer seen as being only citizens of a particular country: the individuals are elevated, thanks to the new dimension of the rights, to the condition of world citizens. Cosmopolitan norms do create a new universe of values, of juridical meanings and of social relationships that did not exist at all before the creation of these norms. Seyla Benhabib has expressed the birth of the new constellation of rights in many of her works such as, for instance, “The Rights of Others. Aliens, Residents and Citizens”, “Another Cosmopolitanism”, and “Dignity in Adversity. Human Rights in Troubled Times”. The new dimension of rights directly (that is, without mediation of a particular country) connects every individual to the world community: the right dimension does not depend on a particular country and it is not limited to the validity it possesses within a particular country. The authority that corresponds and is responsible for, at least, some rights of the individuals is the world community. The right of the men qua men, that is, the rights not depending on the possession of a determined citizenship and not coinciding with a determined citizenship do emerge step by step, even though this process is steadily being affected by backlashes. Benhabib mentions as Covenants signed by the countries of the world community towards the completion of the Universal Declaration of the Human Rights Convention, the Prevention and Punishment of the Crime of Genocide of 1948, the Convention Relating to the Status of Refugees of 1951, the International Covenant on Civil and Political Rights (ICCPR) of 1966, the International Covenant on Economic, Social and Cultural Rights (ICESCR) of 1966, and the Convention on the Elimination of all Forms of Discrimination Against Women (CEDAW) of 1979. Within the new constellation of Human Rights, particular countries are being surpassed by the world community: particular countries do not represent the first and last authority for the acknowledgment of rights. As a correspondence to this point, individuals possess rights qua human beings: to have rights does not depend on the individuals’ possession of a citizenship; to have rights depends on the fact that individuals belong to the mankind. A new dimension of the individuals come about: individuals are not only citizens of a country, they are, first of all, human beings, and they have to have been acknowledged as human beings. Benhabib sees a fundamental difference between the westphalian and the post-westphalian concept of country and rights. Within the westphalian interpretation of rights, countries are the first and last authority for the acknowledgment of rights. Within the post-westphalian interpretation of rights, countries do depend on common values and on common principles: countries obligate themselves to the protection of definite rights and definite principles; this means that countries acknowledge these rights and these principle as being over the sovereignty of the countries themselves. A new dimension of countries, a new dimension of rights and a new dimension of individuals arise at the same time. A right to integration can be derived from the “right to have rights”: Benhabib often express her own positions regarding the subject “integration”. An indispensable presupposition for the promotion of the integration between inhabitants of a country consists, in the opinion of Benhabib, in the citizenship not depending on the “ethnos”, that is, in not establishing the condition of belonging to a definite ethnos as the condition for the possession of a citizenship: If the condition for possessing a citizenship depends on the belonging to a definite ethnos, all the inhabitants of a country not belonging to the definite ethnos are automatically excluded from the citizenship. This kind of condition for possessing the citizenship of a country is steadily being used to bring about the exclusion of definite inhabitants and of groups of inhabitants, for instance, the exclusion of all the inhabitants that have been compelled to or are compelled to migrate to a country. Benhabib strongly differentiates between the concepts of ethnos and of demos as criteria for the possession of the citizenship: Whereas the concept “ethnos” represents a closed concept, the concept “demos” does represent a completely different conception: demos is a flexible concept, since demos can always be modified by the political decision. Benhabib is particularly severe as to all the structures founding the right to citizenship on the belonging to an ethnos and as to all the structures excluding a priori inhabitants of a country from the right to citizenship: a democratic institution may not afford to forever exclude inhabitants from the acquisition of the citizenship; every kind of such an exclusion is in the opinion of Benhabib simply not compatible with a democratic order. About the acquisition of a citizenship Benhabib pleads for the concept of Jus Soli as the condition for the possession of the citizenship of a country. As a conclusion of this short presentation of my contribution it has, in my opinion, to be pointed out that Benhabib endorses a kind of flexible, dynamic interpretation regarding concepts like “civilization”, “identity”, “culture”: this means that neither civilizations, nor cultures, nor identities constitute unchangeable patterns; cultures, identities, civilizations are structures continuously changing: they are dynamic patterns. Moreover, Benhabib considers every individual as not being a prisoner of his own culture; Benhabib does not accept concepts like culture essentialism or culture reductions, as if individuals essentially belonged to only a culture and as if individuals could be reduced to only a culture: individuals possess identities, they are not possessed by them. Every individual maintains, in the opinion, of Benhabib an autonomy in relation to his own culture: individuals are more than only a culture.

Tom Colwell

'The equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world' (UNHR,1948:Preamble). The universalist conception of human rights as enshrined within the Universal Declaration of Human Rights dictates that the rights set forth therein be applicable to every human being without qualification. Based upon this understanding 'human rights are equal rights: One either is or is not a human being, and therefore has the same rights as everyone else (or none at all)' (Donnelly, 2003:2-3). Nobel indeed may have been the intent which inspired the configuration and ratification of such ideals, however, the sad reality for much of the worlds migrating population, the language of human rights in reality resembles nothing but phatic and inane abstraction, when individuals are denied the effective recourse to claim and protect said rights.

Canadian Journal of Political Science

Jay Ramasubramanyam

Kartik Mittal

Emma Larking

Human Rights Review

Robert Paul Churchill

Global Justice: Theory, Practice, Rhetoric

Katie Howard

Few concepts in Arendt scholarship have spawned such a volume of literature, and perhaps none have provoked as much interest outside of the field of philosophy, as ‘the right to have rights.’ Contrary to Arendt’s ultimate aims however, ‘the right to have rights’ has largely receded to a position of complicity with the very tradition of politics as state sovereignty whose untenability the refugee crisis exposes. Although Arendt’s conceptualization of this problem, circa 1951, arguably remains unsurpassed in its diagnosis of the political situation of statelessness, as well as its intimate description of the human cost of what she refers to as ‘world loss,’ I suggest that the conversation is stalled on at least two fronts: first by Arendt’s unfortunate characterization of refugee politics as essentially impotent, and second, by popular misreadings, in both Arendt scholarship and human rights literature, of ‘the right to have rights.’ In what follows, I suggest that ‘the right to have rights’ is best interpreted as a politics of non-sovereignty oriented by a robust sense of belonging that is closely related to, and indeed enables, theories of action as plural performativity that we see in Judith Butler's work, and action as ‘dissensus’ in the work of Jacques Rancière. This entails an argument for the absolute primacy of political belonging in Arendt’s political theory, a view that only becomes plausible if we return to Arendt's work on refugees, taking it as seriously as her later philosophical texts. This article was awarded the Jonathan Trejo Mathys Memorial Essay Prize in 2017.

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• Universal Declaration of Human Rights

The Universal Declaration of Human Rights (UDHR) is a milestone document in the history of human rights. Drafted by representatives with different legal and cultural backgrounds from all regions of the world, the Declaration was proclaimed by the United Nations General Assembly in Paris on 10 December 1948 ( General Assembly resolution 217 A ) as a common standard of achievements for all peoples and all nations. It sets out, for the first time, fundamental human rights to be universally protected and it has been translated into over 500 languages . The UDHR is widely recognized as having inspired, and paved the way for, the adoption of more than seventy human rights treaties, applied today on a permanent basis at global and regional levels (all containing references to it in their preambles). 

Whereas recognition of the inherent dignity and of the equal and inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world,

Whereas disregard and contempt for human rights have resulted in barbarous acts which have outraged the conscience of mankind, and the advent of a world in which human beings shall enjoy freedom of speech and belief and freedom from fear and want has been proclaimed as the highest aspiration of the common people,

Whereas it is essential, if man is not to be compelled to have recourse, as a last resort, to rebellion against tyranny and oppression, that human rights should be protected by the rule of law,

Whereas it is essential to promote the development of friendly relations between nations,

Whereas the peoples of the United Nations have in the Charter reaffirmed their faith in fundamental human rights, in the dignity and worth of the human person and in the equal rights of men and women and have determined to promote social progress and better standards of life in larger freedom,

Whereas Member States have pledged themselves to achieve, in co-operation with the United Nations, the promotion of universal respect for and observance of human rights and fundamental freedoms,

Whereas a common understanding of these rights and freedoms is of the greatest importance for the full realization of this pledge,

Now, therefore,

The General Assembly,

Proclaims this Universal Declaration of Human Rights as a common standard of achievement for all peoples and all nations, to the end that every individual and every organ of society, keeping this Declaration constantly in mind, shall strive by teaching and education to promote respect for these rights and freedoms and by progressive measures, national and international, to secure their universal and effective recognition and observance, both among the peoples of Member States themselves and among the peoples of territories under their jurisdiction. 

All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

Everyone is entitled to all the rights and freedoms set forth in this Declaration, without distinction of any kind, such as race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status. Furthermore, no distinction shall be made on the basis of the political, jurisdictional or international status of the country or territory to which a person belongs, whether it be independent, trust, non-self-governing or under any other limitation of sovereignty.

Everyone has the right to life, liberty and security of person.

No one shall be held in slavery or servitude; slavery and the slave trade shall be prohibited in all their forms.

No one shall be subjected to torture or to cruel, inhuman or degrading treatment or punishment.

Everyone has the right to recognition everywhere as a person before the law.

All are equal before the law and are entitled without any discrimination to equal protection of the law. All are entitled to equal protection against any discrimination in violation of this Declaration and against any incitement to such discrimination.

Everyone has the right to an effective remedy by the competent national tribunals for acts violating the fundamental rights granted him by the constitution or by law.

No one shall be subjected to arbitrary arrest, detention or exile.

Everyone is entitled in full equality to a fair and public hearing by an independent and impartial tribunal, in the determination of his rights and obligations and of any criminal charge against him.

• Everyone charged with a penal offence has the right to be presumed innocent until proved guilty according to law in a public trial at which he has had all the guarantees necessary for his defence.
• No one shall be held guilty of any penal offence on account of any act or omission which did not constitute a penal offence, under national or international law, at the time when it was committed. Nor shall a heavier penalty be imposed than the one that was applicable at the time the penal offence was committed.

No one shall be subjected to arbitrary interference with his privacy, family, home or correspondence, nor to attacks upon his honour and reputation. Everyone has the right to the protection of the law against such interference or attacks.

• Everyone has the right to freedom of movement and residence within the borders of each state.
• Everyone has the right to leave any country, including his own, and to return to his country.
• Everyone has the right to seek and to enjoy in other countries asylum from persecution.
• This right may not be invoked in the case of prosecutions genuinely arising from non-political crimes or from acts contrary to the purposes and principles of the United Nations.
• Everyone has the right to a nationality.
• No one shall be arbitrarily deprived of his nationality nor denied the right to change his nationality.
• Men and women of full age, without any limitation due to race, nationality or religion, have the right to marry and to found a family. They are entitled to equal rights as to marriage, during marriage and at its dissolution.
• Marriage shall be entered into only with the free and full consent of the intending spouses.
• The family is the natural and fundamental group unit of society and is entitled to protection by society and the State.
• Everyone has the right to own property alone as well as in association with others.
• No one shall be arbitrarily deprived of his property.

Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

Everyone has the right to freedom of opinion and expression; this right includes freedom to hold opinions without interference and to seek, receive and impart information and ideas through any media and regardless of frontiers.

• Everyone has the right to freedom of peaceful assembly and association.
• No one may be compelled to belong to an association.
• Everyone has the right to take part in the government of his country, directly or through freely chosen representatives.
• Everyone has the right of equal access to public service in his country.
• The will of the people shall be the basis of the authority of government; this will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret vote or by equivalent free voting procedures.

Everyone, as a member of society, has the right to social security and is entitled to realization, through national effort and international co-operation and in accordance with the organization and resources of each State, of the economic, social and cultural rights indispensable for his dignity and the free development of his personality.

• Everyone has the right to work, to free choice of employment, to just and favourable conditions of work and to protection against unemployment.
• Everyone, without any discrimination, has the right to equal pay for equal work.
• Everyone who works has the right to just and favourable remuneration ensuring for himself and his family an existence worthy of human dignity, and supplemented, if necessary, by other means of social protection.
• Everyone has the right to form and to join trade unions for the protection of his interests.

Everyone has the right to rest and leisure, including reasonable limitation of working hours and periodic holidays with pay.

• Everyone has the right to a standard of living adequate for the health and well-being of himself and of his family, including food, clothing, housing and medical care and necessary social services, and the right to security in the event of unemployment, sickness, disability, widowhood, old age or other lack of livelihood in circumstances beyond his control.
• Motherhood and childhood are entitled to special care and assistance. All children, whether born in or out of wedlock, shall enjoy the same social protection.
• Everyone has the right to education. Education shall be free, at least in the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be made generally available and higher education shall be equally accessible to all on the basis of merit.
• Education shall be directed to the full development of the human personality and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of peace.
• Parents have a prior right to choose the kind of education that shall be given to their children.
• Everyone has the right freely to participate in the cultural life of the community, to enjoy the arts and to share in scientific advancement and its benefits.
• Everyone has the right to the protection of the moral and material interests resulting from any scientific, literary or artistic production of which he is the author.

Everyone is entitled to a social and international order in which the rights and freedoms set forth in this Declaration can be fully realized.

• Everyone has duties to the community in which alone the free and full development of his personality is possible.
• In the exercise of his rights and freedoms, everyone shall be subject only to such limitations as are determined by law solely for the purpose of securing due recognition and respect for the rights and freedoms of others and of meeting the just requirements of morality, public order and the general welfare in a democratic society.
• These rights and freedoms may in no case be exercised contrary to the purposes and principles of the United Nations.

Nothing in this Declaration may be interpreted as implying for any State, group or person any right to engage in any activity or to perform any act aimed at the destruction of any of the rights and freedoms set forth herein.

Universal Declaration of Human Rights (UDHR)

• Text of the Declaration
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2023: UDHR turns 75

What is the Declaration of Human Rights? Narrated by Morgan Freeman.

UN digital ambassador Elyx animates the UDHR

To mark the 75th anniversary of the UDHR in December 2023, the United Nations has partnered once again with French digital artist YAK (Yacine Ait Kaci) – whose illustrated character Elyx is the first digital ambassador of the United Nations – on an animated version of the 30 Articles of the Universal Declaration of Human Rights.

UDHR Illustrated

Read the Illustrated edition of the Universal Declaration of Human Rights

UDHR in 80+ languages

Watch and listen to people around the world reading articles of the Universal Declaration of Human Rights in more than 80 languages.

Women Who Shaped the Declaration

Women delegates from various countries played a key role in getting women’s rights included in the Declaration. Hansa Mehta of India (standing above Eleanor Roosevelt) is widely credited with changing the phrase "All men are born free and equal" to "All human beings are born free and equal" in Article 1 of the Universal Declaration of Human Rights.

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