Haƙoƙi Masu Kyau da Marasa Kyau

Haƙƙoƙi mara kyau da masu kyau, sune haƙƙoƙin dake wajabta, ko dai rashin aiki (munanan haƙƙoƙin) ko aiki ( haƙƙoƙi masu kyau ). Waɗannan wajibai na iya zama na shari'a ko ɗabi'a. Hakanan ana iya amfani da ra'ayi na haƙƙoƙi masu kyau da mara kyau ga haƙƙin 'yanci da mutahallin shi.

Dan bada misalin da ya shafi ɓangarori biyu a cikin kotun shari'a : Adrian yana da mummunan haƙƙin x akan Clay idan kuma kawai idan Clay ya hana Clay aikatawa Adrian ta wata hanya game da x. Sabanin haka, Adrian yana da tabbataccen haƙƙi don x akan Clay idan kuma kawai idan Clay ya zama dole ya yi aiki akan Adrian ta wata hanya game da x. Wani lamari mai mahimmanci, idan Adrian yana da mummunan haƙƙin rayuwa akan Clay, to ana buƙatar Clay don guje wa kashe Adrian; yayin da idan Adrian yana da tabbataccen haƙƙin rayuwa akan Clay, to ana buƙatar Clay yayi aiki yadda yakamata don adana rayuwar Adrian.

Haƙƙoƙin da aka ɗauka mara kyau na iya haɗawa da haƙƙin farar hula da na siyasa kamar 'yancin faɗar albarkacin baki, rayuwa, dukiya mai zaman kansa, 'yanci daga aikata laifukan tashin hankali, kariya daga zamba, 'yancin yin addini, habeas corpus, shari'a ta gaskiya, da 'yancin kada a bautar da su. wani

Hakki ne da aka yi la'akari da shi, kamar yadda farko da farko da farko da aka gabatar a shekarar 1979 da farko Karel Vaqák, da haƙƙin 'yan sanda na mutum da kadarorin' yan sanda, da kuma ikon tattalin arziki, zamantakewa kamar abinci, gidaje, ilimin jama'a, aikin yi, tsaron ƙasa, soja, kula da lafiya, tsaro na zamantakewa, shiga yanar gizo, da mafi ƙarancin rayuwa . A cikin lissafin "ƙarni uku" na haƙƙin ɗan adam, haƙƙoƙin da ba su dace ba galibi suna haɗuwa da haƙƙin ƙarni na farko, yayin da haƙƙoƙi masu kyau suna alaƙa da tsara na biyu da na uku da akayi.

Wasu masana falsafa (duba zargi) ba su yarda cewa bambance-bambancen haƙƙoƙi mara kyau yana da amfani ko inganci.

Karkashin ka’idar hakkoki masu kyau da mara kyau, hakkin da bai dace ba yana da hakki ne na kada a yi masa wani aiki na wani mutum ko wata kungiya – alal misali gwamnati – yawanci ta hanyar cin zarafi ko tilastawa. Don haka, haƙƙoƙin da ba su da kyau suna wanzu sai dai idan wani ya yi watsi da su. Haƙƙi mai kyau shi ne haƙƙin yin aikin wani mutum ko ƙungiya. A wasu kalmomi, don ingantaccen haƙƙin amfani, dole ne a ƙara ayyukan wani a cikin ma'auni. A ka’ida, wani hakki mara kyau ya hana wasu yin abin da ya dace, yayin da hakki mai kyau ya wajabta wa wasu yin aiki da abin da ya dace. A cikin tsarin ƙayyadaddun ƙayyadaddun ƙayyadaddun Kantian, ana iya haɗa haƙƙin mara kyau tare da cikakkun ayyuka yayin da haƙƙin na iya haɗawa da ayyuka marasa kyau.

Imani da bambanci tsakanin haƙƙoƙi masu kyau da mara kyau yawanci ana kiyaye su, ko kuma ƙarfafa su, ta masu sassaucin ra'ayi, waɗanda suka yi imanin cewa haƙƙin haƙƙin mallaka ba su wanzu har sai an halicce su ta hanyar kwangila. Yarjejeniyar Haƙƙin Dan Adam ta Duniya ta Majalisar Ɗinkin Duniya ta lissafa duka haƙƙoƙi masu kyau da mara kyau (amma ba ta bayyana su a matsayin haka ba). Kundin tsarin mulki na yawancin dimokuradiyya masu sassaucin ra'ayi sun tabbatar da munanan haƙƙi, amma ba duka sun haɗa da haƙƙi masu kyau ba. Duk da haka, sau da yawa wasu dokoki suna tabbatar da haƙƙin mallaka sau da yawa, kuma galibin dimokuradiyya masu sassaucin ra'ayi suna ba wa 'yan ƙasa tallafin ilimi, kula da lafiya, tsaro na zamantakewa da fa'idodin rashin aikin yi da makamantan hakan.

 Lokacin aikace-aikacen dokoki masu kyau da Marasa kyau 
Sau da yawa ana maganar haƙƙoƙin a matsayin wanda ba za a iya raba shi ba kuma wani lokacin ma cikakke. Koyaya, a aikace ana ɗaukar wannan sau da yawa azaman absolutism. Haƙƙoƙin suna da matsayi gwargwadon mahimmanci, kuma ana karɓar cin zarafi na ƙanana a cikin hanyar hana cin zarafi na manya. Don haka, ko da haƙƙin da ba za a kashe shi ba ne, kwatankwacin wajibcin da ke kan wasu na ƙin kisa ana fahimtar cewa yana da aƙalla keɓantawa ɗaya: kariyar kai. Wasu wajibai marasa kyau da aka yarda da su (kamar wajibcin hani daga sata, kisan kai, da dai sauransu) galibi ana la'akari da su na farko, ma'ana cewa an yarda da halaccin wajibcin "a fuskarsa"; amma ko da ba a yi tambaya ba, ana iya sanya irin waɗannan wajibai don nazarin ɗabi'a da halayya.

Don haka barawo na iya samun mummunan wajibci na kada ya yi sata, kuma dan sanda yana iya fuskantar mummunan wajibci na kada ya addabi mutane — amma dan sandan da ke magance barawon cikin sauki yakan fuskanci nauyin hujjar cewa ya yi daidai, tunda nasa ya sabawa doka. Karamin takalifi kuma ya kore sabawa wani babban wajibi. Haka kuma mai shago ko wani mai wucewa shima zai iya saduwa da wannan nauyin hujja lokacin da yake fuskantar barawo. Amma idan daya daga cikin wadancan mutanen ya ja bindiga ya harbe barawon (marasa makami) don yin sata, mafi yawan al'ummomin zamani ba za su yarda cewa an cika nauyin hujja ba. Wajibcin da ba a kashe shi ba — ana ɗauka a duk duniya a matsayin ɗaya daga cikin mafi girma, idan ba babban wajibi ba — yana da yawa fiye da wajibcin kada a yi sata wanda keta na ƙarshe ba ya tabbatar da sabawa na farko. Yawancin al'ummomin zamani sun dage cewa wasu, tambayoyi masu mahimmanci na ɗabi'a suna buƙatar shiga cikin wasa kafin sata ta iya tabbatar da kisa.

Kyawawan wajibai suna ba da aiki. Amma kamar yadda muka gani tare da dan sanda, yin aiki na iya keta wajibai marasa kyau (misali kar a yi fushi da kisa). Saboda wannan dalili, a cikin ɗabi'a tabbatacce wajibai kusan ba a taɓa la'akari da prima facie. Babban wajibi mara kyau na iya samun keɓanta ɗaya kawai — babban wajibci na kare kai — amma har ma mafi girman wajibai gabaɗaya suna buƙatar ƙarin hadaddun bincike na ɗabi'a. Misali, mutum zai iya ba da hujjar kasa taimakawa, ba ɗaya kaɗai ba, amma yara da yawa da suka ji rauni cikin ɗabi'a a cikin yanayin bambance- bambancen bayan bala'i. Wannan la'akari ya haifar da masu ilimin dabi'a don yarda a gaba ɗaya cewa ayyuka masu kyau yawanci sun kasance ƙarami zuwa wajibai marasa kyau saboda ba su da dogaro na prima facie. Wasu masu sukar haƙƙin haƙƙin haƙƙin haƙƙin haƙƙin haƙƙin haƙƙin suna ba da shawarar cewa saboda kyawawan ayyuka ba su dogara da farko ba dole ne a amince da su ta hanyar kwangila koyaushe. "Individual rights", Ayn Rand Lexicon.

Masanin falsafa na ƙarni na goma sha tara Frédéric Bastiat ya taƙaita rikice-rikice tsakanin waɗannan munanan haƙƙoƙi da tabbatacce ta wurin cewa Kamar haka:

A cewar Jan Narveson, ra'ayin wasu na cewa babu bambanci tsakanin haƙƙin mara kyau da masu kyau a kan cewa haƙƙin da ba daidai ba yana buƙatar 'yan sanda da kotuna don aiwatar da su "kuskure ne". Ya ce tambayar da ke tsakanin me mutum ke da hakkin yi da wanda idan wani ya aiwatar da hakan lamari ne daban. Idan har hakkoki ba su da kyau to yana nufin babu wanda ke da hakkin tilasta su, ko da yake daidaikun mutane suna da hakkin yin amfani da duk wata hanya da ba ta tilastawa ba don samun hadin kan wasu wajen kare haƙƙin. Saboda haka, ya ce "bambance tsakanin korau da tabbatacce yana da ƙarfi sosai."  Masu sassaucin ra'ayi sun yarda cewa haƙƙin kariya, ba su wanzu har sai an ƙirƙira su ta hanyar kwangila. Sai dai masu wannan ra'ayi ba sa nufin 'yan sanda, alal misali, ba su da hakkin kare hakkin 'yan kasa. Tun da sun yi yarjejeniya da ma'aikatansu don kare 'yan ƙasa daga tashin hankali, to sun haifar da wannan wajibcin ga ma'aikacin su. Hakki mara kyau na rayuwa yana bawa mutum damar kare rayuwarsa daga wasu ƙoƙarin kashe shi, ko kuma samun taimako na son rai daga wasu don kare rayuwarsa — amma ba zai tilasta wa wasu su kare shi ba, saboda ba shi da haƙƙin halitta da za a ba shi. tsaro. Tilasta wa mutum kare hakkinsa mara kyau, ko kuma hakkin wani bangare na uku, zai zama tauye hakkin mutumin ko dan'adam.

Wasu masu fafutuka na ganin cewa akwai bambanci tsakanin munanan hakkokinsu da na kwarai suna ganin kasancewar rundunar ‘yan sanda ko sojoji ba wai saboda wani hakki mai kyau na wadannan ayyuka da ‘yan kasa ke da’awa ba, sai dai saboda kasancewarsu ‘ yan mulkin mallaka ne ko kuma kayayyakin jama’a — fasalulluka na kowace al'ummar ɗan adam da ta taso ta hanyar dabi'a, ko da yayin da suke bin manufar munanan haƙƙi kawai. Robert Nozick yayi dogon bayani akan wannan ra'ayin a cikin littafinsa Anarchy, State, and Utopia .

 A cikin magani 
A fagen magani, haƙƙin haƙƙin marasa lafiya sau da yawa suna cin karo da mummunan haƙƙin likitoci. A cikin wuraren da ake jayayya kamar zubar da ciki da taimakawa kashe kansa, ƙwararrun likitoci na iya ba su son bayar da wasu ayyuka don ɗabi'a ko dalilai na falsafa. Idan ƙwararrun likitocin sun fice sakamakon lamiri, haƙƙin da aka ba shi ta hanyar ƙa'idodin sashe na lamiri a yawancin hukunce-hukunce (duba Lantarki ƙin zubar da ciki da lamiri a cikin magani a Amurka ), marasa lafiya na iya samun wata hanya ta samun nasu haƙƙin haƙƙin mallaka. cika Irin wannan shi ne batun Janet Murdock, wata mace ta Montana wadda ba ta iya samun wani likita da zai taimaka mata kashe kansa a 2009. Wannan takaddama game da haƙƙin jama’a a cikin muhawarar jama’a da ke gudana tsakanin ma'aikacin ra'ayin mazan jiya Wesley J. Smith da masanin ilimin halittu Jacob M. Appel.  A cikin tattaunawa Baxter v. Montana, Appel ya rubuta:

Smith ya ba da amsa cewa wannan yana "ɗaukar nauyin mutuwa da canza shi zuwa wani aikin kisa", wanda ya ce "yana nuna mummunar rashin fahimtar aikin tsarin gwamnati". 

 Suka 
Mai yiwuwa, idan mutum yana da haƙƙi masu kyau yana nuna cewa wasu mutane suna da ayyuka masu kyau (don ɗaukar wasu ayyuka); alhali munanan haƙƙin na nuna cewa wasu suna da ayyuka mara kyau (don guje wa wasu ayyuka). Masanin falsafa Henry Shue yana da shakka; ya yi imanin cewa duk haƙƙoƙi (ko da kuwa sun fi "mara kyau" ko "tabbatacce") yana buƙatar nau'ikan ayyuka guda biyu a lokaci ɗaya. A wasu kalmomi, Shue ya ce girmama haƙƙin yana buƙatar nisantar (ayyukan "marasa kyau") amma kuma ayyuka na kariya ko gyara (ayyukan "tabbatacce"). Bambance-bambancen da ba daidai ba na iya zama batun girmamawa; Don haka ba shi da amfani a siffanta kowane hakki kamar yana buƙatar ɗaya kawai daga cikin nau'ikan ayyuka biyu. Shue, Henry (1980). 

Don Shue, ana iya fahimtar haƙƙoƙin koyaushe azaman fuskantar “barazana daidai” ga ɗan adam. Yin hulɗa tare da daidaitattun barazanar yana buƙatar kowane nau'i na ayyuka, waɗanda za a iya raba su cikin lokaci (misali "idan guje wa halayen cutarwa ya kasa, fara gyara lalacewa"), amma kuma an raba tsakanin mutane. Maganar ita ce, kowane hakki yana tsokanar duk nau'ikan halaye guda uku (gujewa, kariya, gyara) zuwa wani mataki. Yin hulɗa da barazana kamar kisan kai, alal misali, zai buƙaci mutum ɗaya ya yi aiki da gujewa (misali mai yuwuwar kisa dole ne ya natsu), wasu don kare (misali ɗan sanda, wanda dole ne ya dakatar da harin, ko kuma wanda ke tsaye, wanda zai iya zama wajibi. a kira ’yan sanda), da sauran su gyara (misali likitan da dole ne ya tada wanda aka kai wa hari). Don haka, ko da mummunan haƙƙin da ba a kashe ba za a iya tabbatar da shi ne kawai tare da taimakon wasu ayyuka masu kyau. Shue ya ci gaba, kuma ya ci gaba da cewa rabe-raben haƙƙoƙi mara kyau da tabbatacce na iya zama cutarwa, saboda yana iya haifar da rashin kula da ayyukan da suka dace Kuma suke da fa'ida. Shue, Henry (1980). 

James P. Sterba yayi irin wannan suka. Yana da ra'ayin cewa duk wani hakki na iya bayyana ko dai yana da kyau ko mara kyau dangane da harshen da aka yi amfani da shi wajen ayyana shi. Ya rubuta:

Sterba ya sake sake fasalin "haƙƙi mai kyau" na gargajiya don tanadi, kuma ya sanya shi a cikin wani nau'i na "haƙƙin mara kyau" don kada a hana su ɗaukar albarkatun da kansu. Don haka, duk haƙƙoƙin ƙila ba wai kawai suna buƙatar ayyuka na “tabbatacce” da “marasa kyau” ba, amma da alama haƙƙoƙin da ba su haɗa da aikin tilastawa ba za a iya faɗi su da kyau ko mara kyau yadda aka so. Bambance-bambancen da ke tsakanin mai kyau da mara kyau ba zai zama mai fa'ida sosai ba, ko kuma ya cancanta, saboda haƙƙoƙin da ake buƙata na samar da aiki ana iya maimaita su daga " haƙƙin neman ilimi " ko " yancin kula da lafiya " zuwa "haƙƙin karɓar rarar kuɗi don biyan malamai" ko "damar karban rarar kudi a biya likitoci" koma dai wasu ma'aikatan.

 Wasu abubuwan 

 Da'awar haƙƙoƙin da haƙƙoƙin yanci - bambanci daban-daban, na asali zuwa wancan tsakanin haƙƙoƙi masu kyau da mara kyau
 Tattalin arzikin tsarin mulki
 Tsarin tsarin mulki
 Hakki
 'Yanci da lasisi
 Yi mulki bisa ga babbar doka
 Dokar Hakki na Biyu
 Ƙarni uku na haƙƙin ɗan adam
 Ra'ayoyi guda biyu na 'Yanci - lacca ta Isaiah Berlin, wanda ya bambanta tsakanin 'yanci mai kyau da mara kyau
 Sanarwar Vienna da Shirin Aiki

 Bayanai 

 Manazarta 

 Mawallafa bita na mako-mako na Stephen Holmes da Cass R. Sunstein, Kudin Haƙƙin: Me yasa 'Yanci Ya dogara da Haraji ,  .
 Nozick, Robert (1975). Anarchy, Jiha, da Utopia . Oxford : Blackwell. ISBN 0-631-15680-1
 Sterba, JP, "Daga 'Yanci zuwa Jin Dadi" a cikin Da'a: Babban Tambayoyi . Maldan, MA : Blackwell, 1998. (shafi na 238)
 Hodgson, D. (1998). Haqqin Dan Adam na Ilimi . Aldershot, Ingila: Ashgate Publishing
Category:Hakki
Category:Mutuwa
Category:Yanci
Category:Shafuka masu fassarorin da ba'a duba ba