Mutunci

Mutunci shine hakki na mutum a kima da girmama shi domin kansa, kuma a yi masa la'akari. A cikin wannan mahallin, yana da mahimmanci a cikin ɗabi'a, ɗabi'a, doka da siyasa a matsayin faɗaɗa ra'ayoyin zamanin wayewa na haƙƙoƙin da ba za a iya raba su ba. Hakanan za'a iya amfani da kalmar don bayyana halin mutum, kamar a cikin "halayyar mutunci". 

Abubuwan da ke cikin mutunci na wannan zamani sun samo asali ne daga Yarjejeniya ta Duniya ta Haƙƙin Dan Adam na 1948, wanda aka taƙaita cikin ƙa'idar cewa kowane ɗan adam yana da haƙƙin mutunta ɗan adam. A cikin Mataki na 1, an bayyana cewa 'Dukkan 'yan Adam an haife su ne 'yantattu kuma daidai da mutunci da hakki. Suna da hankali da lamiri kuma ya kamata su yi wa junanmu cikin ruhin ’yan’uwantaka. 

## Magana
The English  word "dignity", attested from the early 13th century, comes from Latin concept of **', variously translated as "worthiness" or "prestige",
by way of [[Faransanci|French]] **'.

## Amfani na zamani
Masu magana da Ingilishi sukan yi amfani da kalmar “daraja” ta hanyoyi masu tsattsauran ra’ayi da taka tsantsan: alal misali, a siyasance ana iya amfani da ita wajen sukar yadda ake mu’amala da kungiyoyi da al’ummomi da ake zalunta, amma kuma an yi amfani da ita ga al’adu da al’adu, ga imani da akida na addini, har ma da dabbobin da ake amfani da su don abinci ko bincike.

"Mutunci" kuma yana da ma'anoni da suka shafi darajar ɗan adam. Gabaɗaya, kalmar tana da ayyuka da ma'anoni daban-daban dangane da yadda ake amfani da kalmar da kuma mahallin.

A cikin amfani da zamani na yau da kullun, kalmar tana nufin “girmamawa” da “matsayi”, kuma galibi ana amfani da ita don nuna cewa wani ba ya samun darajar da ta dace, ko ma ya kasa kula da kansa da mutuncin kansa. Har ila yau, akwai dogon tarihin amfani da falsafa na musamman na wannan kalma. Koyaya, ba kasafai ake bayyana shi kai tsaye a tattaunawar siyasa, shari'a da kimiyya ba. Sanarwa na kasa da kasa ya zuwa yanzu sun bar mutuncin da ba a bayyana shi ba.   kuma masu sharhi na kimiyya, kamar waɗanda ke jayayya da Binciken kwayar halitta da Alangui, sun ambaci mutunci a matsayin dalili amma ba su da tabbas game da aikace-aikacensa. 

Aurel Kolnai ya ce: Mutunci kuma yana nufin yin la'akari da sifofin natsuwa da ke tattare da kai, na wani cikin ciki da toned-ƙasa amma duk da haka translucent da fahimi ikon tabbatar da kai: nau'in hali mai daraja yana jin daɗin aiki mai ban sha'awa maimakon rashin jin daɗi, ƙila ba zai yuwu ba, mai haƙuri maimakon damuwa mai karewa, da rashin iyawa.

## Cin zarafi

### Matsayi
Ana iya keta mutuncin ɗan adam ta hanyoyi da yawa. Babban nau'ikan cin zarafi shine 

; Wulakanci
: Rashin mutuncin ɗan adam dangane da wulakanci yana nufin ayyukan da ke wulakanci ko rage darajar mutum ko rukuni. Ayyukan wulakanci sun dogara da mahallin amma yawanci muna da fahimtar fahimta inda irin wannan keta doka ke faruwa. Kamar yadda Schachter ya lura, "an ɗauka gabaɗaya cewa ana iya gane cin zarafin mutuncin ɗan adam koda kuwa ba za a iya bayyana kalmar ba. 'Na san shi lokacin da na gan shi koda kuwa ba zan iya gaya muku abin da yake ba'". Fiye da haka, asalin kalmar "ƙuntatawa" yana da halayyar duniya a cikin ma'anar cewa a cikin dukkan harsuna kalmar ta haɗa da "daidaitawar sararin samaniya" wanda "wani abu ko wani ya tura ƙasa kuma an riƙe shi da karfi a can". Wannan tsarin ya zama ruwan dare a cikin yanke shawara na shari'a inda alƙalai ke magana game da keta mutuncin ɗan adam a matsayin rauni ga darajar mutane ko girman kansu.
; Kayan aiki ko ƙaddamarwaburin kai
: Wannan bangare yana nufin bi da mutum a matsayin kayan aiki ko kuma hanyar cimma wani burin. Wannan tsarin ya gina a kan ka'idar ɗabi'a ta Immanuel Kant wanda ya nuna cewa ya kamata mu bi da mutane a matsayin manufofi ko manufofi a cikin kansu, wato a matsayin samun darajar ɗabi'ar da ba za a yi amfani da ita ba.
; Ragewa
: Cin zarafin mutuncin ɗan adam a matsayin ƙasƙanci yana nufin ayyukan da ke ƙasƙantar da darajar ɗan adam. Wadannan ayyuka ne waɗanda, koda an yi su da yardar rai, suna isar da saƙo wanda ke rage muhimmancin ko darajar dukkan 'yan adam. Sun kunshi ayyuka da ayyukan da al'umma ta zamani gabaɗaya ta ɗauka ba a yarda da su ba ga 'yan adam, ba tare da la'akari da ko wulakanci na ra'ayi yana da hannu ba, kamar sayar da kansa ga Bautar, ko kuma lokacin da hukuma ta jiha da gangan ta sanya fursunoni cikin yanayin rayuwa mara mutunci.
; Rashin mutuntaka
: Wadannan ayyuka ne da ke cire mutum ko rukuni na halayensu na ɗan adam. Yana iya haɗawa da bayyanawa ko bi da su a matsayin dabbobi ko a matsayin ƙananan mutane. Wannan ya faru ne a cikin kisan kare dangi kamar Holocaust da kuma Rwanda inda aka kwatanta 'yan tsiraru da kwari.

### Misalan
Wasu daga cikin ayyukan da ke keta mutuncin ɗan adam sun haɗa da azabtarwa, fyade, warewar jama'a, cin gajiyar aiki, aikin haɗin gwiwa, da bauta.

Dukansu cikakken talauci da dangi cin zarafi ne na cin mutuncin ɗan adam, ko da yake suna da wasu ma'auni masu mahimmanci, kamar rashin adalci na zamantakewa[1]. Cikakken talauci yana da alaƙa da cin zarafi kuma yana da alaƙa da wulakanci (misali, tilastawa cin abinci daga sharar mutane), amma dogaro da wasu don ci gaba da raye yana cin mutuncin mutumci ko da kuwa babu wasu zarafi kai tsaye. Talauci na dangi, cin zarafi ne saboda tarin abubuwan da aka samu na rashin iya sayan tufafi iri ɗaya, nishaɗi, abubuwan zamantakewa, ilimi, ko wasu sifofi na rayuwar yau da kullun a cikin wannan al'umma yana haifar da wulakanci a hankali; kin amincewa da zamantakewa; marginalization; saboda haka, rage girman kai.

Wani misali na keta mutuncin ɗan adam, musamman ga mata a ƙasashe masu tasowa, shine rashin tsabta. Rashin samun damar zuwa bayan gida a halin yanzu ya bar kusan mutane biliyan 1 na duniya ba tare da wani zaɓi ba sai dai su yi wanka a bayyane, wanda Mataimakin Sakatare Janar na Majalisar Dinkin Duniya ya ayyana a matsayi cin mutunci ga mutuncin mutum. Har ila yau, ana keta mutuncin ɗan adam ta hanyar yin amfani da mutane a Indiya don "sanya kayan mutum" daga bayan gida marasa tsabta - yawanci ta mutanen da ke cikin ƙananan matsayi, kuma galibi mata fiye da maza. Paparoma Francis I ya yi la'akari da yankan mata (FGM) a matsayin misali na aikin da ke keta mutuncin ɗan adam.

Fim ɗin The Magic Kirista ya kwatanta wani hamshakin attajiri (Peter Sellers) da ɗansa (Ringo Starr) waɗanda suka gwada iyakar mutunci ta hanyar tilasta wa mutane yin ayyukan ƙasƙantar da kansu don kuɗi. Labarin Simpsons "Homer vs. Dignity" yana da irin wannan makirci.

## Tarihin falsafa

### Pico della Mirandola
Masanin falsafa na Renaissance, Pico della Mirandola, ya ba da daraja ga ra'ayoyi da halittu. A cikin “Oration on the Daran of Human”, ya gaya wa malamai maƙiya game da martabar fasaha na sassaucin ra'ayi da kuma daraja da daukakar mala'iku. Kalaman nasa sun nuna darajar masana falsafa.  Ana ganin wannan jawabin a matsayin daya daga cikin matani na tsakiya na Renaissance, wanda ke da alaƙa da ci gaban falsafancin ɗan adam.

### Immanuel Kant
Wani masanin falsafa na zamanin haskakawa (ƙarni na 18), Immanuel Kant ya ce akwai abubuwan da bai kamata a yi magana ba ta fuskar kimar, kuma ana iya cewa waɗannan abubuwan suna da daraja. 'Kimar' dole ne dangi, saboda darajar wani abu ya dogara da wani takamaiman hukuncin abin da wani mai kallo ya yanke. Abubuwan da ba dangi ba - wadanda suke "ƙarshen kansu", a cikin ƙa'idodin Kant - sun fi tsayi fiye da kowane ƙima, kuma abu shine ƙarshen kansa kawai idan yana da yanayin ɗabi'a; idan yana wakiltar zabi tsakanin daidai da kuskure. A cikin kalmomin Kant: "Dabi'a, da ɗan adam kamar yadda ya iya, shine abin da kawai yake da daraja.  Musamman game da mutuncin ɗan adam, wanda rubuce-rubucensa suka kawo daga rashin fahimta a cikin falsafar Yamma zuwa wani abu mai mahimmanci ga masana falsafa, Kant ya riƙe cewa "yancin zaɓe" yana da mahimmanci; mutuncin ɗan Adam yana da alaƙa da hukumar ɗan adam, ikon mutane su zaɓi ayyukansu. 

Masana falsafa na ƙarshen ƙarni na 20 waɗanda suka rubuta muhimman ayyuka a kan batun mutunci sun haɗa da Mortimer Adler da Alan Gewirth .  Ra'ayoyin Gewirth game da mutuncin ɗan adam galibi ana kwatanta su da na Kant, domin kamar Kant ya yi la'akari da cewa mutuncin ɗan Adam ya fito ne daga hukuma. Amma yayin da yake raba ra'ayin Kant na cewa haƙƙoƙi suna tasowa daga mutunci, Gewirth ya fi mai da hankali fiye da Kant akan kyawawan wajibai waɗanda mutunta ya ɗora a kan ɗan adam, abin da ake buƙata na ɗabi'a ba kawai don gujewa cutarwa ba amma don taimakawa juna da himma wajen cimmawa da kiyaye yanayin "lafiya".

Daga cikin wasu batutuwa, gami da mutuncin aiki,  Adler ya bincika batun daidaito na ɗan adam da daidaito na mutunci.  A cewar Adler, tambayar ko mutane suna da daidaitattun hakkoki ga mutunci an ɗaure shi a cikin tambayar ko 'yan adam suna da daidaito da gaske, wanda kansa an ɗaure su a cikin tambayar cewa 'yan adam sun bambanta da dukkan abubuwa, gami da dabbobi, ko kuma sun bambanta da wasu abubuwa kawai ta hanyar digiri. Adler ya rubuta cewa kawai ma'anar da ke cikin gaskiyar cewa dukkan 'yan adam daidai ne shine cewa sun bambanta da dabbobi. "Natancin mutum," ya ce, "shi ne darajar ɗan adam a matsayin mutum - darajar da abubuwa ba su mallake ta ba. "  Ga Adler, rashin gane bambancin ya kalubalanci haƙƙin ɗan adam na daidaito da daidaito.  

Dan Egonsson, wanda Roger Wertheimer ya biyo baya, ya bayar da hujjar cewa yayin da ya zama al'ada ga mutane su daidaita mutunci da 'kasancewar mutum' (Egonsson's 'Standard Attitude', Wertheimer's 'Standard Belief'), mutane gabaɗaya kuma suna shigo da wani abu ban da ɗan adam kawai ga ra'ayinsu na mutunci. Egonsson ya ba da shawarar cewa wani mahaluƙi dole ne ya zama ɗan adam kuma yana raye don ya cancanci bayanin martaba, yayin da Wertheimer ya ce "ba gaskiya ba ne cewa ɗan adam yana da matsayin ɗan adam."

A cewar Arthur Schopenhauer, mutunci shine ra'ayi na wasu game da kimarmu kuma ma'anar ma'anar mutunci shine tsoronmu daga wannan ra'ayi na wasu.

Ra'ayoyin Karl Marx game da mutunci sun kasance masu rikitarwa, kuma muhawara game da rawar mutunci a cikin tunaninsa ya danganta da tambayar ko sukar Marx game da jari-hujja tana da dabi'a. Marx ya rubuta da kyau game da mutunci a cikin aikinsa na farko, kuma ya ba da shawarar cewa zai iya tallafawa ka'idarsa ta warewa;  duk da haka a wasu wurare ya ki amincewa da ra'ayin cewa mutane suna da 'yancin mutunci, kuma ya yi jayayya cewa ka'idojin ɗabi'a ba za su iya zama tushen sukar jari-hujja ba saboda sun zama wani ɓangare na tsarin akidar al'umma.  Masanin falsafa Somogy Varga ya yi jayayya cewa labarin Marx game da mutunci ya zama wani ɓangare na sukar ka'idojin Kantian kamar yadda ba daidai ba ne ke tunanin dabi'un ɗabi'a su zama na tarihi maimakon fitowa daga hanyoyin tarihi da ayyukan zamantakewa.

Kwanan nan, Philippe-André Rodriguez ya ba da hujjar cewa an fi fahimtar mutuncin ɗan adam a matsayin ainihin ra'ayi da ake jayayya. Kamar yadda yake jayayya, "da alama dai irin wannan ra'ayi ne ya ba da damar, a gefe guda, 'yancin ɗan adam ya sami karbuwa daga ƙasashen duniya a matsayin masana'antu na ka'idar, a daya bangaren kuma, ya sa ra'ayin ya ci gaba da fuskantar kalubale daga al'adu daban-daban na duniya. 

## Addini
Girman ɗan adam muhimmiyar la'akari ce ta Falsafar Kirista. Catechism na Coci Katolika ya nace cewa "girman mutum ya samo asali ne daga halittarsa a cikin siffar da kamannin Allah". "Dukan mutane", in ji Ikilisiya, "kamar yadda aka halicce su a cikin siffar Allah, suna da mutuncin mutum. "Catechism ya bayyana cewa "dama ga yin amfani da 'yanci, musamman a cikin al'amuran ɗabi'a da addini, abin da ba za a iya cirewa ba na mutuncin ɗan adam",  kuma ya haɗa jin daɗin dabbobi da mutuncin ɗan Adam: "ya saba wa mutuncin ɗan'adin sa dabbobi su sha wahala ko su mutu ba tare da bukata ba".

Cocin Katolika na shelar daidaiton darajar dukan mutane, ko da kuwa yanayin rayuwarsu ko halayensu. Wannan darajar “ta fito ne daga ƙaunar Mahalicci” ga ’yan Adam da aka halitta cikin kamanninsa; wannan darajar ta ƙara ɗaukaka ta wurin zama Almasihu cikin jiki da tashin matattu, tun da ya sa mutane su yi tarayya da halin Allah. Musamman, mutuncin ɗan adam yana da mahimmanci ga ɗan adam, kuma baya tasowa daga hukuma ko ƴanci.

Girman ɗan adam, ko *kevod ha-beriyot*, shi ma muhimmiyar la'akari ce ta Addinin Yahudanci. *Talmud* yana gargadi game da bayar da sadaka a fili maimakon a cikin sirri don kauce wa ɓata mutuncin mai karɓa. Masanin falsafar Yahudawa na zamani Maimonides, a cikin tsarinsa na *Halakha*, ya gargadi alƙalai da su adana mutuncin kansu na mutanen da suka zo gaban su: "Kada mutuncin ɗan adam ya zama haske a idanunsa; don girmamawa da ya dace da mutum ya maye gurbin umarnin rabbi mara kyau".

An bayyana ra'ayin Musulunci game da mutunci a cikin Alqur'ani ta hanyar zaɓaɓɓun tarihin rayuwar Nuhu, Ibrahim, Yusufu, Dauda, Musa, Maryamu, Isa, Muhammad, da sauransu (wanda ya bambanta da nassosin da ke cikin Littafi Mai-Tsarki, waɗanda Kur'ani ya yi iƙirarin gurɓatacce). Irin wadannan ana gabatar da su a matsayin abin koyi na mutunci domin ba su yi watsi da mutunta kansu ba ta hanyar karkata ga matsi na zamantakewa. Lokacin da suka fuskanci tsoron rashin yarda, talauci, yunwa, mutuwa da sauransu. waɗannan mutane sun tsaya tsayin daka a ma'anarsu ta gaskiya da mugunta, wanda ya yi daidai da farillai na Ubangiji. "Hanyar da ta dace ita ce wadda mutum ya kiyaye dabi'unsa da burinsa da bukatunsa na bin dokokin Ubangiji, kuma ta haka ne yake tafiyar da rayuwa madaidaiciya da alheri. Irin wannan mutum ya riko mafi amintacce goyon baya wanda ba zai taba kasawa gare shi ba" (k:31:22).  Ana ba irin waɗannan mutane taken Muhsineen, waɗanda suka fuskanci matsin lamba amma sun tsaya tsayin daka a cikin ayyukansu masu kyau. Allah ya ba wa waɗannan mutane iko da matsayi a cikin ƙasa, kuma wannan lada yana buɗewa ga duk wanda ya tabbatar da kansa ya cancanci: "Muna ba da irin wannan girmamawa da matsayi ga duk waɗanda ke gudanar da rayuwarsu bisa ga Dokokinmu. " (Alkur'ani 37:80)  Daular kur’ani da Muhammad ya fara a Madina ta nemi ta kare mutuncin dan’adam, tun da a cikin kasar Al-Qur’ani mutane suna da ‘yancin yin aiki da rayuwa ba tare da matsin lamba da barazanar talauci ke fuskanta ba, don haka za su iya yin biyayya ga dokokin Allah a matsayin mutane masu ‘yanci, suna ba da gudummawa a matsayin wani bangare na ‘yan’uwantaka guda daya da ke aiki don cimma nasarar dan Adam. An yi bayani dalla-dalla game da mutunci daga malamai da dama na Musulunci, irin su Mohammad-Ali Taskhiri, shugaban kungiyar al'adu da sadarwa ta Musulunci a Iran, a shekara ta 1994. A cewar Taskhiri, martaba wata kasa ce da dukkan bil'adama ke da damar da za ta iya zuwa gare ta, amma ba za a iya tabbatar da ita ba sai ta hanyar yin rayuwa mai gamsarwa a gaban Ubangiji[1]. Wannan ya yi daidai da sanarwar 1990 na Alkahira game da yancin ɗan adam a Musulunci, wanda ya bayyana cewa “Imani na gaskiya shi ne garantin haɓaka irin wannan darajar [tushen ɗan adam] tare da tafarkin kamalar ɗan adam.

Daga ƙarshe, fahimtar addinin Buddha game da mutuncin ɗan adam ya samo asali ne daga ra'ayin cewa mutane suna iya zaɓar hanyar kamala. Halin kamalar kai, yanayin cikakken ƙarfin hali, hikima da tausayi, an kwatanta shi [a ina?] a matsayin Buddha ko wayewa. Tunanin cewa dukan mutane - duk rayuwa, a gaskiya - suna da wannan damar da aka bayyana ta hanyar ra'ayi, an jaddada musamman a al'adar Mahayana, cewa dukan masu rai sun mallaki dabi'ar Buddha.

## Sanarwar Duniya ta 'Yancin Dan Adam

## Magunguna
A cikin karni na 20, mutunci ya zama batun ga likitoci da masu bincike na likita. An kira shi a cikin tambayoyi game da ilimin halittu na injiniyan kwayoyin halittar ɗan adam, cloning ɗan adam, da kuma kula da ƙarshen rayuwa (musamman a cikin irin waɗannan yanayi kamar shari'ar Terri Schiavo, yanayi mai rikitarwa wanda aka janye tallafin rayuwa daga macen da aka gano a cikin yanayin ciyawa mai tsayi). 

### Ƙungiyoyin ƙasa da ƙasa
A watan Yuni 1964, Ƙungiyar Likitoci ta Duniya ta ba da sanarwar Helsinki. Sanarwar ta ce a labarin na 11, "Hakkin likitoci ne da ke shiga cikin binciken likita don kare rayuwa, lafiya, mutunci, mutunci, 'yancin yanke shawara, sirri, da kuma sirrin bayanan sirri na batutuwan bincike. "

Majalisar Turai ta yi kira ga mutunci a kokarinta na tafiyar da ci gaban ilimin halitta da magani. A ranar 4 ga Afrilu 1997, majalisa, a Oviedo, ta amince da Yarjejeniyar Kare Haƙƙin Dan Adam da Mutuncin Bil Adama game da aikace-aikacen Ilimin Halitta da Magunguna. Gabatarwar taron ta ƙunshi waɗannan kalamai, da sauransu:

Yarjejeniyar ta ce, "Kungiyoyin da ke wannan Yarjejeniyar za su kare mutunci da mutuncin dukkan bil'adama tare da tabbatar da kowa da kowa, ba tare da nuna bambanci ba, mutunta amincinsa da sauran hakkoki da 'yanci na asali game da aikace-aikacen ilimin halitta da magani."

A cikin 1998, Majalisar Dinkin Duniya ta ambaci mutunci a cikin sanarwar UNESCO game da kwayoyin halittar dan adam da 'yancin ɗan adam. A Mataki na 2, sanarwar ta ce, "Kowa yana da hakkin ya girmama mutuncinsa." A Mataki na ashirin da hudu, sanarwar ta yi gargadin cewa bi da mutum don cire lahani na kwayoyin halitta "zai iya zama saba wa mutuncin ɗan adam." Sharhin da ke rakiyar sanarwar ya ce, sakamakon yuwuwar yin maganin layukan kwayoyin cuta, "shi ne ainihin mutuncin bil'adama da ke cikin hadari."

### Kanada
A cikin 1996, Gwamnatin Kanada ta ba da rahoto mai suna "Sabbin Fasahar Haihuwa da Halitta". Rahoton ya yi amfani da "ka'idojin mutunta rayuwar dan Adam da mutunci" a matsayin dalilinsa na ba da shawarar cewa a haramta ayyukan daban-daban da ke da alaka da binciken kwayoyin halitta da kuma haifuwa. Rahoton ya ce ayyukan da aka haramta sun saba wa kimar Kanada na daidaito da mutunta rayuwar dan Adam".

### Denmark
Ma'aikatar Lafiya ta kafa Dokar Majalisar Danish ta 1988, wacce ta kafa Majalisar Dokokin Danish. Majalisar tana ba da shawara ga Ma'aikatar kan batutuwan magani da binciken kwayar halitta akan mutane. A shekara ta 2001, Majalisar ta yi Allah wadai da "kayan haifuwa saboda zai keta mutuncin ɗan adam, saboda yana iya haifar da mummunar sakamako ga mutumin da aka kwace kuma saboda ba da izinin bincike kan kwace haifuwa zai nuna rashin kula da girmamawa saboda halin kirki na embryos. "

### Faransa
A cikin 1984, Faransa ta kafa Kwamitin Ba da Shawarwari na Kasa don Xa'a a Rayuwa da Kimiyyar Lafiya (CCNE) don ba da shawara ga gwamnati game da ka'idojin ayyukan likita da bincike. A cikin 1986, CCNE ta ce, "Mutunta mutuncin ɗan adam dole ne ya jagoranci ci gaban ilimi da iyaka ko ƙa'idodin da za a kiyaye ta hanyar bincike." CCNE ta ce bincike kan ƴaƴan mahaifa dole ne ya kasance ƙarƙashin "ka'idar hankali" kuma dole ne ya kula da "mutuncin da ba a bayyana ba a sakamakonsa".  CCNE ta nace cewa, a cikin bincike kan tayin mutum, ka'idoji na ɗabi'a da ya kamata a yi amfani da su "girman mutuncin mutuncin ɗan Adam" da mutunci na kimiyya".

### Portugal
The National Council of Ethics of Portugal ya buga ra'ayinsa game da abubuwan da suka shafi Cloning a cikin 1997. Ra'ayin ya ce, "cloning na 'yan adam, saboda matsalolin da yake haifarwa game da mutuncin ɗan adam, daidaiton jinsin ɗan adam da rayuwa a cikin al'umma, ba za a yarda da shi ba kuma dole ne a haramta shi".

### Sweden
Sweden ta The Genetic Integrity Act (2006:351), The Biobanks in Medical Care Act (2002:297), Health and Medical Services (Professional Activities) Act (1998:531), da The Health and Medical Services Act (1982:763) duk sun nuna damuwa ga "mutuncin mutum" ko "mutuncin mutum."

### Amurka
A cikin 2008, Majalisar Shugaban Ƙasa akan Bioethics tayi ƙoƙarin cimma matsaya game da abin da ake nufi da mutunci amma ya kasa. Edmund D. Pellegrino, M.D., shugaban majalisar, ya ce a cikin wasiƙar isar da sako ga shugaban ƙasar Amurka, “… babu wata yarjejeniya ta duniya kan ma’anar kalmar, mutunta ɗan adam. "

## Dokar
McDougal, Lasswell, da Chen sun yi nazarin mutunci a matsayin tushen dokar kasa da kasa. Sun ce yin amfani da mutunci a matsayin tushen dokokin shine "hanyar doka ta halitta".  Hanyar dokar halitta, sun ce, ta dogara da "aikin bangaskiya".  McDougal, Lasswell, da Chen sun lura:

### Kanada
A shekara ta 2004, Kanada ta kafa Dokar Taimako na Haihuwar Mutum .  Sashe na 2 (b) na dokar ya bayyana cewa, "fa'idodin taimakon fasahar haihuwa na ɗan adam da bincike mai alaƙa ga daidaikun mutane, ga iyalai da kuma ga al'umma gabaɗaya za a iya samun ingantaccen tsaro ta hanyar ɗaukar matakan da suka dace don kariya da haɓaka lafiyar ɗan adam, aminci, mutunci da haƙƙoƙin amfani da waɗannan fasahohin da kuma binciken da ya danganci hakan." Dokar ta tanadi tarar da ba za ta wuce $500,000 ba ko ɗaurin kurkuku na wa'adin da bai wuce shekaru goma ba, ko duka biyun, idan wani ya yi haramtaccen aiki kamar ƙirƙirar chimera.

### Tarayyar Turai
Mataki na 1 na Yarjejeniya Ta Musamman na Tarayyar Turai ya tabbatar da rashin cin zarafin dan Adam.

### Faransa
A shekara ta 1997, Kwamitin Ba da Shawara na Kasa don Da'a a cikin Kimiyya ta Rayuwa da Lafiya, da sauran masu kallo, sun lura cewa dokokin da suka danganci mutunci na Faransa akan binciken kiwon lafiya sun kasance masu rikitarwa. Dokar ta haramta lalata tayin ɗan adam da gangan amma ta ba da umarnin cewa za a iya lalata tayin ɗan Adam idan sun wuce shekaru biyar. Dokar ta haramta bincike kan tayin ɗan adam da aka kirkira a Faransa amma ta ba da izinin bincike kan tayin mutum da aka kawo Faransa. Dokar ta haramta masu bincike daga ƙirƙirar tayin don bincike amma ta ba da damar masu bincike su yi gwaji tare da tayin da ba su da amfani bayan takin zamani.

### Jamus
Mutuncin dan Adam shine tushen tsarin tsarin mulkin Jamus. Mataki na 1, sakin layi na 1 yana karanta cewa: "Mutuncin ɗan adam ba zai taɓa yiwuwa ba. Girmamawa da kare shi ya zama aikin dukkan hukumomin gwamnati." Don haka ana ambata darajar ɗan adam tun kafin ’yancin yin rayuwa. Wannan yana da tasiri mai mahimmanci akan yin doka da ikon Jamus a cikin abubuwa masu mahimmanci da marasa mahimmanci:

* Girman ɗan adam shine tushen sashi na 131 na Dokar aikata laifuka ta Jamus, wanda ya haramta nuna zalunci ga mutane ta hanyar amincewa. An yi amfani da sashi na 131 don kwace fina-finai masu ban tsoro da kuma hana Wasannin bidiyo kamar Manhunt da jerin *Mortal Kombat*.&nbsp;
* Wani yanke shawara  daga Kotun Tsarin Mulki ta Tarayyar Jamus a cikin 1977 ya ce ɗaurin rai da rai ba tare da yiwuwar sallamawa ba bisa ka'ida ba ne a matsayin keta mutuncin ɗan adam (da ka'idar *Rechtsstaat*). A yau, fursuna da ke aiki na rai za a iya ba da izini a kan hali mai kyau tun daga farkon shekaru 15 bayan an ɗaure shi, idan dai an sake shi don ya zama haɗari ga jama'a. Mutanen da aka dauka har yanzu suna da haɗari za a iya ɗaure su har abada a cikin rai, idan an sake tabbatar da wannan hukunci akai-akai.
* Sashe na 14 (3) na Luftsicherheitsgesetz, wanda zai ba da damar Bundeswehr ta harbe jiragen sama idan 'yan ta'adda suka yi amfani da su azaman makamai, an ayyana su ba bisa ka'ida ba musamman saboda girman ɗan adam: kashe ƙananan mutane marasa laifi don adana adadi mai yawa ba za a iya halatta shi ba tunda yana bi da girman kai kamar dai yana da iyaka.&nbsp;
* Wani talla na Benetton da ke nuna ƙafar mutum tare da hatimi na "H.I.V. mai kyau" an ayyana shi a matsayin keta mutuncin ɗan adam ta wasu kotuna, amma a ƙarshe ya sami doka.
* Dokar Jamus ta farko da ta halatta zubar da ciki a cikin 1975 an ayyana ta ba bisa ka'ida ba saboda kotun ta yanke shawarar cewa tayin suna da mutuncin ɗan adam. An kirkiro sabuwar doka game da zubar da ciki a cikin shekarun 1990. Wannan dokar ta sanya duk zubar da ciki ba bisa ka'ida ba, sai dai idan an riga ta da shawara (§ 219 (1) na dokar aikata laifuka ta Jamus).&nbsp;
* A cikin yanke shawara daga 1981, Kotun Gudanarwa ta Tarayyar Jamus ta bayyana cewa wasan kwaikwayo ya keta mutuncin ɗan adam na mai wasan kwaikwayo, ba tare da la'akari da yadda suke ji ba. Daga baya aka sake fasalin shawarar. Peep ya nunawa inda mai wasan ba zai iya ganin mutanen da ke kallon su ba a haramta su a matsayin batun mutunci.

### Indiya
An ambaci kalmar 'daraja' a cikin Preamble ga Tsarin Mulki na Indiya:
 

Ana kallon preamble a matsayin kashin bayan kundin tsarin mulkin Indiya, kuma ana ganinsa a matsayin ruhinsa. Akwai lokuta inda a cikin yanayi masu tada hankali kamar zartar da dokar gyara zama ɗan ƙasa, 2019, an yi suka ta hanyar tunawa da Kimar Tsarin Mulki da mutuncin ƙasa, kamar yadda aka ambata a cikin Gabatarwa.

### Iran
An rubuta bukatar mutunta mutunta mutum a cikin dokar tsarin mulkin Iran. Mataki na biyu na kundin tsarin mulkin Iran Doka ta ambaci wasu ka'idoji da ababen more rayuwa guda shida a matsayin tushen tsarin gudanar da mulki wanda a cikin sashe na daya ake kira Jamhuriyar Musulunci ta Iran. Ka’ida ta shida ta wannan makala ta shafi mutuncin dan’adam kuma ya yi nuni da cewa “Jamhuriyar Musulunci ta Iran wani tsari ne da aka assasa kan imani da….6) Mutuncin dan Adam da kimarsa da ‘yancinsa da kuma nauyin da ke kansa a gaban Allah”[3]. Ban da haka, a farkon kundin tsarin mulki, ana magana ne game da martabar ɗan adam game da kafofin watsa labarai.

### Afirka ta Kudu
Kundin tsarin mulkin kasar Afirka ta Kudu ya bayyana "mutuncin dan Adam, samun daidaito da kuma ci gaban 'yancin dan Adam da 'yancin walwala" a matsayin daya daga cikin ka'idojin da aka kafa kasar Afirka ta Kudu, kuma an bayyana kudurin dokar da ke tabbatar da "dabi'un dimokuradiyya na mutunci, daidaito da 'yanci". Sashi na 10 na Kundin Tsarin Mulki ya bayyana karara cewa "Kowa yana da mutunci da kuma hakkin a mutunta mutuncinsa da kuma kare shi." A fannin shari’a, ana ganin ‘yancin mutuntawa a matsayin wasu haqqoqi na musamman, kamar daidaito, tsaron mutum ko sirri, amma an yi amfani da shi kai tsaye a lokuta da dama da suka shafi hukunce-hukuncen laifi, dokar bata suna, da ‘yancin aure da rayuwar iyali.

### Switzerland
Kundin Tsarin Mulki na Tarayyar Switzerland ya ba da a cikin Mataki na 7 cewa "Dole ne a girmama mutuncin ɗan adam kuma a kare shi. "  Har ila yau, a cikin fasaha. 120, cewa jihar dole ne ta "yi la'akari da mutuncin rayayyun halittu da kuma lafiyar mutane, dabbobi da muhalli" yayin yin doka game da amfani da kayan haihuwa da kwayar halitta;  saboda haka Hukumar Da'a ta Tarayya kan Non-Human Biotechnology (ECNH) ta bayar, a cikin 2008, wani littafi mai taken "Mutumin mutunci na rayayyun abubuwa game da tsire-tsire-tsayi".

## Dubi kuma
 

## Bayanan da aka ambata