(Men) have a right to the acquisitions of their parents; to the nourishment and improvement of their offspring; to instruction in life, and to consolation in death. Whatever each man can separately do, without trespassing upon others, he has a right to do for himself; and he has a right to a fair portion of all which society, with all its combinations of skill and force, can do in his favour. In this partnership all men have equal rights; but not to equal things.
You will observe, that from Magna Charta to the Declaration of Rights, it has been the uniform policy of our constitution to claim and assert our liberties, as an entailed inheritance derived to us from our forefathers, and to be transmitted to our posterity... 一部割愛 By this means our constitution preserves an unity in so great a diversity of its parts. We have an inheritable crown; an inheritable peerage; an house of commons and a people inheriting privileges, franchises, and liberties, from a long line of ancestors.
Adam Smith and Edmund Burke ir.uiowa.edu/cgi/viewcontent.cgi?article=1082&context=poroi Although the Scots philosopher Adam Smith's Wealth of Nations (1776) found few insightful readers in England before the l790s, Smith himself noted that among what early readers he had the Anglo-Irish Whig Member of Parliament Edmund. Burke stood out (Tribe 1984; Teichgraber, 1985). Smith informed a confidant that Burke “is the only man I ever knew who, without communication, thought on economic subjects exactly as I”
They became correspondents and friends. But while Smith made it clear that government support should be extended in hard times to unemployed workers, who have a right to expect it, Burke flatly denied it. “Labor,” he wrote in l795, “is a commodity and as such an article of trade” (Burke, 1795, in Kramnick, 1999, 200). Trade, Burke declared, is none of government’s business under any circumstances. “Of all things,” he wrote, “an indiscreet tampering with the trade of provisions is the most dangerous and … always worst … in the time of scarcity” (Burke, 1795, in Kramnick, 1999, 195).
If anyone deserves relief it is not those who are able to work but in hard times can’t find it. It is those, and only those, who are too sick, infirm, young, or old to work at all. They do indeed fall under our Christian duty to extend charity to the poor (Burke, 1795, in Kramnick 203). But the deserving poor, as they came to be called, are objects of our charity only insofar as we, and they, are private persons. Government, whose office to “regulate our tempers” by “timely coercion,” should stay out of it. “The people maintain [the government], not they the people” (Burke, 1795, in Kramnick, 195)
Far am I from denying in theory, full as far is my heart from withholding in practice (if I were of power to give or to withhold) the real rights of men. In denying their false claims of right, I do not mean to injure those which are real, and are such as their pretended rights would totally destroy. If civil society be made for the advantage of man, all the advantages for which it is made become his right. It is an institution of beneficence; and law itself is only beneficence acting by a rule. Men have a right to live by that rule; they have a right to do justice, as between their fellows, whether their fellows are in public function or in ordinary occupation. They have a right to the fruits of their industry and to the means of making their industry fruitful. ---Edmund Burke
Burke and Natural Rights Edmund Burke was at once a chief exponent of the Ciceronian doctrine of natural law and a chief opponent of the “rights of man.” In our time, which is experiencing simultaneously a revival of interest in natural-law theory and an enthusiasm for defining “human rights” that is exemplified by the United Nations' lengthy declaration, Burke's view of the natural juridic order deserves close attention.
Unlike Bolingbroke and Hume, whose outward politics in some respects resembled the great Whig statesman's, Burke was a pious man. “The most important questions about the human race Burke answered … from the Church of England's catechism.” He takes for granted a Christian cosmos, in which a just God has established moral principles for man's salvation. God has given man law, and with that law, rights; such, succinctly, is Burke's premise in all moral and juridical questions.
Secondly, I have analysed the theological content of Burke's political thought, demonstrating that Burke's political thought emerged from his Christian faith and his concomitant belief in the natural law. I have argued that, as a result, there is a profound consonance between the central principles of the Christian faith and the conservative tradition which followed Burke.
The speculative line of demarcation where obedience ought to end and resistance must begin is faint, obscure, and not easily definable. It is not a single act, or a single event, which determines it. Governments must be abused and deranged, indeed, before it can be thought of; and the prospect of the future must be as bad as the experience of the past. When things are in that lamentable condition, the nature of the disease is to indicate the remedy to those whom nature has qualified to administer in extremities this critical, ambiguous, bitter potion to a distempered state. Times and occasions and provocations will teach their own lessons. The wise will determine from the gravity of the case; the irritable, from sensibility to oppression; the high-minded, from disdain and indignation at abusive power in unworthy hands; the brave and bold, from the love of honorable danger in a generous cause; but, with or without right, a revolution will be the very last resource of the thinking and the good. --Edmund Burke
King Felipe VI of Spain (1981) – As reigning King of Spain, Sovereign of the Order since 2014 after his father abdicated his rights to him. King Juan Carlos I of Spain (1941) – Former Sovereign of the Order as King of Spain from 1975 to 2014. King Constantine II of Greece (1964) The King of Sweden (1983)[17] Grand Duke Jean of Luxembourg (1983)[18] The Emperor of Japan (1985)[19] Princess Beatrix of the Netherlands (1985)[20] The Queen of Denmark (1985)[21] The Queen of the United Kingdom and the Commonwealth Realms (1989)[22] King Albert II of Belgium (1994)[23]
New research published late last year by scholars at Harvard University and Indiana University Bloomington is just the latest to reveal the myth. This research questioned the “secularization thesis,” which holds that the United States is following most advanced industrial nations in the death of their once vibrant faith culture. Churches becoming mere landmarks, dance halls, boutique hotels, museums, and all that.
Not only did their examination find no support for this secularization in terms of actual practice and belief, the researchers proclaim that religion continues to enjoy “persistent and exceptional intensity” in America. These researchers hold our nation “remains an exceptional outlier and potential counter example to the secularization thesis.”
Christian population growth is the population growth of the global Christian community. According to a 2011 Pew Research Center survey, there were 2.19 billion Christians around the world in 2010, more than three times as much from the 600 million recorded in 1910, however this rate of growth is slower than the overall population growth over the same time period.[1] According to a 2015 Pew Research Center study, by 2050, the Christian population is expected to be 3.0 billion.[2]
From 1960 to 2000, the global growth of the number of reported Evangelical Protestants grew three times the world's population rate, and twice that of Islam.[3] 0237名無しさん@1周年2018/10/12(金) 00:40:17.58ID:SVTrklLI0>>198 個人が人を殺したら死刑だし、故意でなくても重過失で結果的に 人を死なせたら思い刑事罰を受けるが、同じことを政府のトップになって 国の指示って形でやれば合法になってしまって国内法では裁けない。 それを裁くためにはクーデターを起こすか、国際軍事法廷で外圧で裁いてもらう しかない。右翼は極東軍事裁判は戦勝国による一方的な不当な裁判だというが、 どうしようもないだろう。戦犯の自業自得だ。 0238名無しさん@1周年2018/10/12(金) 00:40:26.10ID:6eBVPsP30 コピペでスレ潰しをやってるのはキリスト教信者ですね 0239名無しさん@1周年2018/10/12(金) 00:40:26.28ID:FmNuJJvI0>>236>>1
As an example, the study showed that in 1991, 37 percent of Russian and 39 percent of Ukrainian identified as Orthodox, respectively. However, in 2015, that percentage almost doubled in both cases to 71 percent of Russians and 78 percent of Ukrainians.
Though Christianity has bloomed following the fall of the Soviet Union, nowadays it is Christians in Communist China who are heavily targeted by the atheistic regime. 0240名無しさん@1周年2018/10/12(金) 00:41:17.72ID:FmNuJJvI0>>239>>1>>225
Being Christian in Western Europe The majority of Europe’s Christians are non-practicing, but they differ from religiously unaffiliated people in their views on God, attitudes toward Muslims and immigrants, and opinions about religion’s role in society http://www.pewforum.org/2018/05/29/being-christian-in-western-europe/
Turkey RAGES at Trump for choosing pastor over NATO partner as Erdogan stands firm TURKEY’S leader Recep Tayyip Erdogan said the US was WRONG to choose the American pastor on trial in Turkey over NATO. By ALAHNA KINDRED PUBLISHED: 15:08, Sat, Aug 11, 2018 | UPDATED: 17:59, Sat, Aug 11, 2018
https://www.britannica.com/biography/Saul-king-of-Israel Saul, Hebrew Shaʾul, (flourished 11th century BC, Israel), first king of Israel (c. 1021–1000 BC). According to the biblical account found mainly in I Samuel, Saul was chosen king both by the judge Samuel and by public acclamation. Saul was similar to the charismatic judges who preceded him in the role of governing; his chief contribution, however, was to defend Israel against its many enemies, especially the Philistines.
https://faculty.history.wisc.edu/sommerville/351/351-172.htm Medieval political theorists had seen kings as deriving their authority from God, but as obliged to rule in accordance with law and in consultation with the nobility. Some political philosophers of the Middle Ages wanted to assert the prince's authority against the Pope; most accepted that a prince ruling tyrannically could be removed by his subjects. Marsilius of Padua (c. 1270-1342) went further than most in subjecting the king to the community.
The subjects of the readings were the stories and deeds of olden time: he was fond, too, of St. Augustine's books, and especially of the one entitled "The City of God".[119] 0295名無しさん@1周年2018/10/12(金) 00:52:59.74ID:BbSdGpDL0 英霊なんて人柱と全く同じだからな 故意に人を殺して祀り上げる人工神霊であるわ 0296名無しさん@1周年2018/10/12(金) 00:53:24.46ID:AaQEwaju0 簡単に言うと靖国は国家のために命を捧げた兵士を慰霊しているのではなくて 臣民として国家に命を捧げた行為が道徳的で立派だと讃えて「君らもこれを見習いなさい」と教えるための施設 0297名無しさん@1周年2018/10/12(金) 00:54:09.33ID:FmNuJJvI0>>294>>1
In Western Europe serfdom became progressively less common through the Middle Ages, particularly after the Black Death reduced the rural population and increased the bargaining power of workers. Furthermore, the lords of many manors were willing (for payment) to manumit ("release") their serfs.
In Normandy, serfdom had disappeared by 1100.[4] Two possible causes of the disappearance of serfdom in Normandy have been proposed: (1) it might have been implemented to attract peasants to a Normandy depopulated by the Viking invasions or (2) it might be a result of the peasants' revolt of 996 in Normandy.
In England, the end of serfdom began with the Peasants' Revolt in 1381. It had largely died out in England by 1500 as a personal status and was fully ended when Elizabeth I freed the last remaining serfs in 1574.[5] Land held by serf tenure (unless enfranchised) continued to be held by what was thenceforth known as a copyhold tenancy, which was not completely abolished until 1925 (although it was whittled away during the 19th and early 20th centuries). There were native-born Scottish serfs until 1799, when coal miners who were kept in serfdom gained emancipation. However, most Scottish serfs had already been freed.
Serfdom was de facto ended in France by Philip IV, Louis X (1315), and Philip V (1318).[5][6] With the exception of a few isolated cases, serfdom had ceased to exist in France by the 15th century. 0300名無しさん@1周年2018/10/12(金) 00:54:51.25ID:FmNuJJvI0>>299