Even Lewis Hanke, twentieth - century doyen of Latin American studies, made the sermon into a Bolivarian grito de libertad, «the first cry on
behalf of human liberty in the New World.»
The juxtaposition highlights how open data efforts are generally considered contributions to freedom of information and the
advance of human liberty, but occasionally thought of as dangerous incursions into privacy or threats to public safety.
«The whole history of the
progress of human liberty shows that all concessions, yet made to her august claims have been born of earnest struggle....
It describes a duty of society to retreat and give its members space to act on what they deem essential; an acknowledgment
not of a human liberty or right, but of a human obligation that precedes the social obligation and so shapes it.
May we not suppose that when this time comes Mankind will for the first time be confronted with the necessity for a truly and wholly human act, a final exercise of choice — the yes or no in face of God, individually affirmed by beings in each of whom will be fully developed the
sense of human liberty and responsibility?
For the men with hard faces, the men who lust for power and see their fellows as no more than units in a machine, know intuitively that the Church is the implacable
champion of human liberty, of the truly human values and the finest human aspirations.
So high is this God's
valuation of human liberty of conscience that, even though He has launched a divinely commissioned religion in history (in two Covenants, Jewish and Christian), He would not have either of these religions imposed by force on anyone.
The democracy that we have - as far as we have it - is not an idol to adore as if it would represent the ultimate
perfection of human liberty.
«For example, there is an
ideal of human liberty, activity, and cooperation dimly adumbrated in the American Constitution.
But to do this, liberal theory seeks to suspend any commitment to the speculative principles that safeguard an enduring sense of human dignity and the metaphysical
good of human liberty.
For Dostoevsky, the problem of evil and the
question of human liberty are profoundly joined: our answer to one quandary determines our answer to the other.
Given this ontology, he is committed to the view that the only sense we can make of the
idea of human liberty is to think of it as the freedom of an object to move.
If the problem is the students» attitude to the knowledge and to the teachers, the concept paper writer can talk about «the
direction of human liberty», but may choose another object such as the importance of education, highly qualified teachers, etc..
The juxtaposition highlights how open data efforts are generally considered contributions to freedom of information and the
advance of human liberty, but occasionally thought of as dangerous incursions into... [more]