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Citizenship is a legal status in a political institution such as a city or a state.The relationship between a citizen and the institution that confers this status is formal, and in contemporary liberal-democratic models includes both a set of rights that the citizen possesses by virtue of this relationship, and a set of obligations or duties that they owe to that institution and their fellow ...
The question of to whom civil and political rights apply is a subject of controversy. Although in many countries citizens are considered to have greater protections against infringement of rights than non-citizens, civil and political rights are generally considered to be universal rights that apply to all persons.
The rights and duties of nationals vary from state to state, [5] and are often complemented by citizenship law, in some contexts to the point where citizenship is synonymous with nationality. [6] However, nationality differs technically and legally from citizenship, which is a different legal relationship between a person and a country.
Rights ethics is an answer to the meta-ethical question of what normative ethics is concerned with (meta-ethics also includes a group of questions about how ethics comes to be known, true, etc. which is not directly addressed by rights ethics). Rights ethics holds that normative ethics is concerned with rights. Alternative meta-ethical theories ...
Citizenship is a membership and allegiance to a sovereign state. [1] [a]Though citizenship is often conflated with nationality in today's English-speaking world, [3] [4] [5] international law does not usually use the term citizenship to refer to nationality; [6] [7] these two notions are conceptually different dimensions of collective membership.
Yael Tamir has argued that the differences between ethnic and civic nationalism are blurred. She posits: "By waving the civic flag, Western democracies pretend to be more peaceful and inclusive than they really are, fostering a self-image that allows them to exonerate themselves, leaving them unprepared to deal with internal conflicts".
Plutarch relates a comparison made by Simonides between Spartan education of citizens and horse husbandry:. Simonides called Sparta "the tamer of men," because by early strictness of education, they, more than any nation, trained the citizens to obedience to the laws, and made them tractable and patient of subjection, as horses that are broken in while colts.
Most scholars argue that human rights emerged from the citizenship rights held by individuals by virtue of being citizens in a polity, which were eventually universalized as human rights, held by all humans. Over time, people used the language of rights to articulate and secure a wider-ranging range of concerns. [2]