universal declaration of the rights of human organizations · of human rights is designed to...

THE UNIVERSAL DECLARATION OF THE RIGHTSOF HUMAN ORGANIZATION

— an experimental extension of the Universal Declaration of Human Rights

A. Introduction

The term « human organization » — not thesingular, but the generic — in the Declarationof the Rights of Human Organization is intendedto cover all psycho-social organization whichis based upon any direct expression or extensionof the « reason and conscience » of man —namely all organized non-material emanationsof man. Such organization therefore ceases toexist when the people in question cease toexist. The term therefore covers human rightsin the accepted sense (under the UniversalDeclaration of Human Rights — paragraphspreceded by (a)). It also covers the rights ofactive groups, movements, organizations andother such social structures, however formal orinformal, since they are a socially organizedexpression of the reason and conscience ofhuman beings (paragraphs preceded by (b)).Similarly it covers the rights of all actively heldmodes of thought and activity, particulary ascharacterized by disciplines, since these areall the intellectually or behaviourally organizedexpression of the reason and conscience ofhuman beings (paragraphs (c), pages 13-26).These three sets of rights represent those whichthe State and society give to and protect formembers of society, whether explicitly or impli-citly.

There is an important relationship between therights given to members of society by the Stateand the rights and freedoms which a person isprepared to give, within himself, to his ownparticular modes of thought and activity —namely the degree of freedom and interactionwhich he permits the roles which make up hispersonality. (This is explored further in anarticle in the next issue.) This fourth set ofpersonal rights has therefore been added tothe series in the same way (paragraphs (d)).

The three additional sets of rights which extendthe Universal Declaration of Human Rightscould not be credibly elaborated ab initio byany one person or group. The experimentalapproach used was therefore simply to replace« human being » by « group » in the first set togive the second (b), by « modes of thought andactivity » to give the third (c), and by « role »to give the fourth (d). Clearly related modifica-tions had to be made to the remainder of eacharticle to conserve the sense in the new contextimplied. Such modifications were kept to aminimum, except in the Preamble. In onesense, therefore, the three additional sets ofrights were simply « generated », without intel-lectual manipulation, within the perspective orframework of the first set on the basis of theadditional assuptions. This is an importantguarantee of balance and freedom from thebias which those who worked on the Decla-ration spent so many essential months to elimi-nate.

(a) It is interesting and suggestive to note that :

(I) the second set of rights (b) touches onthe core of the current problems of rela-tions between organizations with diffe-rent perspectives, namely the need for.self-imposed coordination of indepen-dent social organs to ensure the overalleffectiveness of social action

(II) the third set (c) is relevant to the wholedebate on the social responsibility ofscience, disciplines, academe, techno-logy, business, etc. and on the need fora multidisciplinary perspective to tackle.world problems

(III) the fourth set (d) is relevant to the ques-tion of the alienation of the individual,

INTERNATIONAL ASSOCIATIONS, 1971, No 1 7

the psychological implications of thefragmentation of social activity, andman's ability to « live with himself » ina highly complex society

(b) The answer to the criticism that the additio-nal three sets of rights, or at least thesecond and the third, are implicit in thespirit and even some of the. Articles of thefirst set, namely the Universal Declarationof Human Rights, is that :(I) not all the provisions are and it would

take some careful thought to deducemany of the others. Declarations aresupposed to avoid the need for andrisks of « interpretation ». (In connec-tion with this point see footnote)

(II) they should not be necessary but are tothe extent that organizations disciplinesand even roles are now usually concei-ved of as having a certain autonomydetached from the persons which « in-habit » them (and who are anyway oftentreated as replaceable) with consequen-ces that an article included in the nextissue explores.

(A further justification for including disciplinesis that reflection on the difficulty of satisfacto-rily defining organizations, given the multiplicityof types and degrees of formality, shows thatdisciplines and collective behaviour patternshave much in common with them — from oneviewpoint, they are all rules for exchangingselected information. It may therefore be con-sidered a matter of convenience and conven-tion that the boundaries are drawn as they are— with the concepts of some non-Europeanlanguages other boundaries would have to bedrawn or perhaps even none at all. The distinc-tion accepted, however, the justification fordiscussing « organizational » rights still appliesto socially active modes of thought and activityas another form of human organization.To some it may appear that the first set is« diluted » or endangered by any focus of atten-tion on possible extensions, at a time when therights described there are not universally accep-ted. This cannot be an acceptable reason,however, when there is a risk that more subtlebut equally fundamental rights may be lost withthe process of acquisition of the first set.Human Rights cannot remain static but must

evolve with society unless they are to fail intheir fundamental task. In order to adapt, newphenomena must be taken into account. Onesuch phenomenon, according to H. Golsong,Director of Legal Affairs of the Council of Euro-pe (*), is that individuals group themselvestogether to a greater and greater extent —whether to form social groups, profit or non-profit groups or political groups — in order tosatisfy their needs and to ensure their fulfillment.He considers that this new phenomenon needsto be taken into consideration in determiningthe functional « centre of gravity » of HumanRights. Whereas the individual was originallythe main preoccupation, modern social proces-ses have introduced a new dimension. Even ifhe wished the individual can hardly remainisolated today, above all if he wishes to benefitfrom certain rights which used to be restrictedto « individuals » but are now made available,defended or furthered by groups. This newdimension represents a new domain in whichhuman rights must be protected as individualscede more and more of their rights to groups.The same point is made by Professor S. Marcus-Helmons, Director of the Department of HumanRights, Louvain University (*), who adds that ifthe reason for the existence of such bodies isto satisfy human needs and to accomplish cer-tain objectives which are impossible for theindividual, can it be unreasonable to supposethat such bodies should acquire protection forsome rights which are indispensable to therealization of their objectives ? The protectionof human rights is designed to facilitate thedevelopment of man. Used for the same end,but at one remove, organizations would seemto merit the same interest. In protecting therights of groups, human rights are protectedthrough them.The point is echoed by Professor M. Pinto {*)in the questions : how can one refuse to organi-zations created by men, that which" one accords

(*) Université Catholique de Louvain. Premier Colloque duDépartement des Droits de l'Homme, 24 octobre 1969;Les Droits de l'Homme et les Personnes -Morales. Bru-xelles, Emile Bruylant, 1970, 166 p.Ses also : Ernst Hass. Human Rights and InternationalAction; the case of freedom of association, Stanford Uni-versity Press, 1970. J.E. Knott, Jr. Freedom of Association;a study of the role of nongovernmental organizations inthe development process of emerging countries, Brussels,Union of International Associations.

8 ASSOCIATIONS INTERNATIONALES, 1971, No 1

to the men which compose them; is one torefuse rights to the group which they have, inone sense, substituted for themselves in orderto improve their ability to act ?From these points emerges the possibility thatthe ability to group, if facilitated, could be thekey to man's mastery of the social processes inwhich he is embedded, just as the lever hasbeen the key to his mastery of the physicalenvironment within which he lives.The same arguments should apply equallywhenever man identifies some portion of hisfreedom to act and binds it within rules in termsof which he functions only periodically — thusenabling him to detach himself at other timesfrom the obligations incumbent upon such dele-gated aspects of his personality (i.e. roles). Thisoccurs when he functions through : organiza-tions, and disciplines (whether physical or men-tal) and includes, of course, his own personalrole activity.

Furthermore, if social development leads to aconsiderable decrease in the effectiveness ofthe (extended) family as the prime social unit

or, alternatively, to needs not satisfied by suchrelationships, then the attempts made by the

individual to substitute partially for, or extend,the family network by organizational contacts

or via patterns of collective activity (whetheracademic disciplines or sports, for example),should be as well protected by society as the

family traditionally has been.)(Ill) the first set Jacks any sense of dynamism

which is the major characteristic of modernsociety. It appears to have been designedto protect rights in a static societyunconscious of the manner by which social

change takes place or its relationship tothe fulfillment of the persons growing up

within that society and the consequentimplication for social structures.

(The first set makes no provision for protectionagainst structural violence which in developedsocieties eliminates the need for personal vio-

lence or restriction of rights.To date no systematic criteria for establishingthe existence of such forms of violence havebeen recognized or proposed at governmentallevel.)

« The contrasts, not to say flagrant antagonisms, whichexist between rich countries and poor countries should

not blind us to the « structural violence » exercised in athousand different ways in even the most « privileged »societies. »(Unesco's contribution to peace and its tasks with respectto the elimination or racialism and colonialism : Reportof the Director-General and proposals for long-term planof integrated action, para. 13)

(c) The answer to the criticism that the additio-nal three sets of rights « let in » preciselywhat the first set was trying to « keep out »,namely some modes of thought and activityby some types of organization is that :(I) Article 30 of the Universal Declaration

of Human Rights stands unextended andtherefore excludes such interpretationsand any unfortunate contradictions.

(II) in fact the additional three sets reinforceand amplify the sense of the first, exclu-ding easily ignored subtle forms of abusewhich can lead to the barbarous actscovered by the first set. Additionalfreedoms are acknowledged but thenumber of responsibilities also increases(see Article 29) with each set — suchresponsibilities are further increased bythe interaction between the four sets and the implications of Article 30.

(III) social development should result in theincrease in the freedom and responsi-bility of each social entity. The Decla-ration points to some freedoms whichwe are far from acquiring. The reasonswhy we cannot acquire them, immedia-tely, except under special conditions,should stimulate debate on the asso-ciated responsibilities — it should alsothrow light on the conditions underwhich respect for the equivalent« human eights » (a) is more difficult.

(d) There are obvious weaknesses and inconsis-tencies know to the author, many otherswill be glaringly apparent to specialists incertain disciplines. The first have not beeneliminated because they signal unresolvedproblems. (A particular example of this isthe need for clarity on the relationshipbetween the « law » governing territorial andnon-territorial organizations and disciplinesin a complex social system). The secondshould be eliminated by a multidisciplinaryteam at a later stage should the project beconsidered worth continuing.


(e) The answer to the criticism that the Declara-tion as given -here touches on too manyadditional aspects of the rights of « humanorganization », where one might receivemore serious attention is that, this is not anattempt at providing a politically acceptableminimum compromise, but an exercise inenvisaging the rights that should be recogni-zed in order to protect against abuse — assuch it is related to the debate on the valuesand long term goals by which man shouldguide his activity. What human rights willman need 100 years hence and how longdoes history show that it takes for envisagedrights to be recognized ?

Final CommentThe Articles of the Declaration of the Rights ofHuman Organization in some cases note whatis already taken as obvious, in others what ispresent in some national legislation, in otherswhat has already been suggested as necessary,and in others suggest intriguing implicationsfor future developments and concepts of therelationship between man and his psycho-socialstructures.

The four sets of rights can be considered inisolation or together. To the author they rein-force, complement and clarify one another.The fourth set, which needs great improvementby appropriate specialists, suggests to theindividual (for the first time) how he as a personshould reduce the barriers between the differentaspects of his personality as a precondition foran integrated and fulfilling life. This reductionin internal tensions may also be considered tobe a precondition for the person, acting insociety, to be able to take decisions permittinghuman rights to others (see article in next issue).The fourth set is also an aide mémoire forthose concerned specifically with the humanrights of social units, in that their activities maynot necessarily lead to an improvement inpersonal rights but may in fact threaten themthrough « social development » programmes,leading to structural violence.The main stimulus for the production of thisextended Declaration was the realization thatthe fruitless attempts to obtain legal statusfor international nongovernmental organizationspresupposed a social recognition of the valueof nongovernmental structures which was infact lacking in many important quarters (see

documents in this issue). (This lack of socialrecognition of some types of organizations alsoappeared to be symptomatic of a universalunder-current of discrimination against anythingassociated with change.) Universal legalrecognition is however also lacking for humanrights — there is no Universal Convention (**) —but the social recognition established via theUniversal Declaration of Human Rights hasproved to be a very adequate stimulus topolitical action in the spirit of the Declaration.The existence of the Declaration has stimulatedaction to produce various regional or specia-lized Conventions covering points raised in theArticles of the Declaration (*).On this basis, some form of Declaration isrequired to obtain universal social recognitionfor organizations, before any successful attempt. can be made to obtain legal recognition (whichmay in the long run not be necessary).This conclusion forced the author to examine

(*) International Convention on the Elimination of AllForms of Racial Discrimination (Dec 1965), InternationalCovenant on Economic, Social and Cultural Rights andthat on Civil and Political Rights with its Optional Protocol(Dec 1966), Proclamation of the International Conferenceon Human Rights (Teheren, 1968).ILO has eight instruments concerned with trade unionfreedom of association, including the International Free-dom of Association and Protection of the Right toOrganize Convention (1948), and the International Rightto Organize and Collective Bargaining Convention (1949).One of the principal topics at the 1970 ILO InternationalLabour Conference was trade union rights and theirrelation to civic liberties.For an extensive list, see : Multilateral treaties in respectof which -the Secretary-General performs depositoryfunctions. United Nations, 1970, ST/LEG/SER. D/3.

(**) The two Covenants and the Optional Protocol representthe first step to give legal form to a wide range of rightsindicated in the Declaration of Human Rights. TheCovenants were adopted unanimously in December 1966by the General Assembly. As of February 1970 theInternational Covenant on Economic, Social and CulturalRights (approved by 105 Member States in 1966) had beensigned by 39 and ratified by 6. The International Covenant-on Civil and Political Rights (approved by 106 MemberStates in 1966) had been signed by 39 and ratified by 6.The Optional Protocol to the latter (adopted by 66 votesto 2 with 38 abstentions) had been signed by 13 andratified by 3. (E/CN.4/907/Rev.6, 11 February 1970.) TheCovenants require 35 ratifications before entering intoforce. It is difficult to determine whether a ratifiedconvention is applied in a given country. (For an analysisof the vague implications of these instruments for therights of organizations, see: Les Droits de l'Homme etles Personnes Morales. Bruxelles, Emile Bruylant, 1970.)


related aspects of social activity which alsolacked wide social recognition and in particularthe social relevance of all modes of thoughtand activity and the psychological and beha-vioural implications of social activity in afragmented society.

It would be politically naive to expect thatany such Declaration could hope to be acceptedby the United Nations or recognized in itspresent form by member governments. It ishowever a stimulus to debate and providesa framework within which an extension tohuman rights can be considered.The danger in seeking legal recognition oforganizational rights (to) via an internationalconvention is that unless there already existsa very comprehensive and carefully thoughtout multidisciplinary statement — like theUniversal Declaration of the Rights of Man —by nongovernmental bodies, which spells outthe needed rights, government initiated actionwould impose a superficial or « straight-jacketing » convention in terms of the currentgovernmental perspective of what nongovern-mental bodies should have, be or do. In thepresent political context this would bedisastrous in view of the lack of knowledgeof the specialized social functions performedby such bodies. INGOs could, therefore, wellconsider formulating a joint statement of thiskind, as a basis for governmental examinationof the question, but principally as a framework.against which to measure and label currentinfringement of organizational rights.

Similar arguments could be developed for therights of disciplines (c) as a response to, thedebate on their social and environmental res-ponsibility and for the rights of personal roles(d) as a framework against which to measurepsychological fragmentation caused by structu-ral violence. In each case a statement of socialrecognition by the bodies affected mustprecede regional or universal social recognitionby government. Either many even replace theneed for legal recognition by governments,where the latter is possible.The rights and responsibilities of human beingsin society cannot be satisfactorily encompassedby some statement. They evolve with timeand with the increase in the ability of eachsocial entity to permit greater and more subtlefreedoms to others without fearing a consequent

threat to its own identity. They must nowevolve to highlight the social, psychologicaland behavioural chains impeding balancedand fulfilling development — now that humansocial welfare is an internationally recognizedright, if only in principle. Finally, it is vital that such issues should beclarified in preparation for the Incalculable,but nevertheless welcome, psycho-social andpolitical revivifying impact of the return toglobal sanity heralded by the cessation ofdiscrimination against the entry of the PeoplesRepublic of China into the United Nations —now expected for the end of this year — andinto Unesco — probably at the beginning ofthe next General Conference in 1972. Manytraditional assumptions and procedures willneed to be re-examined for relevance to thenew context.

Résumé français de l'article (page 7) :DECLARATION UNIVERSELLE DES DROITS DE L'ORGANISATION

HUMAINE— une extension expérimentale de la

Déclaration Universelle des Droits de l'HommeLe terme « organisation humaine » — au sens générique,pas singulier — dans la Déclaration des Droits de l'Orga-nisation Humaine est employé pour englober toute orga-nisation psycho-sociale Qui est basée sur une expressionou extension directe de la « raison et conscience » del'homme — c'est-à-dire toute émanation non-matériellede l'homme. Une telie organisation cesse d'exister dèsque les personnes en question cessent d'exister. Ainsile terme couvre les droits de l'homme tels qu'on lesentend actuellement (ceux qui sont identifiés dansl'actuelle Déclaration Universelle des Droits de l'Homme— les paragraphes précédés pas (a), page 13).Le terme couvre également tes droits des groupes, mou-vements et organisations actives ainsi que d'autresstructures sociales similaires, comme expression sociale-ment organisée de la raison et de la conscience des êtreshumains, (les paragraphes précédés par (b)).D'une manière analogique les droits des modes sociale-ment actifs de pensée et d'action, caractérisés par lesdisciplines intellectuelles, sont identifiés (les paragraphesprécédés par (c) ). Ces trois volets représentent les droitsque l'Etat ou la société donne et protège, soit explicitement,soit implicitement.Il existe une relation importante entre les droits donnésaux membres de la société par l'Etat et les droits et liber-tés qu'une personne est prête à se donner pour sespropres modes de pensée et d'action — c'est-à-dire ledegré de liberté et d'interaction qu'elle permet aux dif-férentes fonctions qui constituent sa personnalité. (Cetteconception est développée dans le numéro de février1971). Ces droits personnels constituent un quatrièmevolet (les paragraphes précédés par (d).


(Photo : UN/UNESCO)

Assemblée aux Nations Unies.« Les Etats-membres se sont engagés à assurer, en coopération avec l'Organisation des Nations Unies, le respectuniversel et effectif des droits de l'homme et des libertés fondamentales... » (Préambule de la Déclaration univer-selle des Droits de l'Homme).

« ...comment peut-on refuser à ces Etats qui abandonnent une parcelle de leur souveraineté, de le faire et deretrouver dans l'organisation internationale ce qu'ils ont perdu dans leur ordre particulier ? De la même façon,je vous dirais : comment refuser aux personnes morales créées par les hommes, ce que vous accordez aux hom-mes qui les composent et qui les ont créés; allez-vous le refuser à la personne morale, au groupement qu'ils sesont, en quelque sorte, substitué pour étendre leur action ? ».(R. Pinto. Dans : « Les droits de l'homme et les personnes morales. »)

Il est à peine croyable que les organisations internationales nongouvernementales (OING) — qui ont tant œuvrerpour le développement de la coopération entre les peuples — soient encore maintenues, par la passivité des in-stitutions inter gouvernementales, dans une condition de « hors-la-loi ».


B. Experimental version of the proposed Universal Declaration of the Rights of Human Organization.

INTERNATIONAL ASSOCIATIONS, 1971, No 1, 13

PREAMBLEWhereas

(a) Recognition of the inherent dignityand of the equal and Inalienablerights of all members of the humanfamily is the foundation of freedom,justice and peace in the world;

Whereas

(a) Disregard and contempt for humanrights have resulted in barbarousacts which have outraged theconscience of mankind, and theadvent of a world in which humanbeings shall enjoy freedom ofspeech and belief and freedom fromfear and want has been proclaimedas the highest aspiration of thecommon people;

(b) recognition of the inherent dignity and of the equal and inalienable rightsof all human groups and organs of society, evolved within each and everysocial process, is the organizational foundation for balanced and adequateprogress towards a free, just and peaceful world;

c) recognition of the inherent dignity and of the equal and inalienable rightsof all human modes of thought and activity, evolved in each and everysector of the social process, is the conceptual foundation for balancedand adequate progress towards a free, just, peaceful and fulfilling world;

(d) recognition of the inherent dignity and of the equal and inalienable rightsof all one's modes of thought and activity, evolved in the course of allaspects of one's life, is the psychological foundation for balanced andadequate progress towards a free, peaceful and fulfilling personal life.

(b) disregard and contempt for the rights and significance of all human groupsand collective social entities have resulted in ignominious and irresponsibleacts which have: destroyed or eroded vital social structures, processes andcultures; opposed full participation of all concerned groups in the solutionof social problems and the compensation for inadequacies in each group'sactivities; caused the creation of an impenetrable maze of non-interactingsocial organs; thus: wasting human and material resources; frustrating andalienating the individual; critically reducing the efficacy with which man'sincreasingly complex problems are detected and resolved; and increasingthe probability of global disaster —the advent of a world in which groups shall enjoy freedom of expressionand belief, and freedom from oppression and inability to interact effectivelyor respond to the consequences their own activity has been proclaimed asa vital means of fulfillment for the common people embedded in complexsocial processes;

(c) disregard and contempt for the rights and significance of all human modesof thought and activity have, resulted in ignominious and irresponsible actswhich have : destroyed, eroded or threatened the natural and social environ-mental processes; opposed full or balanced use of all relevant disciplinesin the solution of social problems and the compensation for inadequaciesin the perspective of each such discipline; caused the creation of animpenetrable maze of unintegrated specialized modes of thought and activityeach unable to defect the wider consequences of its own use or to definesatisfactorily the limits of its own relevance; thus: wasting human andmaterial resources; frustrating and alienating the individual; critically redu-cing the efficacy with which man's increasingly complex problems aredetected and resolved; and increasing the probability of global disaster —the advent of a world in which all desired modes of thought and activityshall be freely expressed, and freedom from oppression and inability tointeract effectively or respond to the consequences of their own use hasbeen proclaimed as a vital means of fulfillment for the common, peopleembedded in complex social processes;

(d) disegard and contempt for the rights and significance of all one's modesof thought and activity tend to result in harsh and unbalanced acts whichdestroy erode or threaten one's physical, emotional and mental health:oppose full or belanced use of all one's physical and psychological

Paragraphs preceded by :(a) represent human rights . There areindicated in bold text in the lefthand column. This is the authorizedtext of the Universal Declaration ofHuman Rights as contained in theOfficial Records of the Third Sessionof the United Nations GeneralAssembly, Doc. A/810. Minor chan-ges have been made to paragraphpunctuation and use of capitals;(b) represent organizational rights andthe rights of groups;(c) represent the rights of disciplines

and other modes of thought aridactivity;

(d) represent personal rights, namelythe rights a person should permithis own roles and all his ownmodes of thought and activity.

resources in the solution of personal and family problems and in thecompensation for inadequacies in the perspective of each of one's roles-cause the creation of a, complex maze of partially or totally unintegratedroles each unable to detect the wider consequences of its own activity orto define satisfactorily the limits of its own relevance; thus : diminishingone's physical and psychological resources; frustrating and isolating theroles in question; critically reducing the efficacy with which one's increa-singly complex problems are detected and resolved; increasing the proba-bility of physical or mental breakdown —the possibility of a personal life in which all one's desired modes ofthought and activity can be freely expressed, and freedom from fear andthe inability of roles to interact effectively or respond to the consequencesof their own activity has been proclaimed as a vital means of self-fulfillmentand role development.


Whereas

(a) It is essential, if man Is not to becompelled to have recourse, as alast resort, to rebellion againsttyranny and oppression, that humanrights should be protected by therule of law;

(b) it is essential, if a group is not to have recourse, as a last resort, to rebel-lion against tyranny and oppression, that the rights of groups should beprotected by the rule of law, the community of organizations and an adequateavailability of information;

(c) it is essential, if a mode of thought or activity is not to be protected, asa last resort, by rebellion against tyranny and oppression, that the rightsof disciplines should be protected by the rule of law, the community ofdisciplines and an adequate availability of information;

(d) it is essential, if one of one's modes of thought or activity is -not to becompelled, as a last resort, to protect itself by rebelling against one'srigidity and oppression, that the rights of roles should be protected bythe rule of one's conscience.

Whereas

(a) It Is essential to promote the deve-lopment of friendly relations bet-ween nations;

(b) it is essential to promote the development of cooperation between groups;

(c) it is essential to promote the development of interaction between disciplines;

(d) it is essential to promote the development of interaction between one'sroles.

Whereas

(a) The peoples of the United Nationshave in the Charter reaffirmedtheir faith in fundamental humanrights, in the dignity and worth ofthe human person and in equalrights of men and women and havedetermined to promote social pro-gress and better standards of lifeIn larger freedom;

(b) the peoples of the United Nations reaffirm their faith in fundamental rightsof human organizations and in the dignity and worth of each such groupwithin its own context;

(c) the peoples of the United Nations reaffirm their faith in fundamental rightsof human behavioural patterns and the dignity and worth of each suchorganization of activity within its own context;

(d) one reaffirms one's faith in fundamental rights of each of one's roles andthe dignity and worth of each such organization of one's activity withinits behavioural context.

Whereas

(a) Member States have pledged them-selves to achieve, in cooperationwith the United Nations, the pro-motion of universal respect for andobservance of human rights andfundamental freedoms;

(b) Member States have pledged themselves to achieve, in cooperation withthe United Nations, the promotion of universal respect for and observance .of the rights and fundamental freedoms of human groups ;

(c) Member States have pledged themselves to achieve, in cooperation withthe United Nations, the promotion of universal respect for and observanceof the rights of all modes of human thought and activity;

(d) individuals have pledged themselves to achieve, in cooperation with oneanother, the promotion of universal respect for and observance of therights of all modes of human thought and activity.

Whereas

A common understanding of theserights and freedoms Is of the greatestImportance for the full realization ofthis pledge;

Now, Therefore,The General AssemblyProclaims this Universal Declaration of the Rights of Human Organization as acommon standard of achievement for all peoples, groups, nations and disci-plines to the end that every individual and every organ of society, keeping,this Declaration constantly in mind, shall strive by teaching and educationto promote respect for these rights and freedoms and by progressive measuresnational, international and interdisciplinary, to secure their universal andeffective recognition and observance both among the peoples of Member Statesthemselves and among the peoples of territories under their jurisdiction.

(b) all human groups are created or evolved free and equal in dignity, rights;and significance within their own context. They are the organized expres-sion and extension of the reason and conscience of human beings andshould act towards one another in a spirit of cooperation;

(c) all human modes of thought and activity are conceived or evolved free andequal in dignity, rights and significance within their own context. They arethe philosophical, intellectual, emotional or behavioural expression of thereason and conscience of human beings and should be related to oneanother in a spirit of synthesis;

(d) all one's modes of thought and activity are conceived or evolved free andequal in dignity, rights and significance within their own behavioural context.They are the philosophical, intellectual emotional or behavioural expressionand response of one's conscience and should be related to one anotherin a spirit of integration.

Article 1

(a) All human beings are bom freeand equal In dignity and rights.They are endowed with reason andconscience and should act towardsone another in a spirit of brother-hood;

Article 2

(a) Everyone is entitled to all therights and freedoms set forth inthis Declaration without distinctionof any kind, such as race, colour,sex, language, religion, political orother opinion, national or socialorigin, property, birth or otherstatus.Furthermore, no distinction shall bemade on the basis of political, Ju-risdictional or international statusof the country or territory to whicha person belongs, whether it be In-dependent, trust, non-self-governingor under any other limitation ofsovereignty;

(b) every group is entited to all the rights and freedoms set forth in thisDeclaration without distinction of any kind, such as might be based uponrace, colour, language, religion, political or other opinion, purpose oractivity, national or social origin, method or degree of organization, pro-perty, patronage, governmental or professional standing, or other status.Furthermore, no distinction shall be made on the basis of political, juris-dictional inter-organizational or international status of the organizational,functional or geographical territory with which the group is associated,whether it be independent, autonomous, non-self-governing or under anyother limitation of self-control;

(c) every mode of thought and activity is entitled to all the rights and freedomsset forth in this Declaration without distinction of any kind, such as mightbe based upon disciplinary or behavioural context, method of expression,belief or philosophical foundation, political or other context, purpose, socialor intellectual origin, method of defining or ordering facts, patronage,academic or other status.Furthermore, no distinction shall be made on the basis of political, juris-dictional, interdisciplinary or international status of the organizational,functional or geographical territory with which the mode of thought oractivity is associated, whether it be independent, autonomous, non-self-governing or under any other limitation of set-control;


(d) each of one's modes of thought and activity Is entitled to all the rights andfreedoms set forth in this Declaration without distinction of any kind, suchas might be based upon disciplinary context, method of expression, beliefor philosophical foundation, purpose, social or intellectual origin, methodof defining or relating facts, or other status.

Furthermore, no distinction should be made on the basis of the political,jurisdictional or interdisciplinary status of the behavioural context with which. the mode of thought or activity is associated whether it be accepted asindependent of, or dependent upon, the activity of others, or under anyother limitation on self-control.


Article 3

liber-ty and security of person;

(b) every group has the right to life, liberty and security whilst human beingscontinue to express the desire to remain associated with it and to expressthemselves through it ;

(c) every discipline has the right to be freely expressed in a suitable environ-ment whilst human beings continue to express a desire for it;

(d) each of one's modes of thought and activity should have the right to befreely expressed in a suitable environment whilst one continues to desiresuch a method of expression.

Article 4

(a) No one shall be held in slavery orservitude; slavery and the slavetrade shall be prohibited in alttheir forms;

(b) no group shall be constrained to act contrary to the desires of its membersunder the control of some other group; the use of « front » organizationsin all their forms shall be prohibited;

(c) no discipline shall be constrained to define itself within the frameworkof some other discipline;

(d) none of one's modes of thought or activity should be constrained tointegrate itself within the framework of some other role.

Article 5

(a) No one shall be subjected to tor-ture or to cruel, inhuman or de-grading treatment or punishment;

(b) no group shall be subjected to torture or to cruel, inhuman or degrading. treatment or punishment;

(c) no human mode of thought or -activity shall be deliberately perverted ormisrepresented or in other ways subject to dishonourable or degrading,treatment;

(d) none of one's modes of thought or activity should be deliberately pervertedor misrepresented or in other ways subjected to dishonourable or degradingtreatment.

Article 6

(a) Everyone has the right to recogni-tion everywhere as a person beforethe law;

(b) every group has the right to recognition everywhere as a human organi-zation before the law and the community of organizations;

(c) every discipline has the right to recognition everywhere as a human patternof activity, before the law and the community of disciplines;

(d) each of one's modes of thought and activity should have the right underall conditions to recognition before one's conscience as valid within thenetwork of one's psycho-social processes.

Article 7

(a) All are equal before the law andare entitled without any discrimina-tion to equal protection of the law;All are entitled to equal protectionagainst any discrimination in vio-lation of this Declaration andagainst any incitement to suchdiscrimination;

(b) all groups are equal, before the law and are entitled without any discrimi-nation to equal protection of the law. All groups are entitled to equalprotection against any discrimination in violation of this Declaration andagainst any incitement to such discrimination;

(c) all human modes of thought and activity are equal before the law and areentitled without any discrimination to equal protection of the law. Allmodes of activity are entitled to equal protection against any discriminationin violation of this Declaration and against any incitement to such discri-mination;

(d) all one's modes of thought and activity should be equal before one'sconscience and should be entitled without any discrimination to equalprotection of one's conscience. All modes of activity should be entitledto equal protection against any discrimination in violation of this Declarationand against any incitement to such discrimination.


Article 8

(a) Everyone has the right to an effec-tive remedy by the competent na-tional tribunals for acts violatingthe fundamental rights granted himby the constitution or by law;

(b) every group has the right to an effective remedy by the competent national,international or inter-organizational tribunals for acts violating the funda-mental rights granted it by the constitution or by law;

(c) every mode of thought and activity has the right to an effective remedyby the competent national, international or inter-disciplinary tribunals foracts, violating the fundamental rights granted it by the constitution or by law;

(d) each of one's modes of thought and activity should have the right to aneffective remedy before one's conscience for acts violating the fundamentalrights granted it in terms of one's principles.Article 9

(a) No one shall be subjected to arbi-trary arrest, detention or exile;

(a) no group shall be subjected to arbitrary arrest, detention, exile or disband-ment ;

(c) no mode of thought or activity shall be subjected to arbitrary restriction,containment, banishment or repression;

(d) none of one's modes of thought or activity should be subjected to arbitrary,restriction, containment or repression.

Article 10

(a) Everyone is entitled in full equalityto a fair and public hearing by anIndependent and impartial tribunal,In the determination of his rightsand obligations and of any criminalcharge against him;

(b) every group is entitled in full equality to a fair and public hearing by anindependent and impartial tribunal, in the determination of its rights andobligations and of any criminal charge against it;

(c) every mode of thought and activity is entitled to a fair and public hearingby an independent and impartial tribunal, in the determination of its rightsand obligations and of any criminal charge against it;

(d) each of one's modes of thought and activity should be entitled to fairexamination before one's conscience at a time when one is calm and canconsider the matter in a detached and balanced manner to determine itsrights and obligations and of any crime against one's conscience withwhich one wishes to charge it.

Article 11

(a) 1. Everyone charged with a penaloffence has the right to be pre-sumed innocent until provedguilty according to law in apublic trial at which he has had

all the guarantees necessary forhis defence;

2. No one shall be held guilty ofany penal offence on account ofany act or omission which didnot constitute a penal offence,under national or international

(b)1. every group charged with a penal offence has the right to be presumedinnocent until proved guilty according to law in a public trial at whichit has had all the guarantees necessary for its defence;2 no group shall be held guilty of any penal offence on account of anyact or omission which did not constitute a penal offence, under nationalor international law, at the time when it was committed. Nor shall aheavier penalty be imposed than the one that was applicable at the timethe penal offence was committed;


law, at the time when it was com-mitted. Nor shall a heavier pe-nalty be Imposed than the onethat was applicable at the timewhen the penal offence wascommitted.

(c) 1. every mode of thought or activity charged with dysfunctionality withinthe social process has the right to be presumed innocent until provedguilty according to law in a public trial at which its supporters have hadall the guarantees necessary for its defence;

2. no mode of thought or activity shall be held dysfunctional on account ofany act or omission which did not constitute dysfunctionality, undernational or international law, at the time the offence was committed;

(d) 1. each of one's modes of thought and activity which one considers guiltyof an offence against one's principles should have the right to bepresumed innocent until proved guilty during a calm, balanced andconscious examination of the matter during which all arguments for itsdefence are considered;

2. none of one's modes of thought or activity should be considereddysfunctional on account of any act or omission which did not constitutedysfunctionality in the light of one's conscience at the time when theact was committed. Nor should one impose a heavier penalty on sucha role than was applicable at the time when the offence was committed.

Article 12

(a) No one shall be subjected to arbi-tary interference with his privacy,family, home or correspondence,nor to attacks upon his honour andreputation. Everyone has the rightto protection of the law againstsuch Interference or attacks;

(b) no group shall be subjected to arbitary interference with its privacy, imme-diate contacts, offices or correspondence, nor to attacks upon its honourand reputation. Every group has the right to the protection of the lawagainst such interference or attacks;

(c) no discipline shall be subjected to arbitary interference with its internalconcerns, relationships or supporting information, nor to attacks upon itsintegrity and reputation. Every mode of activity has the right to theprotection of the law against such interference or attacks;

(d) none of one's roles should be subjected to arbitary interference with itssub-roles, relationships to other roles, legitimizing concepts, nor to attacksupon its integrity and reputation. Each of one's modes of activity shouldhave the right to the protection of one's conscience against such inter-ference or attacks."

Article 13

(a) 1. Everyone has the right to freedomof movement and residence withinthe borders of each State;2. Everyone has the right to leaveany country, Including his own,and to return to his country;

(b) 1. every group has the right to move its activities and base of operationswithin the borders of each State;

2. every group has the right to move its base of operations from anycountry, including its own, and to return it to its country;

(c) 1. every mode of thought and activity has the right to be expressed withinthe borders of each State;

2. every mode of thought and activity has the right to be propagated acrossall national frontiers, including those of its country of origin;

(d) 1. each of one's modes of thought and activity should have the right to beexpressed wherever one goes.

Article 14

(a) 1. Everyone has the right to seekand to enjoy In other countriesasylum from persecution;2. This right may not be invoked inthe case of prosecutions genuinelyarising from non-political crimesor from acts contrary to the pur-poses and principles of the UnitedNations;

(b)1. every group has the right to seek and to enjoy in other countries asylumfrom persecution;

2. this right may not be invoked in the case of persecutions genuinelyarising from non-political crimes or from acts contrary to the purposesand principles of the United Nations; -

(c) 1. every mode of thought and activity has the right to be expressed in othercountries when faced with persecution in its own;

2, this right may not be invoked in the case of persecutions arising fromnon-political irresponsible acts or from acts contrary to the purposesand principles of the United Nations;

(Photo : UNESCO)

Society has evolved to a realization that for its own survival some aspect of each man's nature — at presentvery ill-defined — should be considered to be of a significance and value exactly equal in importance to that ofthe same aspect in all other human beings.This understanding is being achieved at great social cost. The question is : Is there some aspect of each group ororganization's nature — similarly ill-defined — which should be considered to be of a significance and valueexactly equal in importance to that of the same aspect in all other human organizations, such as, in the extremecase, the sovereignty of States ? Is recognition of this of equivalent importance to survival of our society ? Who,if anybody, is responsible for promulgating this understanding ? What social costs will probably be incurred, inthe light of the history of human rights, if this equality is not admitted ?


(d) 1. each of one's roles should have the right to seek and to enjoy protectionfrom persecution within the framework of some other more general role;2. this, right should not be invoked in the case of persecution genuinelyarising from acts contrary to one's purposes and principles.


Article 15

(a) 1. Everyone has the right to a na-tionality;

2. No one shall be arbitrarily de-prived of his nationality nor de-nied the right to change his na-tionality;

(b)1. every group has the right to function in terms of a particular nationallegislation;

2. no group shall be arbitrarily deprived of its national legal status nordenied the right to change its national legal status;

3. transnational and international groups have the right to a special statuswithin each national legislation.

(c) 1. every discipline has the right to function in terms of the principles andmethods of a more general discipline;

2. no discipline shall be arbitrarily required to modify the principles andmethods in terms of which it functions nor denied the right to changethem;

3. transdisciplinary, interdisciplinary and cross-disciplinary groups have theright to a special status within each discipline;

(d) 1.each of one's roles should have the right to be associated specificallywith one of one's more general role complexes;

2. none of one's roles should be arbitrarily deprived of the pattern ofactivity within which it functions, nor denied the right to function withinthe framework of some other role ;,

3. more general or highly integrated roles should have the right to specialconsideration in terms of a given role perspective.

Article 16

(a) 1. Men and women of full age, wit-hout any limitation due to race,nationality or religion, have theright to marry and to found afamily. They are entitled to equalrights as to marriage, duringmarriage and at Its dissolution;

2. Marriage shall be entered intoonly with the free and full consentof the intending spouses;

3. The family is the natural andfundamental group unit of socie-ty and Is entitled to protection bysociety and the State;

(b) 1. human groups, without any limitation due to social origin, nationality,governmental status, purpose or beliefs have the right to link, merge orassociate and to create subsidiaries, affiliates or joint programmes. Theyare entitled to proportional rights, in terms of their mutually agreed contri-butions on linkage, during the association and the dissolution of thelinkage;

2. links between groups shall be entered into only with free and full consentof the intending partners;

3. linkage between social entities, whether human beings or groups, is thefundamental process of social integration. Links are entitled to protectionby society and the State;

(c) 1. human modes of thought and activity, without any limitation due toracial, national, social or religious origin, have-the right to be integrated,merged or associated and to be sub-divided into sub-disciplines. Thecontributions of the participating disciplines are entitled to respect duringthe period of association;

2. interaction between disciplines shall be undertaken only as a mutuallyagreed natural consequence of the development of the potential of theintending partners;

3. the relationships between concept or activity patterns are the intellectualor behavioural foundation of human and social organization. Suchrelationships are entitled to protection by society and the State;

(d) 1. each of one's modes of thought, and activity, without any limitation dueto racial, national, social, or religious origin, should have the right to beintegrated, merged or associated with other modes and to be fragmentedinto sub-disciplines. The contributions of each of the participating modesshould be entitled to consideration during the period of association;2. interaction between one's modes of thought or activity should be under-taken only as a natural consequence of the development of the potentialof all of the participating modes;

3. the relationships between one's concept or activity patterns are thepsychological or behavioural foundation of the organization of one'spersonality. Such relationships should be entitled to the protection andsupport of one's whole personality.

Article 17

(a) 1. Everyone has the right to ownproperty alone as well as Inassociation with others;2. No one shall be arbitrarily depri-ved of his property;

(b) 1. every group has the right to own property alone as well as in associationwith other groups;

2. no group shall be arbitrarily deprived of its property;

(c) 1. every discipline has )he right to basé itself upon substantiating data,procedures and arguments alone as well as in association with otherdisciplines;2. no discipline shall be arbitrarily deprived of such intellectual property;

(d) 1. each of one's roles should, have the right to base itself upon legitimizingdata, procedures and arguments, by itself as well as in association withother roles;2. none of one's roles should be arbitrarily deprived of such foundations.

Article 18

(a) Everyone has the right to freedomof thought, conscience and religion;this right includes freedom tochange his religion or belief, andfreedom, either alone or in com-munity with others and In publicor private, to manifest his religionor belief in teaching, practice,worship and observance;

(b) every group has the right to freedom of thought, conscience and religion;this right includes freedom to change its belief, and freedom, either aloneor in community with others groups and in public or private, to manifestits belief in teaching, practice, worship and observance;

(c) every discipline has the right to freedom of paradigm; this right includesfreedom to change its paradigm, and freedom, either alone or in associationwith other disciplines and in public or private, to manifest its belief inteaching, practice, worship and observance;

(d) each of one's roles should have the right to freedom of thought, conscienceand belief ; this right should include freedom to change its belief, andfreedom, either alone or in association with other roles and consciously orunconsciously to manifest its belief in teaching, practice, worship andobservance.

Article 19

(a) Everyone has the right to freedomof opinion and expression; thisright includes freedom to hold opi-nions without interference and toseek, receive and Impart informationand Ideas through any media andregardless of frontiers;

(b) every group has the right to freedom of opinion and expression, thisright includes freedom to hold opinions without interference and to seek,receive and impart information and ideas though any media and regardlessof frontiers;

(c) every human mode of thought and activity has the right to be freelyexpressed; this right includes the freedom to be held without interferenceand to seek, receive and impart information and ideas through any media

- and regardless of frontiers;

(d) each of one's roles should have the right to be freely expressed;, thisright should include the freedom to be activated without interference andto seek, receive and impart information and ideas through any mediaand regardless of frontiers.

Article 20

(a) 1. Everyone has the right to freedomof peaceful assembly and asso-ciation;

2, No one many be compelled to be-long to an association;

(b)1. every group has the right to freedom of peaceful assembly and associa-tion with other groups;2. no group may be compelled to belong to an association;

(c) 1 every discipline has the right to be freely associated with other modes

of throught and activity ;2. no discipline may be constrained to integrate itself into the frame-

work of some other discipline;INTERNATIONAL ASSOCIATIONS, 1971, No 1 21


(d) 1. each of one's roles should have the right to be freely and peacefullyassociated with other modes of thought and activity;

2. none of one's roles should be constrained to Integrate itself into theperspective of some other more general role.

(b) 1. every group has the right to take part in the government of its country,directly or through freely chosen representatives;

2. every group has the right of equal consideration in the public selectionof appropriate social organs through which new programmes should beimplemented;

3. the will of the members shall be the basis of the authority of government, of a group; this will shall be expressed in periodic and genuine elections

which shall be by universal and equal suffrage and shall be held bysecret vote or by equivalent free voting procedures;

(c) 1. every mode of thought and activity has the right to be taken into accountin the government of the country, directly or through freely chosen repre-sentatives;

2. every mode of thought and activity has the right of equal considerationin the public selection of the most relevant patterns of operation uponwhich new programmes should be based;

3. the will of the members shall be the basis of the authority of organizationof a discipline; this will shall be expressed in genuine and continuousdebate which shall be based upon universal and equal ability to submitalternative views;

(d) Leach of one's roles should have the right to be taken into account in thegovernment of one's conduct, directly or via the views expressed througha natural hierarchy of roles;

2. each of one's roles should have the right of equal consideration in theconscious selection of the most relevant modes of thought or activityupon which new action should be based;

3. the consensus expressed by all one's roles should be the basis of thegovernment and organization of one's conduct; this consensus shouldbe expresed via genuine and continuous debate which should be based uponthe equal ability of all one's roles to provide alternative perspectives.

Article 21

(a) 1. Everyone has the right to takepart In the government of hiscountry, directly or through freelychosen representatives;

2. Everyone has the right of equalaccess to public service in hiscountry;

3. The will of the people shall bethe basis of the authority ofgovernment; this will shall beexpressed in periodic and genul-ne elections which shall be byuniversal and equal suffrage andshall be held by secret vote orby equivalent free voting proce-dures;

Article 22

(a) Everyone, as a member of society,has the right to social security andis entitled to realization, throughnational effort and internationalcooperation and in accordance withthe organization and resources ofeach State, of the economic, socialand cultural rights indispensablefor his dignity and the free develop-ment of his personality;

(b) every group, as a social organ, has the right to social security and isentitled to realization, through national effort and international and inter-organizational cooperation and in accordance with the organization andresources of each State, of the economic, social and cultural rightsindispensable for its dignity and the free development of its potential;

(c) every mode of thought and activity, as a social function and an extensionof man, has the right to social support and is entitled to realization, throughnational effort and international and interdisciplinary cooperation and in-accordance with the organization and resources of each State, of theeconomic, social and cultural rights indispensable for its dignity and thefree development of its potential;

(d) each of one's roles, as a psycho-social extension of one's personality,~ should have the right to support and should be entitled to realizationthrough the combined effort of one's associated roles and in accordancewith the organisation and resources of one's personality, of the rights tothe psycho-social resources indispensable for its dignity and the freedevelopment of its potential.

(b) 1. every group has the right to productive social activity, to free choice ofsphere of activity, to just and favourable conditions for such activity andto protection against lack of opportunity for such activity;

Article 23

(a) 1. Everyone has the right to work, tofree choice of employment, tojust and favourable conditions ofwork and to protection againstunemployment;

2. Everyone, without any discrimi-nation, has the right to equal payfor equal work;

3. Everyone who works has the rightto just and favourable remunera-tion insuring for himself and hisfamily an existence worthy of hu-man, dignity, and supplemented,if necessary, by other means ofsocial protection;

4. Everyone has the right to formand to join trade unions for theprotection of his interests;

2. every group, without any discrimination, has the right to equal remunera-tion for equal productie social activity;

3. every socially active group has the right to just and favourable remunerationensuring for itself and its dependent bodies an existence worthy of thedignity of a human group, and supplemented, if necessary, by othermeans of social protection;

4. every group has the right to form and join larger groups for the protectionof its own interests;

(c) 1. every mode of thought and activity has the right to perform its functionwithin society under favourable conditions and to protection againstinadequate use;

2. every mode of thought and activity, without any discrimination, has theright to an equal share of available resources for equal productivesocial activity;

3. every active mode of thought and activity has the right to just andfavourable support ensuring for itself and its dependent disciplines, anefficacity worthy of the dignity of human activity, and supplemented, ifnecessary, by other means of social protection;

4. every mode of thought and activity has the right to formulate and beintegrated within more general modes to provide itself with a broaderfoundation;

(d) 1. each of one's roles should have the right to perform its function withinone's personality under favourable conditions and to protection againstinadequate use;

2. each of one's roles, without any discimination, should have the rightto an equal share of one's available resources for activity equallyproductive for one's personality;

3. each of one's roles should have the right to just and favourable supportensuring for itself and its dependent roles an efficacity worthy of thedignity of human role activity, and supplemented, if necessary by othermeans of psycho-social protection;

4. each of one's roles should have the right to formulate and be integratedwithin more general roles to provide itself with a broader frameworkof support.

Article 24

(a) Everyone has the right to rest andleisure, including reasonable limi-tation of working hours and perio-dic holidays with pay;

(b) every group has the right to periods of re-creation, including reasonablelimitation on length of periods of continuous productive social activity;

(c) every discipline has the right to periods of consolidation and readjustment,including reasonable limitation on periods of productive social activity;

(d) each of one's roles should have the right to periods of rest and readjust-ment, inclusing reasonable limitation on the length of the periods ofactivation.

Article 25

(a) 1. Everyone has the right to astandard of Hying adequate forthe health and well-being ofhimself and his family, includingfood, clothing, housing and medi-cal care and necessary socialservices, and the right to securityin the event of unemployment,sickness, disability, widowhood,old age or other lack of livelihoodto circumstances beyond hiscontrol;

2. Motherhood and childhood areentitled to special care and assis-tance. All children whether bomIn or out of wedlock, shall enjoythe same social protection;

(b) 1. every group has the right to a standard of organization and operationadequate for its own health and well-being and that of its dependentbodies, including funds, information, physical facilities, managementassistance and necessary related services, and the right to support in theevent of temporary disuse, malfunction, ineffectiveness, lack of funds orother inability to perform productive social activity in circumstancesbeyond its control;

2 periods of major organizational adjustment to new social problems or' opportunities including mergers and the creation of specialized or regionaldependent bodies, are entitled to special support and assistance. All

newly created groups, whether or not their creation was legitimized bysociety, shall enjoy the same social protection;


(c) 1. every human mode of thought and activity has the right to a standardof organization and operation adequate for its own health and well-beingand that of its dependent disciplines, including funds, information, physicalfacilities, assistance in the solution of internal problems which are thespecial concern of related disciplines, and the right to support in theevent of temporary disuse, malfunction, ineffectiveness, lack of fundsor other inability to perform productive social activity in circumstancesbeyond its control;

2. periods of major conceptual or behavioural adjustment to new socialproblems or opportunities, including discipline sub-division and the creationof new or mission-oriented disciplines, are entitled to special support andassistance. All newly formulated modes of thought and activity, whether ornot their formulation was legitimized by society, shall enjoy the sameprotection;

(d) Leach of one's roles should have the right to a standard of organization andoperation adequate for its health and well-being and that of its dependentroles including information, assistance in the solution of internal problems,and the right to support in the event of temporary disuse, malfunction,ineffectiveness, or any inability to perform productive psycho-socialactivity in circumstances beyond its control;

2. periods of major role adjtstment to new psycho-social problems oropportunities, including role sub-division and the creation of new ormission-oriented roles, should be entitled to special attention andassistance. All newly formulated modes of thought and activity, whetheror not one consciously instigated their formulation, should enjoy thesame care and protection.

24 ASSOCIATIONS INTERNATIONALES, 1971. No 1

Article 26

(a) 1. Everyone has the right to educa-tion. Education shall be free, atleast in the elementary andfundamental stages. Elementaryeducation shall be compulsory.Technical and professional edu-cation shall be made generallyavailable and higher educationshall be equally accessible to allon the basis of merit;

2. Education shall be directed tothe full developmen of the humanpersonality and to the strengthe-ning of respect for human rightsand fundamental freedoms. Itshall promote understanding, to-lerance and friendship among allnations, racial or religious groups,and shall further the activities ofthe United Nations for the mainte-nance of peace;

3. Parents have a prior right tochoose the kind of education thatshall be given to their children;

(b) 1.every human group has the right to education. Education shall be free,at least in the elementary and fundamental stages. Elementary éducationshall be compulsory. More specialized education shall be made generallyavailable and advanced education shall be equally accessible to allgroups on the basis of merit;

2. education shall be directed to the full development of the potential ofthe group and to the strengthening of respect for the rights, interdepen-dence, and fundamental freedoms of all organized entities within thesocial system. It shall promote understanding, tolerance and cooperationamong all groups and shall further the activities of all inter-group bodies-, for the maintenance of peace;3. the founder members, or parent bodies, have a prior right to choose the

kind of education to be received by the group they have created;(c) 1, every mode of thought and activity has the right to guidance for its own

improvement. Such guidance shall be free, at least in the elementaryand fundamental stages. Elementary guidance shall be compulsory. More

specialized guidance shall be generally available and advanced guidance- shall be equally accessible to all disciplines on the basis of merit;

2. guidance shall be directed to the full development of the potential ofthe discipline and to the strengthening of respect for the rights, inter-dependence, and fundamental freedoms of all forms of activity within thesocial system. It shall promote understanding, tolerance and a spirit of inte-gration among all modes of thought and activity and shall further the.activities of all transdisciplinary activity as a key to the maintenanceof peace;

3. the founding members or parent disciplines have a prior right to choosethe kind of guidance to be received by the discipline they have initiated;

(d) 1.each of one's roles should have the right to guidance and education forits own improvement. Such guidance should be free, at least in theelementary and fundamental stages. More specialized guidance shouldbe made generally available and advanced guidance should be equallyaccessible to all roles on the basis of merit;


2. guidance should be directed to the full development of the potential ofthe role and to the strengthening of respect for the rights, interdependenceand fundamental freedoms of all forms of one's psycho-social activity.It should promote understanding, tolerance and a spirit of integrationamong all one's modes of thought and activity and should further theactivities of role integration as a key to the maintenance of a balancedpersonality;

3. those of one's roles which generate new roles should have the right toinfluence the choice of guidance they receive.

Article 27

(a) 1. Everyone has the right freely toparticipate in the cultural life ofthe community, to enjoy the artsand to share in scientific advan-cement and its benefits;2. Everyone has the right to theprotection of the moral and ma-terial interests resulting fromany scientific, literary or artisiticproduction of which he is theauthor;

(6) 1. every group has the right freely to participate in the cultural life of thecommunity and in related social processes and to share in scientificadvancement and its benefits.

2. every group has the right to the protection of the moral and materialinterests resulting from any scientific, literary or artistic production ofwhich it is the author.

(c)1. every discipline has the right to be freely represented in the cultural lifeof the community, to enjoy artistic representation of its preoccupations

and to share in advancement in other disciplines and in its benefits. -2. every discipline has the right to the protection of the moral and material

interests resulting from any of its activity.

(d) 1. each of one's roles should have the right to be freely represented inone's communal psycho-social activity, to enjoy artistic representation ofits preoccupations and to share in the consequences of the developmentof other roles.

2. each of one's roles should have the right to the protection of the moraland material interests resulting from any of its activity.

Article 29

(a) 1. Everyone has duties to the com-munity in which alone the free andfull development of his personalityis possible;

2. In the exercise of hir rights andfreedoms everyone shall be sub-ject only to such limitations as aredetermined by law solely for thepurpose of securing due recogni-tion and respect for the rightsand freedoms of others and ofmeeting the Just requirements ofmorality, public order and the ge-neral welfare in a democratic so-ciety;

3. These rights and freedoms may Inno case be exercised contrary tothe purposes and principles ofthe United Nations;

Article 28

(a) Everyone is entitled to a social andinternational order in which therights and freedoms set forth in thisDeclaration can be fully realized;

(b) every group is entitled to a social, international and inter-organizationalorder in which the rights and freedoms set forth in this Declaration can befully realized;

(c) every discipline is entitled to a social and interdisciplinary order in whichthe rights and freedoms set forth in this Declaration can be fully realized;

(d) each of one's roles should be entitled to a psycho-social order and degreeof personality integration in which the rights and freedoms set forth in thisDeclaration can be fully realized.

(b)1. every group has duties to the community in which alone the free andfull development of its potential is possible. Groups, that wish to dealresponsibly with their social surrounds should be capable of elicitingand evaluting responses and collaborating with those bodies which realizethat they are affected by the group's activity but which are ordinarily silentand those which are affected but may not realize it;

2. in the exercise or its rights and freedoms every group shall be subjectonly to such limitations as are determined by law and the community oforganizations solely for the purpose of securing due recognition andrespect for the rights and freedoms of individuals and other groups andof meeting the just requirement of morality, public order and the generalwelfare in a democratic society;

3 these rights and freedoms may in no. case be exercised contrary to the' purposes and principles of the United Nations and the community oforganizations;

(c)1. every discipline has duties to the social and intellectual community inwhich alone the free and full development of its potential is possible.Disciplines that wish to deal responsibly with their social and intellectualsurrounds should be capable of elicting and evaluating responses fromand collaborating with those disciplines which realize that they areaffected by the discipline's activity but which are ordinarily silent andthose which are affected but may not realize it;

2. in the exercise of its rights and freedoms every discipline shall be subjectonly to such limitations as are determined by law and the communityof disciplines solely for the purpose of securing due recognition for therights and freedoms of individuals, and other disciplines and of meetingthe just requirements of morality, public order and the general welfare ina democratic society;

3. these rights and freedoms may in no case be exercised contrary to thepurposes and principles of the United Nations and the community ofdisciplines;

(d) 1. each of one's modes of thought and activity has duties to the networkof one's roles in which alone the free and full development of its potentialis possible. Roles that wish to deal responsibly and sensitively with theirpsycho-social surrounds should be capable of eliciting and evaluatingresponses from, and collaborating with, those roles which realize that theyare affected by the .role's activity, but which are ordinarily silent, andfrom those which are affected but may not realize it;

2. in the exercise of its rights and freedoms each of one's modes of thoughtand activity should be subject only to such limitations as are determinedby one's conscience and the network of one's roles for the purpose ofsecuring due recognition for rights and freedoms and of meeting the justrequirements of morality, a balanced personality and the general welfarein a democratic society;

3. these rights and freedoms should in no case be exercised contrary toone's conscience or principles.

Article 30

(a) Nothing in this Declaration may beinterpreted as implying for anyState, group or person any rightto engage in any activity or toperform any act aimed at the des-truction of any of the rights andfreedoms set forth herein.


universal declaration of the rights of human organizations · of human rights is designed to...

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