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He thought of himself as 'master of the world, while failing to understand fully the laws of nature. Kay and H. Jacobson, Environmental Protection.
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Cranston, What are Human Rights? Basic Books. As quoted by S. Stoffer Lectures , 33 Rutgers Law Review, , Sohn, supra note 15 at They have also been chromatically classified as blue," "red," and "green" rights. Sales No. The Supreme Court of India has developed a respectable volume of jurisprudence in this respect with reference to Part 11, Article 21, Constitution of India.
Henkin, ea. Iwama, ea.
Dwivedi, ed. To them, nature was not only the mother that sustained their life, it was the abode of divinity. They did not believe that man's role on earth was to exploit nature to his own selfish purpose. Nor did they subscribe to the prevailing western world-view that the true end of man was essentially to dominate and control nature by all possible means. On the contrary, sanctity of life to them included not only the effort to seek salvation, but to seek it by developing a sacred attitude towards the spiritual significance of nature. Man, in Hindu culture, was instructed to maintain harmony with nature and to show reverence for the presence of divinity in nature.
Consequently, a Hindu has not been at war with nature.
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Hindu culture, in ancient and medieval times, provided a system of moral guidelines towards environmental preservation and conservation. Environmental ethics, as propounded by ancient Hindu scriptures and the seers, was practiced not only by common man. They observed these fundamentals sometimes as religious duties, often as rules of administration or obligation for law and order. In Hindu culture, a human being is authorized to use natural resources, but has no divine power of control and dominion over nature and its elements.
Hence, from the perspective of Hindu culture, abuse and exploitation of nature for selfish gain is unjust and sacrilegious. For fuller treatment of the subject, see the Introduction by A. Taylor and D. Taylor in World Religions and the Environment, supra note See also J. See F. Capra, The Tao of Physics Shambhala, To the Burmese "men are men, and animals are animals, and men are far the higher.
But he does not deduce from this that man's superiority gives him permission to ill-treat or kill animals. It is just the reverse. It is because man is so much higher than the animal that he can and must observe towards animals the very greatest care, feel for them the very greatest compassion, be good to them in every way he can. The Burmese's motto should be noblesse oblige. Hall, "The Soul of a People," quoted by E. Schumacher in Small is Beautiful, 89 Rupa and Co. The two expressions are preferred to "non-homocentric" as more accurate in defining the natural order and man's position therein than homocentric perspective.
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See Tarlock, supra note 1, for critical comments respecting the views of Professor Stone and Stephen Toulmin. For a detailed and fully reasoned treatment of the subject, see E. Brown Weiss, supra note 5. An Approach to Global Environmental Responsibility?
Tarlock, supra note I at 96; D. Austin, Austin's Jurisprudence, Lectures on Jurisprudence. Policies and Laws on Global Warming, supra note 29 at 8, 9. See R. Declaration of the Hague, 11 Mar. Address by Barber B. Conable, President, World Bank, on 11 Sept. See Constitution of India. Convention Relating to the Status of Refugees, 28 July Convention Relating to the Status of Refugees, 31 Jan. The definition of "refugee" in the Convention as adopted was: "For the purposes of the present Convention the term 'refugee' shall apply to any person who. For an analysis of the present state of international refugee law.
Environment Program: Report of the Governing Council. GAOR Supp. Statute of the International Court of Justice, Article 34 1. Statute of the International Court of Justice, Article Prigogine and I. The contribution of international human rights law to environmental protection, with special reference to global environmental change. Summary I. The growth of human rights protection and environmental protection: from internationalization to globalization II.
The incidence of the temporal dimension in environmental protection and in human rights protection III. The fundamental right to life at the basis of the ratio legis of international human rights law and environmental law IV. The right to health as the starting-point towards the right to a healthy environment V. The right to a healthy environment as an extension of the right to health VI. The protection of vulnerable groups at the confluence of international human rights law and international environmental law VII.
The recognition of the right to a healthy environment: The concern for environmental protection in international human rights instruments VIII. Concern for the protection of human rights in the realm of international environmental law IX. Concern for the protection of the environment in the realm of international humanitarian law X. Protection of the environment and international refugee law XI. The question of the implementation mise en oeuvre of the right to a healthy environment XII.
The right to a healthy environment and the absence of restrictions in the expansion of human rights protection and environmental protection Notes.