Ancient Mystic Rites (Theosophical Classics Series) by C. W. Leadbeater

By C. W. Leadbeater

Combining seership with technological know-how, Leadbeater provides this soaking up, in-depth, research of the secret faculties of Egypt, Greece, Judea, the Knights Templar of the center a while, and the emergence of Co-Masonry within the 20th century.

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Rawls 2000, 338). But his interpretation of this freedom is essentially different from theirs. Whereas Hegel puts the accent on the duty of A (in the first person) and B (in the second person) to recognise each other, Locke is concerned only with the first person. Whereas Hegel focuses on the dialogical structure of mutual recognition between people, Locke – according to Hegel – does not go beyond a monologic structure: he confines himself to the freedom of the isolated individual and individual self-preservation.

These steps in a sense indicate the link that may be forged between Hegel’s concept of law and human rights: they refer to the equal freedom and free equality implied in mutual recognition. The first is empirical: “I need this”; the second is ethical: “it is good that I have this”; the third is moral: “I ought to have this”; the fourth is moral-juridical: “I have a right to this”. The other’s response, prompted by recognition of these moral and moral-juridical claims and representing a fifth logical connection, says: “I owe this to you, it’s my duty”.

6 In forging this link one can invoke the fact that processes of mutual recognition at micro level, too, are always co-determined by macro factors (see the masterservant relationship in the framework of the just war). the social constitution 21 is normative: the lack of recognition is considered wrong, unjustified and unjust; people demand the right to recognition. One might object that this leaves out of account a whole range of problems that society has to contend with in a globalising world, namely socio-economic problems.

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