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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Additional info for Ancient Mystic Rites (Theosophical Classics Series)
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.