A Quote by Kim Dae-jung
Democracy is the absolute value that makes for human dignity, as well as the only road to sustained economic development and social justice.
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For too long the development debate has ignored the fact that poverty tends to be characterized not only by material insufficiency but also by denial of rights. What is needed is a rights-based approach to development. Ensuring essential political, economic and social entitlements and human dignity for all people provides the rationale for policy. These are not a luxury affordable only to the rich and powerful but an indispensable component of national development efforts.
For us democracy is a question of human dignity. And human dignity is political freedom, the right to freely express opinion and the right to be allowed to criticise and form opinions. Human dignity is the right to health, work, education and social welfare. Human dignity is the right and the practical possibility to shape the future with others. These rights, the rights of democracy, are not reserved for a select group within society, they are the rights of all the people.
It violates right order whenever capital so employs the working or wage-earning classes as to divert business and economic activity entirely to its own arbitrary will and advantage, without any regard to the human dignity of the workers, the social character of economic life, social justice, and the common good.
Education is both a tool of social justice as well as a fundamental driver of economic development.
This [minimum wage] legislation, passed by the 81st Congress at its first session, is an important addition to the laws we live by. It is a measure dictated by social justice. It adds to our economic strength. It is founded on the belief that full human dignity requires at least a minimum level of economic sufficiency and security.
I beg you, look for the words 'social justice' or 'economic justice' on your church Web site. If you find it, run as fast as you can. Social justice and economic justice, they are code words.
The struggle for democracy and human rights in Burma is a struggle for life and dignity. It is a struggle that encompasses our political, social and economic aspirations.
The way in which we can promote peace, is by promoting sustainable management of our resources, equitable distribution of these resources, and that the only way you can actually do that, is that then you have to have a political, economic system that facilitates that. And then you get into the issues of human rights, justice, economic justice, social justice, and good governance or democratic governance. That's how it ties up.
When we talk about the word 'socialism,' I think what it really means is just democratic participation in our economic dignity and our economic, social, and racial dignity. It is about direct representation and people actually having power and stake over their economic and social wellness, at the end of the day.
Economic issues are a subset of social justice. Social justice is unimaginable without economic justice. Isn't that obvious?
Costa Rica remains peacefully and firmly committed to the well- being and safety of our population. We promote a model of development based upon harmony with nature; solidarity and social inclusion; economic and trade opening; development of our human resources, and innovation.
The social justice movement of the 21st century is economic development.
I'm still committed to the socialist idea because the socialist idea, correctly understood, includes the principles of freedom and social justice. It also includes the recognition of the value of democracy. When we speak about social justice, it means that freedom should be used not only in the interest of profit but also in the interest of the advancement of the people who create all values.
The slogan of the revolution was dignity, social justice, and freedom. You cannot have dignity or social justice or freedom without women.
Anarchism is no patent solution for all human problems, no Utopia of a perfect social order, as it has often been called, since on principle it rejects all absolute schemes and concepts. It does not believe in any absolute truth, or in definite final goals for human development, but in an unlimited perfectibility of social arrangements and human conditions which are always straining after higher forms of expression, and to which for this reason one can assign no definite terminus nor set any fixed goal.
Independence is the only gauge of human virtue and value. What a man is and makes of himself; not what he has or hasn’t done for others. There is no substitute for personal dignity.
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