Human Dignity, Justice, Fairness, Youth - Eubios Ethics Institute

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Macer, DRJ and Saad-Zoy, S. eds., Asia-Arab Interregional Philosophical Dialogues:
Human Dignity, Justice, Fairness, Youth, Democracy and Public Policy (UNESCO, 2011)
Though they remained for decades without visible reactions, the people of the Arab revolution
have reacted differently. The challenge raised by young people from the streets and villages is
that another world is possible: the silent speech evolves, the right time, in a speech in action. The
act created two Arab figures: 1). the figure of one who sacrifices himself, 2), that of one who
manifests. The first figure is the result of despair: In it, the man has the desire to escape from this
despair. And when there is no other way out than death or martyrdom of the body, it is used in
order to show the state in which it is to ensure a better life to those leaves behind. We note here,
despair (setting themselves on fire) and hope (to ensure a better life for our fellow human beings)
are mixed.
In contrast, the second figure is the result of hope for a better world, a just world. It is because of
the triumph of injustice that people are going to denounce the demonstration.
The rebel, who set himself on fire in preferring death, especially loves the world of here and
wishes to him more than the hereafter. By sacrificing himself, he intends to deal with evil,
stubborn, the face and say you have to disappear. The peoples of the Arab revolutions, reciting
their respective governors, “Ben Ali, released!,” “Mubarak, released!” “Gaddafi released!”
Clashed with dictators and masters more precisely the evil that was spreading in their cities over
the years. The rebel loves more than anyone else's body and the world of earth. Do we consider
his death as a transition from being to non-being, or is it, inevitably, be in the flesh? Approach
the likeness of God, or be like God does not defend, according to my conception, the idea of
wanting to die, or a renunciation of life or self destruction for the glory of God. Absolutely not.
Rather, it is a mad love of the sensible world, a love without equal in life but with less
selfishness: I can die for the love of my friend, who is nothing but a man who is me, and yet
other than myself. This is a reversal of values!
Conclusion
From al-Kindi, we tried to determine the foundations of the issue of justice in the medieval Arab-
Muslim world, in order to read news of the Arab world. We have seen how the will to lift evil
from the Earth leads us to approach the divine. Citizens, not entitled to speak and change in their
societies, choose other means, knowledge and love among other things, to act and establish
justice, to attribute themselves to, to be among others and with God.
Commentator: Roy Allan Tolentino