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This chapter argues that an adequate account of group rights requires an embedded understanding of moral duties and rights within the context of common action for a common good. Drawing from Alasdair MacIntyre, I explain why group agency for a common good, through various social practices, grounds a framework of natural justice with correlative duties and rights, including various group moral rights. This account of natural justice is completed by an appeal to the common agency of an institutionalised political community for a political common good. I argue that human rights are a subset of moral rights, which ‘cry out’ as a matter of justice for political enforcement or realisation, whether against violations of fundamental natural law precepts or dereliction of core political responsibilities. These include group rights where the protected aspects of personal human flourishing are pursued through the common action of groups, such as families, trade unions, religious communities, and political communities. Moreover, group rights are essential to human rights – human rights presuppose the group moral right of political authority to administer justice for the common good.
Immanuel Kant's focus in his discussion of the faculty of desire is on both the feelings and the desires that pose obstacles to the rational agent, both from the standpoint of prudence and from the standpoint of morality, in the rational task of self-mastery and self-making. The central concept in Kant's account of empirical desire is inclination. When Kant explicitly inquires about the objects of the inclinations, he identifies certain general objects. Throughout Kant's lectures on anthropology, the chief focus of his treatment of the faculty of desire is on feelings and inclinations that pose a threat to rational self-government, whether self-interested or moral. His main division is between affect and passion. Kant divides passions, however, into natural and social. Natural passions, every bit as much as social passions, are directed at other human beings, but they belong to what is innate, and not from culture, or what is acquired.
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