expository essay on human rights

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Essay on Human Rights: Samples in 500 and 1500

• Updated on  
• Jun 20, 2024

Essay writing is an integral part of the school curriculum and various academic and competitive exams like IELTS , TOEFL , SAT , UPSC , etc. It is designed to test your command of the English language and how well you can gather your thoughts and present them in a structure with a flow. To master your ability to write an essay, you must read as much as possible and practise on any given topic. This blog brings you a detailed guide on how to write an essay on Human Rights , with useful essay samples on Human rights.

This Blog Includes:

The basic human rights, 200 words essay on human rights, 500 words essay on human rights, 500+ words essay on human rights in india, 1500 words essay on human rights, importance of human rights, essay on human rights pdf, what are human rights.

Human rights mark everyone as free and equal, irrespective of age, gender, caste, creed, religion and nationality. The United Nations adopted human rights in light of the atrocities people faced during the Second World War. On the 10th of December 1948, the UN General Assembly adopted the Universal Declaration of Human Rights (UDHR). Its adoption led to the recognition of human rights as the foundation for freedom, justice and peace for every individual. Although it’s not legally binding, most nations have incorporated these human rights into their constitutions and domestic legal frameworks. Human rights safeguard us from discrimination and guarantee that our most basic needs are protected.

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Before we move on to the essays on human rights, let’s check out the basics of what they are.

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Here is a 200-word short sample essay on basic Human Rights.

Human rights are a set of rights given to every human being regardless of their gender, caste, creed, religion, nation, location or economic status. These are said to be moral principles that illustrate certain standards of human behaviour. Protected by law , these rights are applicable everywhere and at any time. Basic human rights include the right to life, right to a fair trial, right to remedy by a competent tribunal, right to liberty and personal security, right to own property, right to education, right of peaceful assembly and association, right to marriage and family, right to nationality and freedom to change it, freedom of speech, freedom from discrimination, freedom from slavery, freedom of thought, conscience and religion, freedom of movement, right of opinion and information, right to adequate living standard and freedom from interference with privacy, family, home and correspondence.

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Check out this 500-word long essay on Human Rights.

Every person has dignity and value. One of the ways that we recognise the fundamental worth of every person is by acknowledging and respecting their human rights. Human rights are a set of principles concerned with equality and fairness. They recognise our freedom to make choices about our lives and develop our potential as human beings. They are about living a life free from fear, harassment or discrimination.

Human rights can broadly be defined as the basic rights that people worldwide have agreed are essential. These include the right to life, the right to a fair trial, freedom from torture and other cruel and inhuman treatment, freedom of speech, freedom of religion, and the right to health, education and an adequate standard of living. These human rights are the same for all people everywhere – men and women, young and old, rich and poor, regardless of our background, where we live, what we think or believe. This basic property is what makes human rights’ universal’.

Human rights connect us all through a shared set of rights and responsibilities. People’s ability to enjoy their human rights depends on other people respecting those rights. This means that human rights involve responsibility and duties towards other people and the community. Individuals have a responsibility to ensure that they exercise their rights with consideration for the rights of others. For example, when someone uses their right to freedom of speech, they should do so without interfering with someone else’s right to privacy.

Governments have a particular responsibility to ensure that people can enjoy their rights. They must establish and maintain laws and services that enable people to enjoy a life in which their rights are respected and protected. For example, the right to education says that everyone is entitled to a good education. Therefore, governments must provide good quality education facilities and services to their people. If the government fails to respect or protect their basic human rights, people can take it into account.

Values of tolerance, equality and respect can help reduce friction within society. Putting human rights ideas into practice can help us create the kind of society we want to live in. There has been tremendous growth in how we think about and apply human rights ideas in recent decades. This growth has had many positive results – knowledge about human rights can empower individuals and offer solutions for specific problems.

Human rights are an important part of how people interact with others at all levels of society – in the family, the community, school, workplace, politics and international relations. Therefore, people everywhere must strive to understand what human rights are. When people better understand human rights, it is easier for them to promote justice and the well-being of society. 

Also Read: Important Articles in Indian Constitution

Here is a human rights essay focused on India.

All human beings are born free and equal in dignity and rights. It has been rightly proclaimed in the American Declaration of Independence that “all men are created equal, that they are endowed by their Created with certain unalienable rights….” Similarly, the Indian Constitution has ensured and enshrined Fundamental rights for all citizens irrespective of caste, creed, religion, colour, sex or nationality. These basic rights, commonly known as human rights, are recognised the world over as basic rights with which every individual is born.

In recognition of human rights, “The Universal Declaration of Human Rights was made on the 10th of December, 1948. This declaration is the basic instrument of human rights. Even though this declaration has no legal bindings and authority, it forms the basis of all laws on human rights. The necessity of formulating laws to protect human rights is now being felt all over the world. According to social thinkers, the issue of human rights became very important after World War II concluded. It is important for social stability both at the national and international levels. Wherever there is a breach of human rights, there is conflict at one level or the other.

Given the increasing importance of the subject, it becomes necessary that educational institutions recognise the subject of human rights as an independent discipline. The course contents and curriculum of the discipline of human rights may vary according to the nature and circumstances of a particular institution. Still, generally, it should include the rights of a child, rights of minorities, rights of the needy and the disabled, right to live, convention on women, trafficking of women and children for sexual exploitation etc.

Since the formation of the United Nations , the promotion and protection of human rights have been its main focus. The United Nations has created a wide range of mechanisms for monitoring human rights violations. The conventional mechanisms include treaties and organisations, U.N. special reporters, representatives and experts and working groups. Asian countries like China argue in favour of collective rights. According to Chinese thinkers, European countries lay stress upon individual rights and values while Asian countries esteem collective rights and obligations to the family and society as a whole.

With the freedom movement the world over after World War II, the end of colonisation also ended the policy of apartheid and thereby the most aggressive violation of human rights. With the spread of education, women are asserting their rights. Women’s movements play an important role in spreading the message of human rights. They are fighting for their rights and supporting the struggle for human rights of other weaker and deprived sections like bonded labour, child labour, landless labour, unemployed persons, Dalits and elderly people.

Unfortunately, violation of human rights continues in most parts of the world. Ethnic cleansing and genocide can still be seen in several parts of the world. Large sections of the world population are deprived of the necessities of life i.e. food, shelter and security of life. Right to minimum basic needs viz. Work, health care, education and shelter are denied to them. These deprivations amount to the negation of the Universal Declaration of Human Rights.

Also Read: Human Rights Courses

Check out this detailed 1500-word essay on human rights.

The human right to live and exist, the right to equality, including equality before the law, non-discrimination on the grounds of religion, race, caste, sex or place of birth, and equality of opportunity in matters of employment, the right to freedom of speech and expression, assembly, association, movement, residence, the right to practice any profession or occupation, the right against exploitation, prohibiting all forms of forced labour, child labour and trafficking in human beings, the right to freedom of conscience, practice and propagation of religion and the right to legal remedies for enforcement of the above are basic human rights. These rights and freedoms are the very foundations of democracy.

Obviously, in a democracy, the people enjoy the maximum number of freedoms and rights. Besides these are political rights, which include the right to contest an election and vote freely for a candidate of one’s choice. Human rights are a benchmark of a developed and civilised society. But rights cannot exist in a vacuum. They have their corresponding duties. Rights and duties are the two aspects of the same coin.

Liberty never means license. Rights presuppose the rule of law, where everyone in the society follows a code of conduct and behaviour for the good of all. It is the sense of duty and tolerance that gives meaning to rights. Rights have their basis in the ‘live and let live’ principle. For example, my right to speech and expression involves my duty to allow others to enjoy the same freedom of speech and expression. Rights and duties are inextricably interlinked and interdependent. A perfect balance is to be maintained between the two. Whenever there is an imbalance, there is chaos.

A sense of tolerance, propriety and adjustment is a must to enjoy rights and freedom. Human life sans basic freedom and rights is meaningless. Freedom is the most precious possession without which life would become intolerable, a mere abject and slavish existence. In this context, Milton’s famous and oft-quoted lines from his Paradise Lost come to mind: “To reign is worth ambition though in hell/Better to reign in hell, than serve in heaven.”

However, liberty cannot survive without its corresponding obligations and duties. An individual is a part of society in which he enjoys certain rights and freedom only because of the fulfilment of certain duties and obligations towards others. Thus, freedom is based on mutual respect’s rights. A fine balance must be maintained between the two, or there will be anarchy and bloodshed. Therefore, human rights can best be preserved and protected in a society steeped in morality, discipline and social order.

Violation of human rights is most common in totalitarian and despotic states. In the theocratic states, there is much persecution, and violation in the name of religion and the minorities suffer the most. Even in democracies, there is widespread violation and infringement of human rights and freedom. The women, children and the weaker sections of society are victims of these transgressions and violence.

The U.N. Commission on Human Rights’ main concern is to protect and promote human rights and freedom in the world’s nations. In its various sessions held from time to time in Geneva, it adopts various measures to encourage worldwide observations of these basic human rights and freedom. It calls on its member states to furnish information regarding measures that comply with the Universal Declaration of Human Rights whenever there is a complaint of a violation of these rights. In addition, it reviews human rights situations in various countries and initiates remedial measures when required.

The U.N. Commission was much concerned and dismayed at the apartheid being practised in South Africa till recently. The Secretary-General then declared, “The United Nations cannot tolerate apartheid. It is a legalised system of racial discrimination, violating the most basic human rights in South Africa. It contradicts the letter and spirit of the United Nations Charter. That is why over the last forty years, my predecessors and I have urged the Government of South Africa to dismantle it.”

Now, although apartheid is no longer practised in that country, other forms of apartheid are being blatantly practised worldwide. For example, sex apartheid is most rampant. Women are subject to abuse and exploitation. They are not treated equally and get less pay than their male counterparts for the same jobs. In employment, promotions, possession of property etc., they are most discriminated against. Similarly, the rights of children are not observed properly. They are forced to work hard in very dangerous situations, sexually assaulted and exploited, sold and bonded for labour.

The Commission found that religious persecution, torture, summary executions without judicial trials, intolerance, slavery-like practices, kidnapping, political disappearance, etc., are being practised even in the so-called advanced countries and societies. The continued acts of extreme violence, terrorism and extremism in various parts of the world like Pakistan, India, Iraq, Afghanistan, Israel, Somalia, Algeria, Lebanon, Chile, China, and Myanmar, etc., by the governments, terrorists, religious fundamentalists, and mafia outfits, etc., is a matter of grave concern for the entire human race.

Violation of freedom and rights by terrorist groups backed by states is one of the most difficult problems society faces. For example, Pakistan has been openly collaborating with various terrorist groups, indulging in extreme violence in India and other countries. In this regard the U.N. Human Rights Commission in Geneva adopted a significant resolution, which was co-sponsored by India, focusing on gross violation of human rights perpetrated by state-backed terrorist groups.

The resolution expressed its solidarity with the victims of terrorism and proposed that a U.N. Fund for victims of terrorism be established soon. The Indian delegation recalled that according to the Vienna Declaration, terrorism is nothing but the destruction of human rights. It shows total disregard for the lives of innocent men, women and children. The delegation further argued that terrorism cannot be treated as a mere crime because it is systematic and widespread in its killing of civilians.

Violation of human rights, whether by states, terrorists, separatist groups, armed fundamentalists or extremists, is condemnable. Regardless of the motivation, such acts should be condemned categorically in all forms and manifestations, wherever and by whomever they are committed, as acts of aggression aimed at destroying human rights, fundamental freedom and democracy. The Indian delegation also underlined concerns about the growing connection between terrorist groups and the consequent commission of serious crimes. These include rape, torture, arson, looting, murder, kidnappings, blasts, and extortion, etc.

Violation of human rights and freedom gives rise to alienation, dissatisfaction, frustration and acts of terrorism. Governments run by ambitious and self-seeking people often use repressive measures and find violence and terror an effective means of control. However, state terrorism, violence, and human freedom transgressions are very dangerous strategies. This has been the background of all revolutions in the world. Whenever there is systematic and widespread state persecution and violation of human rights, rebellion and revolution have taken place. The French, American, Russian and Chinese Revolutions are glowing examples of human history.

The first war of India’s Independence in 1857 resulted from long and systematic oppression of the Indian masses. The rapidly increasing discontent, frustration and alienation with British rule gave rise to strong national feelings and demand for political privileges and rights. Ultimately the Indian people, under the leadership of Mahatma Gandhi, made the British leave India, setting the country free and independent.

Human rights and freedom ought to be preserved at all costs. Their curtailment degrades human life. The political needs of a country may reshape Human rights, but they should not be completely distorted. Tyranny, regimentation, etc., are inimical of humanity and should be resisted effectively and united. The sanctity of human values, freedom and rights must be preserved and protected. Human Rights Commissions should be established in all countries to take care of human freedom and rights. In cases of violation of human rights, affected individuals should be properly compensated, and it should be ensured that these do not take place in future.

These commissions can become effective instruments in percolating the sensitivity to human rights down to the lowest levels of governments and administrations. The formation of the National Human Rights Commission in October 1993 in India is commendable and should be followed by other countries.

Also Read: Law Courses in India

Human rights are of utmost importance to seek basic equality and human dignity. Human rights ensure that the basic needs of every human are met. They protect vulnerable groups from discrimination and abuse, allow people to stand up for themselves, and follow any religion without fear and give them the freedom to express their thoughts freely. In addition, they grant people access to basic education and equal work opportunities. Thus implementing these rights is crucial to ensure freedom, peace and safety.

Human Rights Day is annually celebrated on the 10th of December.

Human Rights Day is celebrated to commemorate the Universal Declaration of Human Rights, adopted by the UNGA in 1948.

Some of the common Human Rights are the right to life and liberty, freedom of opinion and expression, freedom from slavery and torture and the right to work and education.

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How to make a cover page for an essay, human rights essay sample, example.

There are differing opinions of the first legal code and example of human rights. However, one can say that the oldest legal code known to humanity is The reforms of Urukagina of Lagash, created around 2350 BC in the area of Iraq. Though the record of it does not exist now, it is known that the reforms included punishments, especially for women. In addition, the document had laws against corruption. The volume is also referenced to, but has not been found (Yoffee, Norman). From the very beginning, human rights were not equal for each gender.

The oldest record of human rights that is in its original form is the Neo-Sumerian Code of Ur-Nammu, written around 2050 BC. It tells of punishments for offenses, which is either money needed to be paid, or something as severe as death. The document also described different statuses in society by law, and what each position entailed. Most of the laws are directed towards men, but women were allowed to remarry. However, if a woman committed adultery, she would be sentenced to death (Kramer, Samuel Noah).

The next pivotal find of ancient human rights can be said to be the Code of Hammurabi written around 1780 BC. Composed by the sixth Babylonian King, Hammurabi, it has 282 laws in total. It is reflective of previous legal codes in the area, and can be said to be a collection of rules gathered over time. In fact, it is quite modern in light of it including such provisions as the presumption of innocence, a minimum wage, the regulating of governments, and the striving of equal rights among all stratas of society. However, punishments varied widely depending on the interaction between classes. For example, if a rich man attacked a slave, the punishment would be less if a slave had attacked a rich man. Yet, the Code of Hammurabi was the perhaps the most nuanced code of its time (“8 Things You May Not Know About Hammurabi’s Code”).

The first declaration of human rights is believed by some scholars to be found in the Cyrus Cylinder composed of baked clay. Made in 6th century BC, it extols Persian King Cyrus as chosen by the god Marduk, and a restorer of peace. However, in some translations of the Cylinder, a declaration of human rights and independence is described (Robertson, A. H., and J. G. Merrills).

Ancient Greece envisioned the first rights of citizenship called the polis. With citizenhood, all people under its rule of law could speak and vote in a political assembly in a city-state. Each city-state was called a polis, and gave its citizens certain rights. Citizens generally had to be born within a certain polis and be free. Being assured rights under the rule of polis was a novel concept, as before only authoritarian rule determined if you were afforded human rights. The ancient Greeks believed themselves to be too progressive to promote this kind of rule, and vied for a holistic giving of citizenship (Study.com).

Though universal human rights for both genders is more of a contemporary idea, varying degrees of human rights have been given since ancient times. Starting from The reforms of Urukagina of Lagash in Iraq in 2350 BC, documents were created to describe the punishment for crimes, the rules of business contracts, and the principles of family life. It was not until ancient Greece, though, that people born and free in a certain area were automatically claimed to be citizens and that their rights would be protected by a non-authoritarian government.

Works Cited

Yoffee, Norman. Myths of the Archaic State: Evolution of the Earliest Cities, States, and Civilizations. Cambridge University Press, 2009.

Kramer, Samuel Noah. History Begins at Sumer. University of Pennsylvania Press, 1988.

“8 Things You May Not Know About Hammurabi’s Code.” History.com, A&E Television Networks, www.history.com/news/8-things-you-may-not-know-about-hammurabis-code.

Robertson, A. H., and J. G. Merrills. Human Rights in the World: an Introduction to the Study of the International Protection of Human Rights. Manchester Univ. Press, 2003.

Study.com, Study.com, study.com/academy/lesson/significance-of-citizenship-in-ancient-greece.html.

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The concept of Human Rights Essay

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Introduction

Human rights- legitimation, human rights – justification, reference list.

Normally, the conventional comprehension of human rights is the absolute basic rights to which an individual is naturally entitled because he or she is a human being. Therefore, human rights are considered universal (valid the world over) and egalitarian (no different for everybody).

These rights might be present as natural rights or as legal rights, both in state and international regulation. The policy of human rights in global carry out within international edict, worldwide, and local institutions in the strategies of nations and the actions of non-governmental organizations (NGOs), has been a basis of public guiding principle around the world (Glenn 2011).

The concept of human rights affirms that, given that the public discussion of peacetime international society is alleged to have a universal proper language, then it is one of the human rights. Nevertheless, the strong allegations made by the policy of human rights keep on provoking substantial doubt and debates with reference to the nature, content, and validations of human rights to date. Unquestionably, the issue of what is denoted by a right is itself contentious, and a topic of continued rational debate.

As countered to charity, the subject of rights picks out entitlement in place of need, and consequently presupposes equal opportunity between donors and recipients of assistance. Formal complement between duties and rights signifies that, if an individual or a group possesses rights, in that case, another individual or group has the obligation to respect those rights.

Many of the fundamental initiatives, which animated the human rights movement, emerged in the after effects of the World War II and the mayhem of the Holocaust, leading to the legitimation of the Universal Declaration of Human Rights (UDHR) by the United Nations General Assembly, in the year 1948. Legitimation implies according legal status (Hooft 2009, p. 55-60), which is different from justification that implies providing explanations for taking the principles and ethics seriously.

The traditional society did not have the perception of universal human rights. Traditional societies had intricate coordination of duties, for instance, ideas of fairness, political legality, and human thriving that aimed at acquiring human dignity, thriving, or well-being entirely free of human rights. With respect to human rights, an imperfection in argument is genetic fallacy. It presumes that a norm is appropriate only to the environment of its source.

To the argument concerning the legality of the rights expressed in the UDHR, human rights are universal. This signifies that human rights are applicable everywhere in the world. Pragmatic positivism is an endeavour to escape resolving the most significant of theoretical difficulties, that of the character of continuation. The basis of pragmatic positivism is repudiation to face the fundamental philosophical clash between idealism and greed, which brings about rejection of greed.

The transformationist conception of human rights is an argument that, in every cultural tradition, a number of people at several times have used defective perceptions of human rights that restrict protection of human rights to in-groups, whereas there is exclusion of out-groups (Hooft 2009, pp.61-65).

The perception of rights has functional reality all societies. This comprises even those that do not officially admit that perception because all people are born free and alike in solemnity and rights. Human beings posses reason, as well as sense of wrong and right, and ought to act towards each other in a spirit of goodwill.

Charles Taylor holds that, rights are not merely the only perception that could generate order in society and harmony between countries. There can be dissimilar pathways to the same target (Taylor 1999, pp.124-127). This implies that there is a likelihood of overlapping consensus on the human rights even amongst persons from diverse traditions. Taylor comprehends subjective rights as protection or liberty that is deemed as it were the possession of someone.

For instance, rather than saying that it is incorrect to murder me, it is alleged that I possess a right to life. According to Taylor, diverse groups, nations, religious societies, cultures while embracing incompatible essential perspectives on human nature, religion, or metaphysics, could come to a concurrence on particular norms that should govern human conduct.

Each could have its individual way of validating this from out of its thorough background plan. In this regard, we would concur on the norms, whereas differing on their being the right norms. Moreover, we would be satisfied to reside in this consensus, unbothered by the distinctions of deep underlying conviction (Taylor 1999, pp. 128-130).

Leaders in East Asia like Lee Kwan Yew consider something hazardously distinctive, dissolvent of society, fragmenting, in the western legal civilization (certainly, they have mainly in mind or their views the US).

Nevertheless, in their disapproval of Western conversation of human rights, they as well appear to be assaulting the fundamental values of the West, which purportedly gives dominance to the person, where allegedly a Confucian point of view could have a bigger place for the society, and the intricate mesh of human relations where every person stands.

In Asian communities, human rights may be defended through communitarian arguments without choice of western-style legal processes. How rights might be defended, in such Asian societies, without recourse to Western-style legal processes. This involves not inquiring so much the legal types, but articulating divergence with the fundamental philosophical explanation.

In Taylor’s account, Thai Buddhism may sustain human rights by turning from a focus on obtaining advantage and even earthly victory via blessings and performances of piety, as well as concentrating more on the unique objective of enlightenment. This attempts to go back to initial core of Buddhism regarding circumventing of suffering.

These produce perceptions of Buddhism as a foundation for democratic community and practice. Commitment of Buddhism to democracy, fairness, and human rights call for respect (Taylor 1999, pp. 131-137). This feature of western rights discourse is often particularly difficult to export, as it comes across societies where there is consideration of particular social differences as highly significant, and they are viewed sequentially as connected with particular ways, which are now considered as biased in Western societies.

Mainly as in the West, we are distant from having dealt with how to merge gender equality with our thoughts of gender dissimilarity. By “affirmation of ordinary life”, Taylor means the enormous cultural revolution that has been happening in modernity. In the development of Western ethical mindsets, this played a role of augmenting life and reducing suffering, thus leading to an exemplary life that is smacked of egotism and pride.

Westerners might come to comprehend the inherent sense of Shari’a law as the effortless outcome of pre-modern delusions, in the same group where they currently position the ancient rule execution scenarios (Taylor 1999, pp. 138-144).

An obstruction, in the course to a common understanding involving cultural traditions internationally, comes from the incapacity of several Westerners to perceive their culture like one amid many. To this degree, they will have a tendency of assuming that the path to union necessitates that others, as well cast off traditional notions, they even discard their religious legacy, and turn into unmarked moderns as them.

Cosmopolitan values for global relocation accept two justifications both associated with arguments on human rights: an intrinsic and a practical perception. The intrinsic justification, from this viewpoint of human rights, is deemed to come from natural rights. The practical justification of human rights aims at illustrating the implication of a human right to lowest values of well-being, based on a universal concurrence, on the role that the values of justice ought to play at the global level.

This perception deems the practical justification as distinct from the subject of their character. Subjectivity is an argument that has precedence because it comprises rights to basic needs (Hooft 2009, pp. 66-70. The importance of the concept of subjectivity is in justifying the precedence of individual rights.

Needs have precedence over desires and is an objective worth that can almost not be denied. Strongly desiring something does not ascertain that an individual has a right to it since that is just expression of want. Nussbaum affirms ten basic human capabilities (Hooft 2009, pp.71-81).

These include life (not dying too early), bodily health (ability to have good health, shelter, and food), bodily integrity (liberated to move free of assault and having sexual choice as well as gratification). They also comprise imagination, senses, and thought (able to use these maximally and excellently), emotions, practical reason, affiliation (ability to reside with and near others), other species (having concern for plants, nature, and animals), play, and control over the environment.

The utilitarian approach, which asks individuals what they presently desire and how content they are, is inadequate to deal with the assessment of the impartiality of social and economic arrangements (Nussbaum 2003).

This argument holds because there more generally has a sufficient theory of economic impartiality, and of social impartiality, where people are prepared to make claims regarding essential rights that are to some point independent of the desires that they to have, inclinations shaped, frequently, by unfair background circumstances.

Gross National Product (GNP) is also an inadequate determinant of human and economic advancement, because it fails to disaggregate and independently consider essential features of development, like health and education, which are obviously not exceptionally well connected with GNP, even if the distribution is considered (Nussbaum 2003).

The importance of capabilities approach lies in regular arguments, in support of issues of gender equality. Nussbaum believes that, her capabilities approach provides accuracy to the talk of human rights for when people are asked what they are able to carry out and to be, there is a much closer comprehension of the obstacles societies have raised against complete fairness for women (Williams 2000).

A stress on capabilities instead of operation protects a diversity of types of life because countries are evaluated in areas like educational and health accomplishment (Nussbaum 2003).

From this paper, human rights are universally valid, and their justification signifies the giving of explanations for taking the principles and ideals critically, whereas their legitimation denotes giving officially authorized significance.

The significance of depending on a perception of basic need in justifying the precedence of individual rights indicates that, needs have a main concern over desires. In addition, basic needs can validate an affirmation of rights as claims to human continued existence and a simply adequate survival (Keith 2012).

Glenn, H 2011, ‘The Concept of Dignity in the Universal Declaration of Human Rights’, Journal of Religious Ethics , vol.39 no.1, pp. 1-24.

Hooft, S 2009, Cosmopolitanism: A Philosophy for Global Ethics , Acumen, Durham.

Keith, S 2012, ‘A Declaration of Human Responsibilities’, Contemporary Review, vol. 294 no. 1704, pp. 46-53.

Nussbaum, M 2003, ‘Capabilities as Fundamental Entitlements: Sen and Social Justice’, Feminist Economics, vol. 9 no. 3, pp. 33-59.

Taylor, C 1999, “Conditions of an Unforced Consensus of Human Rights”, in J Bauer & D Bell (eds), The East Asian Challenge for Human Rights , Cambridge University Press Cambridge, Cambridge, pp. 124-144.

Williams, J 2000, Unbending Gender: Why Family and Work Conflict and What to Do About It , Oxford University Press, New York.

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The Struggle for Human Rights (1948)

[Sorbonne, Paris, Sept. 28, 1948. This speech is also know as “The Struggles for the Rights of Man.”]

Mrs. Franklin D. Roosevelt

​     I have come this evening to talk with you on one of the greatest issues of our time—that is the preservation of human freedom. I have chosen to discuss it here in France, at the Sorbonne, because here in this soil the roots of human freedom have long ago struck deep and here they have been richly nourished. It was here the Declaration of the Rights of Man was proclaimed, and the great slogans of the French Revolution--liberty, equality, fraternity--fired the imagination of men. I have chosen to discuss this issue in Europe because this has been the scene of the greatest historic battles between freedom and tyranny. I have chosen to discuss it in the early days of the General Assembly because the issue of human liberty is decisive for the settlement of outstanding political differences and for the future of the United Nations.

​     The decisive importance of this issue was fully recognized by the founders of the United Nations at San Francisco. Concern for the preservation and promotion of human rights and fundamental freedoms stands at the heart of the United Nations. Its Charter is distinguished by its preoccupation with the rights and welfare of individual men and women. The United Nations has made it clear that it intends to uphold human rights and to protect the dignity of the human personality. In the preamble to the Charter the keynote is set when it declares: “We the people of the United Nations determined...to reaffirm faith in fundamental human rights, in the dignity and worth of the human person, in the equal rights of men and women and of nations large and small, and ... to promote social progress and better standards of life in larger freedom.” This reflects the basic premise of the Charter that the peace and security of mankind are dependent on mutual respect for the rights and freedoms of all.

​     One of the purposes of the United Nations is declared in article 1 to be: “to achieve international cooperation in solving international problems of an economic, social, cultural, or humanitarian character, and in promoting and encouraging respect for human rights and for fundamental freedoms for all without distinction as to race, sex, language, or religion.”

​     This thought is repeated at several points and notably in articles 55 and 56 the Members pledge themselves to take joint and separate action in cooperation with the United Nations for the promotion of “universal respect for, and observance of, human rights and fundamental freedoms for all without distinction as to race, sex, language, or religion.”

​     The Human Rights Commission was given as its first and most important task the preparation of an International Bill of Rights. The General Assembly which opened its third session here in Paris a few days ago will have before it the first fruit of the Commission’s labors in this task, that is the International Declaration of Human Rights.

​     This Declaration was finally completed after much work during the last session of the Human Rights Commission in New York in the spring of 1948. The Economic and Social Council has sent it without recommendation to the General Assembly, together with other documents transmitted by the Human Rights Commission.

​     It was decided in our Commission that a Bill of Rights should contain two parts:

​     1. A Declaration which could be approved through action of the Member States of the United Nations in the General Assembly. This Declaration would have great moral force, and would say to the peoples of the world “this is what we hope human rights may mean to all people in the years to come.” We have put down here the rights that we consider basic for individual human beings the world over to have. Without them, we feel that the full development of individual personality is impossible.

​     2. The second part of the bill, which the Human Rights Commission has not yet completed because of the lack of time, is a covenant which would be in the form of a treaty to be presented to the nations of the world. Each nation, as it is prepared to do so, would ratify this covenant and the covenant would then become binding on the nations which adhere to it. Each nation ratifying would then be obligated to change its laws wherever they did not conform to the points contained in the covenant.

​     This covenant, of course, would have to be a simpler document. It could not state aspirations, which we feel to be permissible in the Declaration. It could only state rights which could be assured by law and it must contain methods of implementation, and no state ratifying the covenant could be allowed to disregard it. The methods of implementation have not yet been agreed upon, nor have they been given adequate consideration by the Commission at any of its meetings. There certainly should be discussion on the entire question of this world Bill of Human Rights and there may be acceptance by this Assembly of the Declaration if they come to agreement on it. The acceptance of the Declaration, I think, should encourage every nation in the coming months to discuss its meaning with its people so that they will be better prepared to accept the covenant with a deeper understanding of the problems involved when that is presented, we hope, a year from now and, we hope, accepted.

​     The Declaration has come from the Human Rights Commission with unanimous acceptance except for four abstentions—the U.S.S.R., Yugoslavia, Ukraine, and Byelorussia. The reason for this is a fundamental difference in the conception of human rights as they exist in these states and in certain other Member States in the United Nations.

​     In the discussion before the Assembly, I think it should be made crystal clear what these differences are and tonight I want to spend a little time making them clear to you. It seems to me there is a valid reason for taking the time today to think carefully and clearly on the subject if human rights, because in the acceptance and observance of these rights lies the root, I believe, of our chance for peace in the future, and for the strengthening of the United Nations organization to the point where it can maintain peace in the future.

​     We must not be confused about what freedom is. Basic human rights are simple and easily understood: freedom of speech and a free press; freedom of religion and worship; freedom of assembly and the right of petition; the right of men to be secure in their homes and free from unreasonable search and seizure and from arbitrary arrest and punishment.

​     We must not be deluded by the efforts of the forces of reaction to prostitute the great words of our free tradition and thereby to confuse the struggle. Democracy, freedom, human rights have come to have a definite meaning to the people of the world which we must not allow any nation to so change that they are made synonymous with suppression and dictatorship.

​     There are basic differences that show up even in the use of words between a democratic and a totalitarian country. For instance “democracy” means one thing to the U.S.S.R. and another to the U.S.A. and, I know, in France. I have served since the first meeting of the nuclear commission on the Human Rights Commission, and I think this point stands out clearly.

​     The U.S.S.R. Representatives assert that they already have achieved many things which we, in what they call the “bourgeois democracies” cannot achieve because their government controls the accomplishment of these things. Our government seems powerless to them because, in the last analysis, it is controlled by the people. They would not put it that way - they would say that the people in the U.S.S.R. control their government by allowing their government to have certain absolute rights. We, on the other hand, feel that certain rights can never be granted to the government, but must be kept in the hands of the people.

​     For instance, the U.S.S.R. will assert that their press is free because the state makes it free by providing the machinery, the paper, and even the money for the salaries for the people who work on the paper. They state that there is no control over what is printed in the various papers that they subsidize in this manner, such, for instance, as a trade-union paper. But what would happen if a paper were to print ideas which were critical of the basic policies and beliefs of the Communist government? I am sure some good reason would be found for abolishing that paper.

​     It is true that there have been many cases where newspapers in the U.S.S.R. have criticized officials and their actions and have been responsible for the removal of those officials, but in doing so they did not criticize anything which was fundamental to Communist beliefs. They simply criticized methods of doing things, so one must differentiate between things which are permissible, such as criticism of any individual or of the manner of doing things, and the criticism of a belief which would be considered vital to the acceptance of Communism.

​     What are the differences, for instance, between trade-unions in the totalitarian states and in the democracies? In the totalitarian state a trade-union is an instrument used by the government to enforce duties, not to assert rights. Propaganda material which the government desires the workers to have is furnished to the trade-unions to be circulated to their members.

​     Our trade-unions, on the other hand, are solely the instruments of the workers themselves. They represent the workers in their relations with the government and with management and they are free to develop their own opinions without government help or interference. The concepts of our trade-unions and those in totalitarian countries are drastically different. There is little mutual understanding.

​     I think the best example one can give of this basic difference of the use of terms is “the right to work”. The Soviet Union insists that this is a basic right which it alone can guarantee because it alone provides full employment by the government. But the right to work in the Soviet Union means the assignment of workers to do whatever task is given to them by the government without an opportunity for the people to participate in the decision that the government should do this. A society in which everyone works is not necessarily a free society and may indeed be a slave society; on the other hand, a society in which there is widespread economic insecurity can turn freedom into a barren and vapid right for millions of people. We in the United States have come to realize it means freedom to choose one’s job, to work or not to work as one desires. We, in the United States, have come to realize, however, that people have a right to demand that their government will not allow them to starve because as individuals that cannot find work of the kind they are accustomed to doing and this is a decision brought about by public opinion which came as a result of the great depression in which many people were out of work, but we would not consider in the United States that we have gained any freedom if we were compelled to follow a dictatorial assignment to work where and when we were told. The right of choice would seem to us an important, fundamental freedom.

​     I have great sympathy with the Russian people. They love their country and have always defended it valiantly against invaders. They have been through a period of revolution, as a result of which they were for a time cut off from outside contact. They have not lost their resulting suspicion of other countries and the great difficulty is today that their government encourages this suspicion and seems to believe that force alone will bring them respect.

​     We, in the democracies, believe in a kind of international respect and action which is reciprocal. We do not think others should treat us differently from the way they wish to be treated. It is interference in other countries that especially stirs up antagonism against the Soviet Government. If it wishes to feel secure in developing its economic and political theories within it territory, then it should grant others that same security. We believe in the freedom of people to make their own mistakes. We do not interfere with them and they should not interfere with others.

​     The basic problem confronting the world today, as I said in the beginning, is the preservation of human freedom for the individual and consequently for the society of which he his a part. We are fighting this battle again today as it was fought at the time of the French Revolution and at the time of the American Revolution. The issue of human liberty is as decisive now as it was then. I want to give you my conception of what is meant in my country by freedom of the individual.

​     Long ago in London during a discussion with Mr. Vyshinsky, he told me there was no such thing as freedom for the individual in the world. All freedom of the individual was conditioned by the rights of other individuals. That, of course, I granted. I said: “We approach the question from a different point of view; we here in the United Nations are trying to develop ideals which will be broader in outlook, which will consider first the rights of man, which will consider what makes man more free: not governments, but man.”

​     The totalitarian state typically places the will of the people second to decrees promulgated by a few men at the top.

​     Naturally there must always be consideration of the rights of others; but in a democracy this is not a restriction. Indeed, in our democracies we make our freedoms secure because each of us is expected to respect the rights of others and we are free to make our own laws.

​     Freedom for our peoples is not only a right, but also a tool. Freedom of speech, freedom of the press, freedom of information, freedom of assembly—these are not just abstract ideals to us; they are tools with which we create a way of life, a way of life in which we can enjoy freedom.

​     Sometimes the processes of democracy are slow, and I have known some of our leaders to say that a benevolent dictatorship would accomplish the ends desired in a much shorter time than it takes to go through the democratic processes of discussion and the slow formation of public opinion. But there is no way of insuring that a dictatorship will remain benevolent or that power once in the hands of a few will be returned to the people without struggle or revolution. This we have learned by experience and we accept the slow processes of democracy because we know that short-cuts compromise principles on which no compromise is possible.

​     The final expression of the opinion of the people with us is through free and honest elections, with valid choices on basic issues and candidates. The secret ballot is an essential to free elections but you must have a choice before you. I have heard my husband say many times that a people need never lose their freedom if they kept their right to a secret ballot and if they used that secret ballot to the full.

​     Basic decisions of our society are made through the expressed will of the people. That is why when we see these liberties threatened, instead of falling apart, our nation becomes unified and our democracies come together as a unified group in spite of our varied backgrounds and many racial strains.

​     In the Unites States we have a capitalistic economy. That is because public opinion favors that type of economy under the conditions in which we live. But we have imposed certain restraints; for instance, we have anti-trust laws. These are the legal evidence of the determination of the American people to maintain an economy of free competition and not to allow monopolies to take away the people’s freedom.

​     Our trade-unions grows stronger because the people come to believe that this is the proper way to guarantee the rights of the workers and that the right to organize and to bargain collectively keeps the balance between the actual producer and the investor of money and the manager in industry who watches over the man who works with his hands and who produces the materials which are our tangible wealth.

​     In the United States we are old enough not to claim perfection. We recognize that we have some problems of discrimination but we find steady progress being made in the solution of these problems. Through normal democratic processes we are coming to understand our needs and how we can attain full equality for all our people. Free discussion on the subject is permitted. Our Supreme Court has recently rendered decisions to clarify a number of our laws to guarantee the rights of all.

​     The U.S.S.R. claims it has reached a point where all races within her borders are officially considered equal and have equal rights and they insist they have no discrimination where minorities are concerned.

​     This is a laudable objective but there are other aspects of the development of freedom for the individual which are essential before the mere absence of discrimination is worth much, and these are lacking in the Soviet Union. Unless they are being denied freedoms which they want and which they see other people have, people do not usually complain of discrimination. It is these other freedoms—the basic freedoms of speech, of the press, of religion and conscience, of assembly, of fair trial and freedom from arbitrary arrest and punishment, which a totalitarian government cannot safely give its people and which give meaning to freedom from discrimination.

​     It is my belief, and I am sure it is also yours, that the struggle for democracy and freedom is a critical struggle, for their preservation is essential to the great objective of the United Nations to maintain international peace and security.

​     Among free men the end cannot justify the means. We know the patterns of totalitarianism—the single political party, the control of schools, press, radio, the arts, the sciences, and the church to support autocratic authority; these are the age-old patterns against which men have struggled for three thousand years. These are the signs of reaction, retreat, and retrogression.

​     The United Nations must hold fast to the heritage of freedom won by the struggle of its peoples; it must help us to pass it on to generations to come.

​     The development of the ideal of freedom and its translation into the everyday life of the people in great areas of the earth is the product of the efforts of many peoples. It is the fruit of a long tradition of vigorous thinking and courageous action. No one race and no one people can claim to have done all the work to achieve greater dignity for human beings and greater freedom to develop human personality. In each generation and in each country there must be a continuation of the struggle and new steps forward must be taken since this is preeminently a field in which to stand still is to retreat.

​     The field of human rights in not one in which compromise on fundamental principles are possible. The work of the Commission on Human Rights is illustrative. The Declaration of Human Rights provides: “ Everyone has the right to leave any country, including his own.” The Soviet Representative said he would agree to this right if a single phrase was added to it—“in accordance with the procedure laid down in the laws of that country.” It is obvious that to accept this would be not only to compromise but to nullify the right stated. This case forcefully illustrates the importance of the proposition that we must ever be alert not to compromise fundamental human rights merely for the sake of reaching unanimity and thus lose them.

​     As I see it, it is not going to be easy to attain unanimity with respect to our different concepts of government and human rights. The struggle is bound to be difficult and one in which we must be firm but patient. If we adhere faithfully to our principles I think it is possible for us to maintain freedom and to do so peacefully and without recourse to force.

​     The future must see the broadening of human rights throughout the world. People who have glimpsed freedom will never be content until they have secured it for themselves. In a true sense, human rights are a fundamental object of law and government in a just society. Human rights exist to the degree that they are respected by people in relations with each other and by governments in relations with their citizens.

​     The world at large is aware of the tragic consequences for human beings ruled by totalitarian systems. If we examine Hitler’s rise to power, we see how the chains are forged which keep the individual a slave and we can see many similarities in the way things are accomplished in other countries. Politically men must be free to discuss and to arrive at as many facts as possible and there must be at least a two-party system in a country because when there is only one political party, too many things can be subordinated to the interests of that one party and it becomes a tyrant and not an instrument of democratic government.

​     The propaganda we have witnessed in the recent past, like that we perceive in these days, seeks to impugn, to undermine, and to destroy the liberty and independence of peoples. Such propaganda poses to all peoples the issue whether to doubt their heritage of rights and therefore to compromise the principles by which they live, or try to accept the challenge, redouble their vigilance, and stand steadfast in the struggle to maintain and enlarge human freedoms.

​     People who continue to be denied the respect to which they are entitled as human beings will not acquiesce forever in such denial.

​     The Charter of the United Nations is a guiding beacon along the way to the achievement of human rights and fundamental freedoms throughout the world. The immediate test is not only the extent to which human rights and freedoms have already been achieved, but the direction in which the world is moving. Is there a faithful compliance with the objectives of the Charter if some countries continue to curtail human rights and freedoms instead of to promote the universal respect for an observance of human rights and freedoms for all as called for by the Charter?

​     The place to discuss the issue of human rights is in the forum of the United Nations. The United Nations has been set up as the common meeting ground for nations, where we can consider together our mutual problems and take advantage of our differences in experience. It is inherent in our firm attachment to democracy and freedom that we stand always ready to use the fundamental democratic procedures of honest discussion and negotiation. It is now as always our hope that despite the wide differences in approach we face in the world today, we can with mutual good faith in the principles of the United Nations Charter, arrive at a common basis of understanding. We are here to join the meetings of this great international Assembly which meets in your beautiful capital city of Paris. Freedom for the individual is an inseparable part of the cherished traditions of France. As one of the Delegates from the United States I pray Almighty God that we may win another victory here for the rights and freedoms of all men.

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• Introduction

Origins in ancient Greece and Rome

• Natural law transformed into natural rights
• “Nonsense upon stilts”: the critics of natural rights
• The persistence of the notion
• The nature of human rights: commonly accepted postulates
• Liberté : civil and political rights
• Égalité : economic, social, and cultural rights
• Fraternité : solidarity or group rights
• Liberté versus égalité
• The relevance of custom and tradition: the universalist-relativist debate
• Inherent risks in the debate
• Developments before World War II
• The UN Commission on Human Rights and its instruments
• The UN Human Rights Council and its instruments
• Office of the UN High Commissioner for Human Rights
• The Universal Declaration of Human Rights
• The International Covenant on Economic, Social and Cultural Rights
• The International Covenant on Civil and Political Rights and Its Optional Protocols
• Other UN human rights conventions and declarations
• Human rights and the Helsinki process
• Human rights in Europe
• Human rights in the Americas
• Human rights in Africa
• Human rights in the Arab world
• Human rights in Asia
• International human rights in domestic courts
• Human rights in the early 21st century

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• Internet Encyclopedia of Philosophy - Human Rights
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• Stanford Encyclopedia of Philosophy - Human Rights
• Social Sciences Libretexts - Human Rights
• human rights - Children's Encyclopedia (Ages 8-11)
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human rights , rights that belong to an individual or group of individuals simply for being human, or as a consequence of inherent human vulnerability, or because they are requisite to the possibility of a just society. Whatever their theoretical justification, human rights refer to a wide continuum of values or capabilities thought to enhance human agency or protect human interests and declared to be universal in character, in some sense equally claimed for all human beings, present and future.

It is a common observation that human beings everywhere require the realization of diverse values or capabilities to ensure their individual and collective well-being. It also is a common observation that this requirement—whether conceived or expressed as a moral or a legal demand—is often painfully frustrated by social as well as natural forces, resulting in exploitation, oppression, persecution, and other forms of deprivation. Deeply rooted in these twin observations are the beginnings of what today are called “human rights” and the national and international legal processes associated with them.

Historical development

The expression human rights is relatively new, having come into everyday parlance only since World War II , the founding of the United Nations in 1945, and the adoption by the UN General Assembly of the Universal Declaration of Human Rights in 1948. It replaced the phrase natural rights, which fell into disfavour in the 19th century in part because the concept of natural law (to which it was intimately linked) had become controversial with the rise of legal positivism . Legal positivism rejected the theory, long espoused by the Roman Catholic Church , that law must be moral to be law. The term human rights also replaced the later phrase the rights of Man, which was not universally understood to include the rights of women.

Most students of human rights trace the origins of the concept of human rights to ancient Greece and Rome , where it was closely tied to the doctrines of the Stoics , who held that human conduct should be judged according to, and brought into harmony with, the law of nature . A classic example of this view is given in Sophocles ’ play Antigone , in which the title character, upon being reproached by King Creon for defying his command not to bury her slain brother, asserted that she acted in accordance with the immutable laws of the gods.

In part because Stoicism played a key role in its formation and spread, Roman law similarly allowed for the existence of a natural law and with it—pursuant to the jus gentium (“law of nations”)—certain universal rights that extended beyond the rights of citizenship. According to the Roman jurist Ulpian , for example, natural law was that which nature, not the state, assures to all human beings, Roman citizens or not.

It was not until after the Middle Ages , however, that natural law became associated with natural rights. In Greco-Roman and medieval times, doctrines of natural law concerned mainly the duties, rather than the rights, of “Man.” Moreover, as evidenced in the writings of Aristotle and St. Thomas Aquinas , these doctrines recognized the legitimacy of slavery and serfdom and, in so doing, excluded perhaps the most important ideas of human rights as they are understood today—freedom (or liberty) and equality .

The conception of human rights as natural rights (as opposed to a classical natural order of obligation) was made possible by certain basic societal changes, which took place gradually beginning with the decline of European feudalism from about the 13th century and continuing through the Renaissance to the Peace of Westphalia (1648). During this period, resistance to religious intolerance and political and economic bondage; the evident failure of rulers to meet their obligations under natural law; and the unprecedented commitment to individual expression and worldly experience that was characteristic of the Renaissance all combined to shift the conception of natural law from duties to rights. The teachings of Aquinas and Hugo Grotius on the European continent, the Magna Carta (1215) and its companion Charter of the Forests (1217), the Petition of Right (1628), and the English Bill of Rights (1689) in England were signs of this change. Each testified to the increasingly popular view that human beings are endowed with certain eternal and inalienable rights that never were renounced when humankind “contracted” to enter the social order from the natural order and never were diminished by the claim of the “ divine right of kings .”

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How to Write an Expository Essay | Structure, Tips & Examples

Published on July 14, 2020 by Jack Caulfield . Revised on July 23, 2023.

“Expository” means “intended to explain or describe something.” An expository essay provides a clear, focused explanation of a particular topic, process, or set of ideas. It doesn’t set out to prove a point, just to give a balanced view of its subject matter.

Expository essays are usually short assignments intended to test your composition skills or your understanding of a subject. They tend to involve less research and original arguments than argumentative essays .

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Table of contents

When should you write an expository essay, how to approach an expository essay, introducing your essay, writing the body paragraphs, concluding your essay, other interesting articles, frequently asked questions about expository essays.

In school and university, you might have to write expository essays as in-class exercises, exam questions, or coursework assignments.

Sometimes it won’t be directly stated that the assignment is an expository essay, but there are certain keywords that imply expository writing is required. Consider the prompts below.

The word “explain” here is the clue: An essay responding to this prompt should provide an explanation of this historical process—not necessarily an original argument about it.

Sometimes you’ll be asked to define a particular term or concept. This means more than just copying down the dictionary definition; you’ll be expected to explore different ideas surrounding the term, as this prompt emphasizes.

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An expository essay should take an objective approach: It isn’t about your personal opinions or experiences. Instead, your goal is to provide an informative and balanced explanation of your topic. Avoid using the first or second person (“I” or “you”).

The structure of your expository essay will vary according to the scope of your assignment and the demands of your topic. It’s worthwhile to plan out your structure before you start, using an essay outline .

A common structure for a short expository essay consists of five paragraphs: An introduction, three body paragraphs, and a conclusion.

Like all essays, an expository essay begins with an introduction . This serves to hook the reader’s interest, briefly introduce your topic, and provide a thesis statement summarizing what you’re going to say about it.

Hover over different parts of the example below to see how a typical introduction works.

In many ways, the invention of the printing press marked the end of the Middle Ages. The medieval period in Europe is often remembered as a time of intellectual and political stagnation. Prior to the Renaissance, the average person had very limited access to books and was unlikely to be literate. The invention of the printing press in the 15th century allowed for much less restricted circulation of information in Europe, paving the way for the Reformation.

The body of your essay is where you cover your topic in depth. It often consists of three paragraphs, but may be more for a longer essay. This is where you present the details of the process, idea or topic you’re explaining.

It’s important to make sure each paragraph covers its own clearly defined topic, introduced with a topic sentence . Different topics (all related to the overall subject matter of the essay) should be presented in a logical order, with clear transitions between paragraphs.

Hover over different parts of the example paragraph below to see how a body paragraph is constructed.

The invention of the printing press in 1440 changed this situation dramatically. Johannes Gutenberg, who had worked as a goldsmith, used his knowledge of metals in the design of the press. He made his type from an alloy of lead, tin, and antimony, whose durability allowed for the reliable production of high-quality books. This new technology allowed texts to be reproduced and disseminated on a much larger scale than was previously possible. The Gutenberg Bible appeared in the 1450s, and a large number of printing presses sprang up across the continent in the following decades. Gutenberg’s invention rapidly transformed cultural production in Europe; among other things, it would lead to the Protestant Reformation.

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The conclusion of an expository essay serves to summarize the topic under discussion. It should not present any new information or evidence, but should instead focus on reinforcing the points made so far. Essentially, your conclusion is there to round off the essay in an engaging way.

Hover over different parts of the example below to see how a conclusion works.

The invention of the printing press was important not only in terms of its immediate cultural and economic effects, but also in terms of its major impact on politics and religion across Europe. In the century following the invention of the printing press, the relatively stationary intellectual atmosphere of the Middle Ages gave way to the social upheavals of the Reformation and the Renaissance. A single technological innovation had contributed to the total reshaping of the continent.

If you want to know more about AI tools , college essays , or fallacies make sure to check out some of our other articles with explanations and examples or go directly to our tools!

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An expository essay is a broad form that varies in length according to the scope of the assignment.

Expository essays are often assigned as a writing exercise or as part of an exam, in which case a five-paragraph essay of around 800 words may be appropriate.

You’ll usually be given guidelines regarding length; if you’re not sure, ask.

An expository essay is a common assignment in high-school and university composition classes. It might be assigned as coursework, in class, or as part of an exam.

Sometimes you might not be told explicitly to write an expository essay. Look out for prompts containing keywords like “explain” and “define.” An expository essay is usually the right response to these prompts.

An argumentative essay tends to be a longer essay involving independent research, and aims to make an original argument about a topic. Its thesis statement makes a contentious claim that must be supported in an objective, evidence-based way.

An expository essay also aims to be objective, but it doesn’t have to make an original argument. Rather, it aims to explain something (e.g., a process or idea) in a clear, concise way. Expository essays are often shorter assignments and rely less on research.

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10 Human Rights Topic Ideas For You To Explore

Are you interested in knowing more about a human rights topic? Maybe you’re in school and need an idea for a project. People hoping to work (or currently working) in the human rights field also need to know about emerging trends. Even if your career isn’t in human rights, these topics are still relevant. Whether you want to volunteer with an organization, raise awareness about an issue, or simply know more about what’s going on, understanding the state of human rights is important. It’s the first step to defending rights and making the world a better place for everyone. Here are ten human rights topic ideas to explore:

#1. Gender inequality

Gender inequality is an evergreen human rights topic. Because it has such a long history, we have a good idea of what works and what still needs to be done. Issues like the gender pay gap, the distribution of unpaid labor, gender-based violence , gendered job segregation, and women’s empowerment play into the state of inequality. Due to the pandemic, gender parity was set back by about a generation, so how to best respond is also a good topic to explore.

#2. Climate change

The climate crisis is arguably the most globally urgent human rights topic today. Reports from the Intergovernmental Panel on Climate Change consistently confirm that human activity drives climate change. It affects rights like health, housing, food, water, education, and more. It disproportionately affects women, children, older people, minorities, migrants, rural workers, and other vulnerable groups.

#3. Children’s rights

Children often have their human rights violated. This is especially common during times of war, poverty, and other conflicts. The climate crisis represents one of the biggest threats. According to UNICEF , around one billion children are at “extremely high risk.” Kids need adults and organizations committed to speaking up for them and empowering their voices.

#4. The rights of migrants and refugees

More than 280 million people (about 3.6% of the global population) live outside their country of origin, according to the United Nations. Many of those migrants were forced to leave. The reasons vary significantly, but the human rights of migrants and refugees are often threatened. A report by the UNHCR, the UN Refugee Agency, and the Mixed Migration Centre at the Danish Refugee Council gives us an example. The report detailed how people crossing routes between East and West Africa and Africa’s Mediterranean coast face human rights abuses from smugglers, human traffickers, and State authorities.

#5. Weakening democracy

Freedom in the World 2021 , a report from Freedom House, found that authoritarian actors are becoming more brazen. 73 countries saw their freedom scores decline, including authoritarian states like Belarus and democracies like the United States and India. Considering that 2020 represented the 15th consecutive year of a decline in global freedom, weakening democracy is a disturbing human rights trend.

#6. Reproductive rights in Poland

Reproductive rights are important everywhere, but things are becoming dire in Poland. The country has some of the most restrictive abortion laws in Europe thanks to the Law and Justice Party, which came to power in 2015. As things stand, nearly all abortions are effectively banned. This had led to protests like the massive 2020-2021 Women Strike. Groups supporting women’s rights have received bomb and death threats while individual activists are facing what many see as politically-motivated criminal charges. Anyone invested in reproductive rights should watch what’s happening in Poland.

#7. Disability rights

Due to barriers and discrimination, disabilities make it difficult or impossible for people to participate in the workplace, schools, cultural activities, travel, and so on. As an example, the United States’ confusing Social Security rules can lead to reductions or even a complete loss of benefits for disabled people when they marry. Health insurance can vanish, too. Stigma and ignorance make the world an unjust place, too.

#8. Surveillance technology

Concerns about surveillance are growing in the wake of Covid-19 tracking and monitoring technology. Ethical issues already existed in the use of crime prevention technologies, but the pandemic gave governments a reason to use the tech for another purpose. Employee monitoring, QR codes, facial recognition, drones, data collection, and more can easily start threatening human rights. Surveillance technology everyone. It’s a human rights topic that deserves attention.

#9. Transgender rights

Human rights for trans people were never protected that well, but there’s been a global rollback in recent years. 96 countries allow trans people to legally change their gender, but 71 have what ILGA World (a worldwide federation of organizations campaigning for LGBTQ+ rights) calls prohibitive requirements. There’s also been a weakening of discrimination laws, making the world a more dangerous place for trans people.

#10. Disinformation and misinformation

Propaganda and conspiracy theories have always existed, but technology facilitates the lightning-speed spread of false information. Disinformation is deliberate, but accidentally sharing false information – misinformation – can be just as harmful. False information is a human right issue because it threatens rights like the right to free and fair elections, the right to health, and the right to freedom from discrimination. The global surge of false information regarding Covid-19 is a clear example of the real-world effects. Conspiracy theories about the virus’ origins and false claims about cures and vaccines have led to violence and death .

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About the author, emmaline soken-huberty.

Emmaline Soken-Huberty is a freelance writer based in Portland, Oregon. She started to become interested in human rights while attending college, eventually getting a concentration in human rights and humanitarianism. LGBTQ+ rights, women’s rights, and climate change are of special concern to her. In her spare time, she can be found reading or enjoying Oregon’s natural beauty with her husband and dog.

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Expository Essays

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What is an expository essay?

The expository essay is a genre of essay that requires the student to investigate an idea, evaluate evidence, expound on the idea, and set forth an argument concerning that idea in a clear and concise manner. This can be accomplished through comparison and contrast, definition, example, the analysis of cause and effect, etc.

Please note : This genre is commonly assigned as a tool for classroom evaluation and is often found in various exam formats.

The structure of the expository essay is held together by the following.

• A clear, concise, and defined thesis statement that occurs in the first paragraph of the essay.

It is essential that this thesis statement be appropriately narrowed to follow the guidelines set forth in the assignment. If the student does not master this portion of the essay, it will be quite difficult to compose an effective or persuasive essay.

• Clear and logical transitions between the introduction, body, and conclusion.

Transitions are the mortar that holds the foundation of the essay together. Without logical progression of thought, the reader is unable to follow the essay’s argument, and the structure will collapse.

• Body paragraphs that include evidential support.

Each paragraph should be limited to the exposition of one general idea. This will allow for clarity and direction throughout the essay. What is more, such conciseness creates an ease of readability for one’s audience. It is important to note that each paragraph in the body of the essay must have some logical connection to the thesis statement in the opening paragraph.

• Evidential support (whether factual, logical, statistical, or anecdotal).

Often times, students are required to write expository essays with little or no preparation; therefore, such essays do not typically allow for a great deal of statistical or factual evidence.

• A bit of creativity!

Though creativity and artfulness are not always associated with essay writing, it is an art form nonetheless. Try not to get stuck on the formulaic nature of expository writing at the expense of writing something interesting. Remember, though you may not be crafting the next great novel, you are attempting to leave a lasting impression on the people evaluating your essay.

• A conclusion that does not simply restate the thesis, but readdresses it in light of the evidence provided.

It is at this point of the essay that students will inevitably begin to struggle. This is the portion of the essay that will leave the most immediate impression on the mind of the reader. Therefore, it must be effective and logical. Do not introduce any new information into the conclusion; rather, synthesize and come to a conclusion concerning the information presented in the body of the essay.

A complete argument

Perhaps it is helpful to think of an essay in terms of a conversation or debate with a classmate. If I were to discuss the cause of the Great Depression and its current effect on those who lived through the tumultuous time, there would be a beginning, middle, and end to the conversation. In fact, if I were to end the exposition in the middle of my second point, questions would arise concerning the current effects on those who lived through the Depression. Therefore, the expository essay must be complete, and logically so, leaving no doubt as to its intent or argument.

The five-paragraph Essay

A common method for writing an expository essay is the five-paragraph approach. This is, however, by no means the only formula for writing such essays. If it sounds straightforward, that is because it is; in fact, the method consists of:

• an introductory paragraph
• three evidentiary body paragraphs
• a conclusion