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Villey on 1600-to now: justice of the modern concerns the subjective intentions of individuals rather than their external activity. Kant places at the peak of his justice, amongst other very general maxims, the obligation to respect the grandeur of the human person and its moral liberty which is presupposed in others just as we feel it within ourselves. And this principle of the respect due to the human person has become the leitmotiv, and the sum of justice. As modern doctrine tended towards this result since the beginning of the seventeenth century, we have turned justice into that virtue which respects other persons, their dignity, their liberty, their 'rights'. Now Cf my article 'Kant dans 1' histoire du droit' in La Philosophie politique de Kant, PU 1961, p 49. As well as to the revival of stoicism (right at the beginning of the modern era) about which similar observations may be made. Cf my article: 'Deux conceptions du droit nature1 dans I'AntiquitC', in Le~ons d' histoire de In philosophie du droit. Cf my study: 'Quatre ouvrages sur la justice', APD. 1960, p 215. VILLEY (TRANS VOILLEY): EPITOME OF CLASSICAL NATURAL LAW 8 1 such formulae may help to orient a set of morals (or what we today call so) but in spite of the frequent use many of my colleagues make of them, they leave jurists starving. I wish nothing more dearly than to respect the human person; but it does not seem to me to constitute a program for juridical studies. We might just as well try to solve a juridical problem with the principle of the respect due to the human person as try to calculate the age of the captain on the basis of the dimensions of the vessel. I am perfectly willing to respect the right of others, but where does this right end, what is its precise consistence? Is it to be infinite (as its beneficiaries gladly imagine) as in, for example, these 'rights of man' to 'health'

https://classic.austlii.edu.au/au/journals/GriffLawRw/2000/5.pdf 

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