Ján Figeľ

Category: English

  • Building Peace Beyond Borders: An Initiative organized at the Vatican

    The legacy of the Venerable Robert Schuman, often hailed as the founding father of a united Europe, continues to inspire efforts to build peace across the continent. Schuman’s guiding principle, “Economic progress must go hand in hand with moral progress,” remains a central tenet for those dedicated to fostering harmony and cooperation.

    Monsignor Bernard Ardura, the Postulator of Schuman’s Beatification Cause, emphasized Schuman’s belief in placing the human person at the center of progress. “Let’s place the human person at the center. And then, as the great Robert Schuman said, ‘Economic progress must go hand in hand with moral progress,’” Ardura remarked.

    Pierre Louvrier, founder and chairman of the Clementy Foundation, hosted a round table at the Vatican inspired by Schuman’s concept. The event aimed to promote dialogue and enhance global stability. Louvrier explained, “Our target is to create a forum where people can come and talk, where people can come and meet and see how the mechanism of a common market of shared responsibility for defense can provide security and prosperity to everybody.”

    The Holy See’s neutrality and impartiality were crucial in hosting this dialogue. As Msgr. Ardura noted, “The Holy See has always claimed to be not only neutral, but impartial. For this reason, it does not defend the interests of one side or the other, but the interests of the population, the interests of the common good. For this reason, I believe that the Church, especially the Catholic Church, has this great duty and does it, I believe, a great duty to invite everyone to begin peace negotiations.”

    Behind closed doors, experts from various nations in conflict convened to promote Schuman’s vision of a community of interests, aligning with the Holy See’s calls for peace. Jan Figel, a Slovakian politician and former EU Commissioner, facilitated Slovakia’s integration into the European Union and NATO, embodying Schuman’s goal of lasting peace based on European brotherhood.

    Figel highlighted Pope Francis’ message to the United Nations that “brotherhood is the route to peace.” He stressed the importance of nurturing and living this relationship, particularly in light of the challenges faced in Ukraine and across the old continent. “We need to show that we are brothers in faith and in humanity,” Figel said, emphasizing the need for a recommitment to shared values.

    The high-level meetings hosted by the Clementy Foundation at the Vatican began on April 13th. While these discussions were held privately, the Foundation symbolized the universal call to peace by organizing a sacred music concert open to the public. Louvrier explained, “The target there was to take people from different countries that are at war, like Palestine, Israel, like Azerbaijan, Armenia… and then we brought many other nationals. There are Americans. There are people from the Federation of Russia. They are people from Ukraine. The head of the orchestra is from Ukraine, and we’ve assembled them in a sign that’s around the beauty given by God that humankind can unite and provide beauty.”

    Jan Figel expressed his dream of building a community of shared values stretching from Anchorage to Vladivostok through Europe and Central Asia. “This would be the most powerful community for peace in the world, not only in Europe but for the world. I think the 21st century is a great invitation to make it happen,” Figel envisioned.

    The Venerable Robert Schuman’s vision has fostered almost 80 years of peace within the European Union. Now a candidate for sainthood, Schuman’s ongoing journey toward canonization continues to inspire efforts to build a more harmonious and united world.

    https://www.ewtnvatican.com/articles/building-peace-beyond-borders-a-vatican-initiative-inspired-by-robert-schuman-2677

  • The future of Europe’s research and innovation programmes on the cusp of a new era

    The future of Europe’s research and innovation programmes on the cusp of a new era

    With the EU’s current research and innovation programme, Horizon Europe, ending in 2027, the ground is now being set for its successor: one that needs to match the caliber of Europe’s knowledge base with the creativity and precision needed to drive the bloc’s competitiveness for the next decade, write José Manuel Barroso and Ján Figel.

    José Manuel Barroso is former President of the European Commission. Ján Figel is former European Commissioner for Innovation, Research, Culture, Education and Youth, and a current member of the EIT Governing Board.

    Important discussions are being held about the future of Europe’s research and innovation landscape, as Horizon Europe – one of the largest frameworks worldwide, with a strong traction outside of the EU – will come to a wrap in the next couple of years.

    Twenty years ago, we found ourselves at the centre of similar discussions, debating the needs for Europe’s future innovation strategy. Back then, a bold idea was put forward: an institute for innovation needs to be created, one whose sole mission is to become an ecosystem for pan-European innovation by better connecting the “knowledge triangle” of education, research, and business.

    Silos hinder innovation, especially between countries, and unfortunately prevent great research and science from being put into products and services that address societal challenges. An innovative entrepreneur should be able to walk into an office in Portugal and get support to grow and access a new market in Slovakia, on either side of the continent, or beyond the EU.

    The European Institute of Innovation and Technology (EIT) was born out of this idea – and in the past fifteen years, it has been connecting the missing links necessary for innovation to flourish, bringing together the worlds of business, research, and education.

    But the EIT was set up in a distinctive way: it wouldn’t just bring together brilliant minds from different sectors, but give them the autonomy to focus on innovation in a bottom-up approach, whilst also guiding their direction. This way, public and private investment was focused on innovating in areas that deliver on the EU’s strategic priorities.

    Through this approach, the EIT set up organisations known as Knowledge and Innovation Communities (KICs), each in a sector that responded to a pressing global challenge from energy, health, food, and raw materials to mobility, climate, manufacturing, and digitalisation.

    Partners were brought together and challenged to evolve: universities were capitalised on to increase entrepreneurship education among engineers, businesses were involved to help develop curricula and access talent, and research centers were supported to commercialise products from the laboratory.

    Looking back, no one would have imagined the pace at which the EIT would grow, becoming arguably the world’s largest innovation ecosystem.

    Today, its impact speaks for itself: with over 50 innovation hubs throughout Europe, the EIT has supported over 10000 companies, helping them raise over €9.5 billion in private investment and launch more than 2400 new products on the market.

    One of these products came from Northvolt, the Swedish EV battery giant that today is worth over €10 billion and has five gigafactories planned in Europe and North America. The firm – founded by two former Tesla engineers who returned to Europe – credits the EIT Community as being one of its first supporters, helping it with seed funding and connecting it to investors and customers.

    Another burgeoning success came from Dr. Laura Soucek, who, though the help of three different EIT accelerators, connected with experts and investors – which in turn allowed her start-up, Peptomyc, to reach the milestone of publishing in February this year, evidencing the safety and efficacy of its novel cancer therapy.

    Thanks to early EIT support, Peptomyc grew to a stage where it was able to get funding from the European Innovation Council Accelerator for mature-stage start-ups.

    The EIT has also sparked an innovation in how the EU can mobilise local and regional partners to create sustainable ecosystems. The EIT KICs were set up with a lifecycle of 15 years – so that, with the right steering, they would then be able to survive without EIT funding.

    Fast forward to today and this 15-year milestone is fast approaching with the EIT’s first three KICs -one of which is even being valued close to €1billion – all in good financial standing. With their expertise, these KICs have carved out leadership roles chairing industrial alliances in key strategic policy areas such as carbon-neutral European cities, batteries and artificial intelligence.

    Reflecting on the EIT’s mandate, and given the need for collaboration to solve strategic challenges (most recently evidenced by the EIT’s new programme to skill 1 million workers in under three years), an important lesson can be learned going forward: to not stop what works.

    The new European Research and Innovation programme should continue to invest in models that work, like the EIT, but also to propose bold and targeted ideas that reflect the strength of the EU in fostering collaboration.

    We face a whole new set of pressing global challenges – including the defense of our continent with two wars at our doorsteps, the proliferation of machine learning, and the scarcity of natural resources on our planet.

    With the results the EIT has been able to showcase in its first 15 years, it’s imperative is to enable growth for the next decade. We can be proud of the successful innovators, businesses, and universities Europe is home to, and of the distinctive model of European open innovation. Let’s not lose this perspective when looking towards the future.

  • The future of Europe’s research and innovation programmes on the cusp of a new era

    The future of Europe’s research and innovation programmes on the cusp of a new era

    With the EU’s current research and innovation programme, Horizon Europe, ending in 2027, the ground is now being set for its successor: one that needs to match the caliber of Europe’s knowledge base with the creativity and precision needed to drive the bloc’s competitiveness for the next decade, write José Manuel Barroso and Ján Figel.

    José Manuel Barroso is former President of the European Commission. Ján Figel is former European Commissioner for Innovation, Research, Culture, Education and Youth, and a current member of the EIT Governing Board.

    Important discussions are being held about the future of Europe’s research and innovation landscape, as Horizon Europe – one of the largest frameworks worldwide, with a strong traction outside of the EU – will come to a wrap in the next couple of years.

    Twenty years ago, we found ourselves at the centre of similar discussions, debating the needs for Europe’s future innovation strategy. Back then, a bold idea was put forward: an institute for innovation needs to be created, one whose sole mission is to become an ecosystem for pan-European innovation by better connecting the “knowledge triangle” of education, research, and business.

    Silos hinder innovation, especially between countries, and unfortunately prevent great research and science from being put into products and services that address societal challenges. An innovative entrepreneur should be able to walk into an office in Portugal and get support to grow and access a new market in Slovakia, on either side of the continent, or beyond the EU.

    The European Institute of Innovation and Technology (EIT) was born out of this idea – and in the past fifteen years, it has been connecting the missing links necessary for innovation to flourish, bringing together the worlds of business, research, and education.

    But the EIT was set up in a distinctive way: it wouldn’t just bring together brilliant minds from different sectors, but give them the autonomy to focus on innovation in a bottom-up approach, whilst also guiding their direction. This way, public and private investment was focused on innovating in areas that deliver on the EU’s strategic priorities.

    Through this approach, the EIT set up organisations known as Knowledge and Innovation Communities (KICs), each in a sector that responded to a pressing global challenge from energy, health, food, and raw materials to mobility, climate, manufacturing, and digitalisation.

    Partners were brought together and challenged to evolve: universities were capitalised on to increase entrepreneurship education among engineers, businesses were involved to help develop curricula and access talent, and research centers were supported to commercialise products from the laboratory.

    Looking back, no one would have imagined the pace at which the EIT would grow, becoming arguably the world’s largest innovation ecosystem.

    Today, its impact speaks for itself: with over 50 innovation hubs throughout Europe, the EIT has supported over 10000 companies, helping them raise over €9.5 billion in private investment and launch more than 2400 new products on the market.

    One of these products came from Northvolt, the Swedish EV battery giant that today is worth over €10 billion and has five gigafactories planned in Europe and North America. The firm – founded by two former Tesla engineers who returned to Europe – credits the EIT Community as being one of its first supporters, helping it with seed funding and connecting it to investors and customers.

    Another burgeoning success came from Dr. Laura Soucek, who, though the help of three different EIT accelerators, connected with experts and investors – which in turn allowed her start-up, Peptomyc, to reach the milestone of publishing in February this year, evidencing the safety and efficacy of its novel cancer therapy.

    Thanks to early EIT support, Peptomyc grew to a stage where it was able to get funding from the European Innovation Council Accelerator for mature-stage start-ups.

    The EIT has also sparked an innovation in how the EU can mobilise local and regional partners to create sustainable ecosystems. The EIT KICs were set up with a lifecycle of 15 years – so that, with the right steering, they would then be able to survive without EIT funding.

    Fast forward to today and this 15-year milestone is fast approaching with the EIT’s first three KICs -one of which is even being valued close to €1billion – all in good financial standing. With their expertise, these KICs have carved out leadership roles chairing industrial alliances in key strategic policy areas such as carbon-neutral European cities, batteries and artificial intelligence.

    Reflecting on the EIT’s mandate, and given the need for collaboration to solve strategic challenges (most recently evidenced by the EIT’s new programme to skill 1 million workers in under three years), an important lesson can be learned going forward: to not stop what works.

    The new European Research and Innovation programme should continue to invest in models that work, like the EIT, but also to propose bold and targeted ideas that reflect the strength of the EU in fostering collaboration.

    We face a whole new set of pressing global challenges – including the defense of our continent with two wars at our doorsteps, the proliferation of machine learning, and the scarcity of natural resources on our planet.

    With the results the EIT has been able to showcase in its first 15 years, it’s imperative is to enable growth for the next decade. We can be proud of the successful innovators, businesses, and universities Europe is home to, and of the distinctive model of European open innovation. Let’s not lose this perspective when looking towards the future.

  • The Strong and Deep Nexus Between Human Dignity and Religious Freedom

    Peace is a fruit of justice. The core of justice is based on respect of fundamental human rights. And the foundational principle of human rights is dignity.

    Today, the agenda of human rights is hijacked by various groups representing ideologies, violent extremism, or ethical relativism. We also tend to forget or neglect our human duties towards the other and towards society. These actions and inactions inevitably lead to contention and conflict. In order to make our era more peaceful and humane, we must return to the original meaning of key documents and definitions on the subject of human dignity. 

    Key Documents: The Nexus Between Human Dignity and Religious Freedom

    Following are three basic sources that articulate the priority of human dignity—two secular documents and a faith document. These documents reflect and attest to the strong and deep nexus between the human dignity of all and freedom of religion or belief (FoRB) for all.

    1. Universal Declaration of Human Rights (1948)

    Article 1 of the Universal Declaration of Human Rights (UDHR) states that

    [a]ll human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

    If Article 1 is a foremost article of the Declaration, Article 18 is a central one:

    Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

    Both articles speak about the triune dimension of a human being: rationality, morality, and religiosity/spirituality.

    The word dignity appears five times in the UDHR, including in its Preamble. Today dignity is a term recognized and included in more than 160 of the world’s constitutions [1], most of which post-date the UDHR.

    1. Charter of Fundamental Rights of the European Union (2000)

    The preamble of the European Union Charter of Fundamental Rights recognizes dignity as the first founding value of the Union:

    Conscious of its spiritual and moral heritage, the Union is founded on the indivisible, universal values of human dignity, freedom, equality and solidarity . . . .

    Chapter 1, Article 1, further acknowledges the inviolability of dignity:

    Human dignity is inviolable. It must be respected and protected.

    And Chapter 2, Article 10, mirrors the UDHR in recognizing human dignity as the basis of human rights, including

    the right to freedom of thought, conscience and religion.

    1. Vatican II Council Declaration on Religious Freedom, Dignitatis Humanae (1965)

    The Vatican II Council Declaration on Religion Freedom, Dignitatis Humanae, declares

    that the right to religious freedom has its foundation in the very dignity of the human person.

    Respect for Human Dignity As a Common Ground for the Common Good

    Respect for human dignity is a meeting point for religious and secular humanists.

    The convergence of different traditions and concepts leads from a common ground to a common good. The Judeo-Christian tradition holds that mankind is created in the likeness and image of God [2]. Karamah (Arabic for human dignity or nobility) in Islam has Quranic roots, in an incident when angels are asked to bow in front of Adam in recognition of his dignity [3]. The international Declaration of Modern Humanism affirms “the worth and dignity of the individual” in affirming fundamental human rights. Indeed, multiple worldviews agree that dignity is the intrinsic, highest worthiness that each person possesses; and most agree that dignity therefore transcends the whole material world.

    The recognition of human dignity is the recognition of each human being as a person: a unique being with intellectual, spiritual, and material dimensions. A person is always a subject, possessing reason, conscience, and freedom to believe and act. Only a person can have rights and duties.

    Rights, Duties, and Human Dignity

    Rights cannot exist or work without duties; thus, we should promote awareness and respect of human duties in conjunction with human rights. A culture of human dignity brings together two ancient ethical rules, relative to rights and duties.

    • The Silver Rule: “Do not do unto others as you would not have them do unto you.ˮ This is a basis of justice, reciprocity, tolerance, and equal treatment.
    • The Golden Rule: “Do unto others as you would have them do unto you.” This is a source of compassion, acceptance, solidarity, charity, and love.

    The dignity of each person represents a balance and interdependence of rights and duties, freedom, and responsibility. Freedom without responsibility cannot survive. My dignity is a call for my duties—as father, husband, neighbor, and citizen.

    Equal Citizenship as a Fruit of Equal Dignity

    Equal dignity as a moral principle has a socio-political implication: equal, fair, inclusive, and dignified citizenship. In dignity we are all equal. In identity we are all different (for example, people of the past, presence, or future). Difference, however, is not a problem; rather, it is a principle, reflection, and source of creation and creativity (as opposed to copying or cloning).

    Human Dignity as a Framework for Learning How to Live Together

    Human dignity is the best framework for learning how to live together, not merely to exist together. We are invited to live in a spirit of brotherhood. Reason and faith, science and religion in the quest for truth—working for the common good of people—can drive our civilization forward and upward. Dignity is more than a right; it is a reality from which rights are derived. Dignity is a daily learning process through which we discover what it means to be human in every situation. It is the best, most constant and lasting lesson on rights, responsibilities, and reciprocity.

    References:

    [1] Press Release, U.N. Office of the High Comm’r for Human Rights, Universal Declaration of Human Rights at 70: 30 Articles on 30 Articles – Article 1 (10 Nov. 2018).

    [2] See Genesis 1:26 (Hebrew Bible & KJV).

    [3] See Qur’an 2:34, 7:11–27, 15:29; 17:61; 18:50; 20:116; 38:73–74.

  • The Strong and Deep Nexus Between Human Dignity and Religious Freedom

    Peace is a fruit of justice. The core of justice is based on respect of fundamental human rights. And the foundational principle of human rights is dignity.

    Today, the agenda of human rights is hijacked by various groups representing ideologies, violent extremism, or ethical relativism. We also tend to forget or neglect our human duties towards the other and towards society. These actions and inactions inevitably lead to contention and conflict. In order to make our era more peaceful and humane, we must return to the original meaning of key documents and definitions on the subject of human dignity. 

    Key Documents: The Nexus Between Human Dignity and Religious Freedom

    Following are three basic sources that articulate the priority of human dignity—two secular documents and a faith document. These documents reflect and attest to the strong and deep nexus between the human dignity of all and freedom of religion or belief (FoRB) for all.

    1. Universal Declaration of Human Rights (1948)

    Article 1 of the Universal Declaration of Human Rights (UDHR) states that

    [a]ll human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

    If Article 1 is a foremost article of the Declaration, Article 18 is a central one:

    Everyone has the right to freedom of thought, conscience and religion; this right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private, to manifest his religion or belief in teaching, practice, worship and observance.

    Both articles speak about the triune dimension of a human being: rationality, morality, and religiosity/spirituality.

    The word dignity appears five times in the UDHR, including in its Preamble. Today dignity is a term recognized and included in more than 160 of the world’s constitutions [1], most of which post-date the UDHR.

    1. Charter of Fundamental Rights of the European Union (2000)

    The preamble of the European Union Charter of Fundamental Rights recognizes dignity as the first founding value of the Union:

    Conscious of its spiritual and moral heritage, the Union is founded on the indivisible, universal values of human dignity, freedom, equality and solidarity . . . .

    Chapter 1, Article 1, further acknowledges the inviolability of dignity:

    Human dignity is inviolable. It must be respected and protected.

    And Chapter 2, Article 10, mirrors the UDHR in recognizing human dignity as the basis of human rights, including

    the right to freedom of thought, conscience and religion.

    1. Vatican II Council Declaration on Religious Freedom, Dignitatis Humanae (1965)

    The Vatican II Council Declaration on Religion Freedom, Dignitatis Humanae, declares

    that the right to religious freedom has its foundation in the very dignity of the human person.

    Respect for Human Dignity As a Common Ground for the Common Good

    Respect for human dignity is a meeting point for religious and secular humanists.

    The convergence of different traditions and concepts leads from a common ground to a common good. The Judeo-Christian tradition holds that mankind is created in the likeness and image of God [2]. Karamah (Arabic for human dignity or nobility) in Islam has Quranic roots, in an incident when angels are asked to bow in front of Adam in recognition of his dignity [3]. The international Declaration of Modern Humanism affirms “the worth and dignity of the individual” in affirming fundamental human rights. Indeed, multiple worldviews agree that dignity is the intrinsic, highest worthiness that each person possesses; and most agree that dignity therefore transcends the whole material world.

    The recognition of human dignity is the recognition of each human being as a person: a unique being with intellectual, spiritual, and material dimensions. A person is always a subject, possessing reason, conscience, and freedom to believe and act. Only a person can have rights and duties.

    Rights, Duties, and Human Dignity

    Rights cannot exist or work without duties; thus, we should promote awareness and respect of human duties in conjunction with human rights. A culture of human dignity brings together two ancient ethical rules, relative to rights and duties.

    • The Silver Rule: “Do not do unto others as you would not have them do unto you.ˮ This is a basis of justice, reciprocity, tolerance, and equal treatment.
    • The Golden Rule: “Do unto others as you would have them do unto you.” This is a source of compassion, acceptance, solidarity, charity, and love.

    The dignity of each person represents a balance and interdependence of rights and duties, freedom, and responsibility. Freedom without responsibility cannot survive. My dignity is a call for my duties—as father, husband, neighbor, and citizen.

    Equal Citizenship as a Fruit of Equal Dignity

    Equal dignity as a moral principle has a socio-political implication: equal, fair, inclusive, and dignified citizenship. In dignity we are all equal. In identity we are all different (for example, people of the past, presence, or future). Difference, however, is not a problem; rather, it is a principle, reflection, and source of creation and creativity (as opposed to copying or cloning).

    Human Dignity as a Framework for Learning How to Live Together

    Human dignity is the best framework for learning how to live together, not merely to exist together. We are invited to live in a spirit of brotherhood. Reason and faith, science and religion in the quest for truth—working for the common good of people—can drive our civilization forward and upward. Dignity is more than a right; it is a reality from which rights are derived. Dignity is a daily learning process through which we discover what it means to be human in every situation. It is the best, most constant and lasting lesson on rights, responsibilities, and reciprocity.

    References:

    [1] Press Release, U.N. Office of the High Comm’r for Human Rights, Universal Declaration of Human Rights at 70: 30 Articles on 30 Articles – Article 1 (10 Nov. 2018).

    [2] See Genesis 1:26 (Hebrew Bible & KJV).

    [3] See Qur’an 2:34, 7:11–27, 15:29; 17:61; 18:50; 20:116; 38:73–74.

  • Strong and deep nexus between human dignity and religious freedom

    Strong and deep nexus between human dignity and religious freedom

    JF as a keynote speaker at July 2023 Conference on Civilizational Aspects of Human Dignity at Oxford, UK

    By  Jan Figel, Former EU Commissioner and FoRB Special Envoy

    HRWF (10.12.2023) – Today, the agenda of human rights is hijacked by various groups representing ideologies, violent extremism or ethical relativism. We also tend to forget or neglect our human duties towards the other and towards society.

    Peace is a fruit of justice. The core of justice is based on the respect of fundamental human rights and the foundational principle of human rights is dignity. In order to make our era more humane, we must return to the original meaning of key documents and definitions on this subject.

    1. There is a strong and deep nexus between human dignity of all andfreedom of religion or belief (FoRB) for all.  

    Following are three basic sources that articulate the priority of human dignity – two secular documents, and a faith document:

    a) Universal Declaration of Human Rights (1948)Article 1:

    All human beings are born free and equal in dignity and rights. They are endowed with reason and conscience and should act towards one another in a spirit of brotherhood.

    Art. 1 is a leading article; Art. 18 (on freedom of thought, conscience and religion) is a central one. Both speak about triune dimension of human person: rationality, morality, religiosity (spirituality). 

    Dignity appears five times in the UDHR. Dignity as a term is today recognized and included in more than 160 of the world’s constitutions.

    b) The European Union Charter of Fundamental Rights (2000) 

    It recognizes dignity as the first founding value of the Union and respects and protects dignity in the Article 1 of Chapter 1.

    c) Vatican II Council Declarationon Religious FreedomDignitatis Humanae (1965):

    “The Council… declares that the right to religious freedom has its foundation in the very dignity of the human person.“ 

    2. Respect of human dignity is a meeting point for religious and secular humanists.

    The convergence of different traditions and concepts leads from a common ground to a common good. The Judeo-Christian tradition states that mankind is created in the likeness and image of God. Karamah (Arabic) in Islam has Quranic roots when angels are asked to bow in front of Adam. 

     

    Dignity is the highest worthiness that each person possesses and therefore transcends the whole material world. Each human being is a PERSON: a unique being with intellectual, spiritual and material dimensions. Only a person can have rights and duties. A person is always a SUBJECT with reason, conscience and freedom. 

    3. Rights cannot work without duties. 

    We should promote awareness and respect of human duties. A culture of human dignity brings together two ancient ethical rules: 

    The Silver Rule: „Do not do unto others as you would not have them do unto you.“ This is a basis of justice, reciprocity, tolerance, equal treatment.

    The Golden Rule: “Do unto others as you would have them do unto you.” This is a source of compassion, acceptance, solidarity, charity and love.

    The dignity of each person represents a balance and interdependence of rights and duties, freedom and responsibility. Freedom without responsibility cannot survive. My dignity is a call for my duties – as father, husband, neighbor, citizen.

    4. Equal citizenship as a fruit of equal dignity. 

    Equal dignity as a moral principle has a socio-political implication: equal, fair, inclusive, dignified citizenship.  

    In dignity we are ALL EQUAL. In identity we are ALL DIFFERENT (people of the past, presence, future). This is not a problem; this is the principle of creativity (in opposition to copying or cloning).

    5. Dignity is the best theme for learning how to live together, not merely to exist together.

    We are invited to live in a spirit of brotherhood. Reason and faith, science and religion in quest for truth, working for common good of people, can drive our civilization forward and upward. Dignity is more than a right; it is a reality from which rights are derived. Dignity is a daily learning process through which we discover what it means to be human in every situation. It is the best permanent lesson on rights, responsibilities and reciprocity.

    WORLD: Strong and deep nexus between human dignity and religious freedom

  • Ján Figeľ’s Address at the Transatlantic Summit at the UN headquarters in New York on 17 Nov 2023

    Commemorating the 75th Anniversary of the Universal Declaration of Human Rights and reaffirming our commitment to it preserving life from its conception to natural death and celebrating family as the core of societies around the globe.

    “The Political Network for Values is a global platform for legislators and political representatives rooted in a Transatlantic dialogue on shared values. It aims at joining forces to drive a political agenda that protects life, the family, human dignity, and fundamental freedoms.”

    https://webtv.un.org/en/asset/k13/k1340u12vd

  • Ján Figeľ’s Address at the Transatlantic Summit at the UN headquarters in New York on 17 Nov 2023

    Ján Figeľ’s Address at the Transatlantic Summit at the UN headquarters in New York on 17 Nov 2023

    Commemorating the 75th Anniversary of the Universal Declaration of Human Rights and reaffirming our commitment to it preserving life from its conception to natural death and celebrating family as the core of societies around the globe.

    “The Political Network for Values is a global platform for legislators and political representatives rooted in a Transatlantic dialogue on shared values. It aims at joining forces to drive a political agenda that protects life, the family, human dignity, and fundamental freedoms.”

    https://webtv.un.org/en/asset/k13/k1340u12vd

  • Analýzy 24 o aktuálnej politickej situácii s Jánom Figeľom (JOJ24)

    Analýzy 24 o aktuálnej politickej situácii s Jánom Figeľom (JOJ24)

    V relácii Analýzy 24 sa moderátor JOJ 24 Peter Petrus venoval aktuálnym politickým témam. V prvej časti bol hosťom bývalý predseda KDH a bývalý minister dopravy Ján Figeľ.

    https://joj24.noviny.sk/analyzy-24/826474-analyzy-24-o-aktualnej-politickej-situacii-s-janom-figelom
  • Figel’ v Slovakia: Potential landmark ECtHR decision on COVID-19 related restrictions to FoRB

    Figel’ v Slovakia: Potential landmark ECtHR decision on COVID-19 related restrictions to FoRB

    The COVID-19 pandemic introduced a period of unprecedented restrictions to fundamental rights, unthinkable no less than five years ago: freedom of movement, assembly, and expression, and the right to private life, among others, were all impacted.

    Freedom of religion or belief (FoRB) was no exception. In the name of public health, governments all around the world closed church doors and forbade in-person worship. In some places, churches remained closed even when other establishments such as bicycle repair shops and cinemas were open for business (e.g. Scotland and Switzerland).

    While many may want to put the pandemic behind them, violations of human rights should be corrected, at the very least so we can prevent them from happening again. In the case of FoRB, the ECtHR now has the chance to do exactly that.

    Ján Figeľ, the former Special Envoy for FoRB outside the EU (2016-2019), and a practicing Catholic, is challenging before the ECtHR the COVID-19 related restrictions to religious worship imposed by his home country, Slovakia, starting from February 2021. I have the honour of co-representing Figeľ before the ECtHR in a potentially precedent setting case for how the 46 member states of the Council of Europe should deal with FoRB in times of public health crisis.

    Scope of the case

    During the second wave, Slovakia prolonged its pandemic restrictions, banning religious services, except for baptisms and weddings with up to six people. The case centers on the 40-day prolonged blanket ban on religious worship (8 February-19 March 2021), which transpired amidst a longer period of previous restrictions.

    The government of Slovakia contends there was no violation of FoRB because:

    • individual worship was still possible. But such an argument is contradicted by international and European human rights law, which protect FoRB manifested either alone or in community with others.
    • “online worship” was available. This claim disregards the fact that this is “best viewed as an alternative to worship, rather than worship itself” (Reverend Dr William J U Philip and Others, paras. 60-61), and that for some faiths, such as Judaism, religious celebrations cannot be filmed or livestreamed (Belgian Conseil d’État arrrêt n° 249.177).

    Proportionality test

    The case rests on the ECtHR’s analysis of proportionality and necessity, and the margin of appreciation Slovakia had at that particular time.

    At the start of the pandemic, due to the novelty and lack of knowledge about the virus, governments had a wider margin to curtail fundamental rights. This gradually shrank with increased scientific information. Freedom-restrictive measures that might have been deemed legitimate at the beginning of 2020were likely not proportionate and necessary in 2021 and 2022.

    In advancing a justification for restricting FoRB, the onus is on Slovakia to prove proportionality. In this case, the government’s blanket ban on religious worship during the later stages of the pandemic, once more scientific evidence became available, was at best a “useful” form of restrictions, though certainly not the most useful and “necessary”.

    The government also must show that the ban was the least restrictive means available, which will be difficult in light of other options, such as social distancing within churches or other measures recommended by the WHO.

    A precedent for FoRB at the ECtHR

    While the ECtHR has dealt with applications related to FoRB during the pandemic (such as Magdić v Croatia, which was declared inadmissible, or Spînu v Romania in which no violation was found in the prison context), it has not yet ruled on the proportionality of bans on public worship, and certainly not with regards to the second wave of the pandemic. There are at least three noteworthy cases pending (Mégard v France, Chirilă v Romania and Association d’Obédience Ecclésiastique Orthodoxe c. Grèce ) and the timeline indicates that Figel may be the first case where the ECtHR will assess the proportionality of worship bans during COVID-19. Should the Court do so, it would take the symbolic opportunity to rule on the case of the former Special Envoy for FoRB, who has repeatedly stated that “The EU cannot credibly advance religious freedom throughout the world if its member states fail to uphold fundamental freedoms at home.”

    Adina Portaru

    Adina Portaru serves as Senior Counsel for ADF International, where she focuses on freedom of religion or belief at the European Union and on litigation at the European Court of Human Rights. Prior to joining ADF International, she was a research assistant at Maastricht University in the Netherlands and at the European Training and Research Centre for Human Rights and Democracy in Austria, where she assessed human rights policies. She obtained her doctorate in Law and Religion at Karl Franzens University in Austria.