A Deklaration of the RIts of Man.

A charter prepar'd in 1940, under the Chairmanship of Lord Sankey, and orijinaly drafted for diskusion by H. G. Wells.
( Wells was a member of the Simplify'd Speling Sosiety. )

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( Kapital-i, in 'I, myself', now spels Il as in isle or aisle.
Leter y spels ryd for reed or read and partys for parties.
Leter w spels swn for soon. )


Within the spas of litl mor than a hundred yers ther has byn a komplyt revolution in the material konditions of human lIf. Invention and diskovery hav so chanj'd the pais and natur of komunikations round and about the erth that the distanses wich formerly kept the staits and nations of mankind apart hav now byn praktikly abolish'd. At the saim tIm ther has byn so jigantik an inkrys of mekanikal power, and such a relys of human enerjy, that men's ability either to ko-operat with, or to injur and opres uon an other, and to konsum, develop or wayst the bounty of natur, has byn exajerated beyond al komparison with former tIms. This proses of chanj has mounted swiftly and stedily in the past third of a sentury, and is now aproching a klimax.

It bekoms imperativ to ajust man's lIf and institutions to the inkrysing danjers and oportunitys of thys nw sirkumstanses. He is being fors'd to organis ko-operation among the medly of separat soverein staits wich has hitherto serv'd his politikal ends. At the saim tIm he finds it nesesary to resku his ekonomik lIf from devastation by the imensly enhans'd growth of profit-syking bisnes and finans. Politikal, ekonomik and social kolektivisation is being fors'd upon him. He responds to thys konditions blindly and with a greit wastaj of hapines and wel-being.

Governments ar either bekoming stait kolektivisms or pasing under the sway of monopolistik produktiv and financial organisations. Relijus organisations, edukation and the pres ar subordinated to the wil of diktatorial grups and individuals, wIl sientifik and literary work and a multitud of social aktivitys, wich hav hitherto byn independent and spontanus, fal under the influens of thys modern konsentrations of power. Neither governments nor greit ekonomik and financial kombinations wer devis'd to exersis such powers; they grw up in respons to the requirments of an erlier aij.

Under the stres of the nw konditions, insekurity, abuses and tyranys inkrys; and liberty, partikularly liberty of thot and spych, dekays. Feiz by feiz thys il-adapted governments and kontrols ar restrikting that fry play of the individual mind wich is the preservativ of human eficiency and hapines. The temporary advantaj of swift and sekret aktion wich thys monopolisations of power display is gain'd at the prIs of profound and progresiv social demoralisation. Bereft of liberty and sens of responsibility, the pepls ar manifestly dwm'd to laps, after a feiz of servil disiplin, into disorder and violens. Konfidens and deliberation giv plas to hysteria, apathy and ineficiency. Every-wer war and monstrus exploitation ar intensify'd, so that thos very saim inkrements of power wich hav brot mankind within sIt of an aij of limitles plenty, sym lIkly to be lost again, and, it may be, lost for ever, in a kaotik and iremediabl social kolaps.

It bekoms klyr that a unify'd politikal, ekonomik and social order kan alon put an end to thys national and privat apropriations that now wayst the mIty posibilitys of our tIm.

The history of the western pepls has a leson for al mankind. It has byn the praktis of wat ar kal'd the demokratik or parlimentary kuntrys to myt every enhansment and sentralisation of power in the past by a definit and vigorus re-asertion of the individual rIts of man. Never befor has the demand to reviv that presedent byn so urjent as it is now. We of the parlimentary demokrasys rekognis the inevitability of world rekonstruktion upon kolektivist lIns, but, after our tradition, we kupl with that rekognition a DEKLARATION OF RITS, so that the profound chanjes now in progres shal produs not an atempted rekonstruktion of human afairs in the dark, but a rational rekonstruktion konsyv'd and ariv'd at in the ful lIt of day. To that tIm-onor'd instrument of a DEKLARATION OF RITS we therfor return, but now upon a world skail.


Every man is a joint inheritor of al the natural resorses and of the powers, inventions and posibilitys akumulated by our for-runers. He is entItl'd, within the mesur of thys resorses and without distinktion of rais, kolor or profes'd belyfs or opinions, to the nurishment, kovering and medikal ker nyded to rylIs his ful posibilitys of fysikal and mental development from birth to deth. Not-with-standing the varius and unequal qualitys of individuals, al men shal be dym'd absolutly equal in the eys of the law, equaly important in social lIf and equaly entItl'd to the respekt of ther felow-men.


The natural and rItful gardians of thos hw ar not of an aij to protekt themselvs ar ther parents. In default of such parental protektion in houl or in part, the komunity, having du regard to the family traditions of the child, shal aksept or provid alternativ gardians.


It is the duty of every man not only to respekt but to up-hold and to advans the rIts of al other men thru-out the world. Further-mor, it is his duty to kontribut such servis to the komunity as wil ensur the performans of thos nesesary tasks for wich the insentivs wich wil operat in a fry sosiety do not provid. It is only by doing his quota of servis that a man can justify his partnership in the komunity. No man shal be konskripted for military or other servis to wich he has a konsientious objektion, but to perform no social duty wat-so-ever is to remain unenfranchis'd and under gardianship.


It is the duty of the komunity to equip every man with suficient edukation to enabl him to be as yusful and interested a sitizen as his kapasity alows. Further-mor, it is the duty of the komunity to render al nolej availabl to him and such special edukation as wil giv him equality of oportunity for the development of his distinktiv gifts in the servis of mankind. He shal hav ysy and prompt akses to al information nesesary for him to form a jujment upon kurent events and isyus.


Every man has a rIt to the utmost frydom of expresion, diskusion, asociation and worship.


A man may engaj fryly in any lawful okupation, erning such pay as the kontribution that his work maks to the welfer of the komunity may justify or that the desir of any privat individual or individuals for his produkts, his performanses or the kontinuation of his aktivitys may produs for him. He is entItl'd to paid employment by the komunity and to mak sujestions as to the kind of employment wich he konsiders himself abl to perform. He is entItl'd to profit fuly by the desirablnes of his produkts and aktivitys. And he is entItl'd to payment for kaling atention to a produkt or konveying it to konsumers to hwm it wud otherwis be unatainabl. By doing so, he dos a servis for wich he may lejitimatly profit. He is a yusful ajent. But bIing and holding and seling again simply in order to mak a profit is not lawful. It is spekulation; it dos no servis; it maks profit out of want. It tempts men direktly to the interseption of lejitimat profits, to for-staling, apropriation, hording and a komplex of anti-social aktivitys, and it is equaly unlawful for privat individuals and publik administrativ bodys.


In the enjoyment of his personal property, lawfuly poses'd, a man is entItl'd to protektion from publik or privat violens, deprivation, kompulsion and intimidation.


A man may mov frely about the world at his own expens. His privat dweling, how-ever, and any rysonably limited enklosur of wich he is the okupant, may be enter'd only with his konsent or by a legaly qualify'd person empower'd with a warant as the law may direkt. So long as by his movment he dos not intrud upon the privat domain of any other sitizen, harm, or disfigur or enkumber wat is not his, interfyr with or endanjer its proper yus, or seriusly impair the hapines of others, he shal hav the rIt to kom and go wer-ever he chwses, by land, air, or water, over any kind of kuntry, mountain, mwr-land, river, lak, sy or ocen, and al the ampl spases of this his world.


Unles a man is deklar'd by a kompetent authority to be a danjer to himself or others thru mental abnormality, a deklaration wich must be konfirm'd within seven days and ther-after reviw'd at lyst anualy, he shal not be restrain'd for mor than twenty-for ours without being charj'd with a definit ofens, nor shal he be remanded for a longer period than eit days without his konsent, nor imprison'd for mor than thry months without a trial. At a rysonabl tIm befor his trial, he shal be furnish'd with a kopy of the evidens wich it is propos'd to yus against him. At the end of the thry months period, if he has not byn trI'd and sentens'd by du proses of the law, he shal be aquited and relys'd. No man shal be charj'd mor than uons for the saim ofens. Altho he is open to the fry kritisism of his felows, a man shal hav adequat protektion from any mis-representation that may distres or injur him. Sekret evidens is not permisibl. Staitments rekorded in administrativ dosiers shal not be yus'd to justify the slItest infrinjment of personal liberty. A dosier is myrly a memorandum for administrativ yus; it shal not be yus'd as evidens without proper konfirmation in open kort.


No man shal be subjekt to any sort of mutilation exept with his own deliberat konsent, fryly given, nor to forsibl handling, exept in restraint of his own violens, nor to tortur, byting or any other fysikal il-trytment. He shal not be subjekted to mental distres, or to imprisonment in infekted, verminus or other-wIs insanitary quarters, or be put into the kompany of verminus or infekted pepl. But if he is himself infektius or a danjer to the helth of others, he may be klens'd, disinfekted, put in quarantin or other-wIs restrain'd so far as may be nesesary to prevent harm to his felows. No-uon shal be punish'd vikariusly by the selektion, arest or il-trytment of hostajes.


The rIts embody'd in this Deklaraton ar fundamental and inalienabl. In konventional and in administrativ maters, but in no others, it is an obvius praktikal nesesity for men to limit the fry play of sertain of thys fundamental rIts. ( In, for exampl, such konventional maters as the rul of the roud or the protektion of mony from forjery, and in such administrativ maters as town and kuntry planing, or publik hyjyn ). No law, konventional or administrativ, shal be binding on any man or any sektion of the komunity unles it has byn mayd openly with the aktiv or tasit aquiesens of every adult sitizen konsern'd, given either by direkt majority vot of the komunity afekted or by a majority vot of his representativs publikly elekted. Thys representativs shal be ultimatly responsibl for al by-laws and for detail'd interpretations mayd in the exekution of the law. In maters of konvention and kolektiv aktion, man must abId by the majority desisions asertain'd by elektoral methods wich giv efektiv expresion to individual chois. Al lejislation must be subjekt to publik diskusion, revision or apyl. No trytys or kontrakts shal be mayd sekretly in the naim of the komunity.

The fount of lejislation in a fry world is the houl pepl, and sins lIf flows on konstantly to nw sitizens, no jeneration kan, in houl or in part, surender or delegat this lejislativ power, inalienably inherent in mankind.

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