“…The legal literature also distinguishes between legal rights derived de jure from the formal rules of law that are dependent on the relationship between the individual and the state, and non-legal rights or the bare HR which are those de facto conditions that make human existence possible and are therefore fundamental to the individual's existence, irrespective of the relationship with the state (Mooney, 2012;Parekh, 2007;van Boven, 1982). The distinction highlights the inherent limitations of a purely legalistic (and narrow) definition of HR, and the paradox that arises where it is the vocal ‗rightsholders' who are able to demand enforcement of their rights and become the main beneficiaries, rather than the marginalized ‗rightsholders' who require HR protections more (Douzinas, 2000;Gearty, 2006;Mooney, 2012 Mooney, 2012;Parekh, 2007;van Boven (1982) Universal, unchanging and applicable to all humans Human rights are a given and integral to human existence; perspective of natural law scholars Rogers & Kitzinger (1986); Dembour (2006) Human rights are to be discussed; perspective of deliberative scholars Rogers & Kitzinger (1986); Dembour (2006); Stenner (2010) Remarkably, philosophy scholars define HR broadly as the rights to which all human beings are entitled literally because they are human, and there can be no justification for violation under any circumstances (Donnelly, 2013;Wiseberg, 1996). A mosaic of discourses support the broad definition of HR, including: grounded universals; radical activist politics; sociopolitical construction; rights and responsibilities; and rights and democracy (Rogers & Kitzinger, 1986;Stenner, 2010).…”