As the novelist Marilynne Robinson once said, suffering is a human privilege.
Indeed, he intends the book "to convey a succession of moments which combined, through six years, in producing intense stretches of the rarest human privilege — prolonged joy".
Check your human privilege.
In a world in which, on the Oxfam calculation, 62 people own as much as the poorer half of human beings, privilege gets entrenched in all sorts of ways.
Appeal to an ultimate cause implies a demiurge, of whose nature little can be known other than its superior intelligence and overall beneficence.[4] There is nothing here or in any other cosmological letters to suggest deity privileges human life any more than, in David Hume's words, "that of an oyster" (1755 [1987]: 583).
Sanders understands that safe air, water and built environments are human rights, not privileges for those who can afford them.
By imposing narrative patterns on the seemingly infinite variety of human activity, they privilege plot over character.
In stark contrast to the divine right of kings and other such conceptions of privilege, human rights extend in theory to every person on Earth, without regard to merit or need, simply for being human or because they mitigate inherent human vulnerability or are requisite to social justice.
Thus, for example, Tertullian (2004): "It is a fundamental human right, a privilege of nature, that every man should worship according to his own convictions: one man's religion neither harms nor helps another man.
If the first two models of human/creation relationship are stewardship models which privilege human welfare, the third and fourth models are more biocentrist or, from a theological perspective, creation-centered.
