By Anne Brown
This e-book argues for a extra open method of human rights and overseas rights promoting, and in so doing brings a few new understandings to previous debates. beginning with the realities of abuse instead of the liberal architectures of rights, it casts human rights as a language for probing the political dimensions of agony. 3 case reports are explored – the Tiananmen sq. bloodbath, East Timor’s violent glossy background, and the conditions of Indigenous Australians.
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Additional resources for Human Rights and the Borders of Suffering: The Promotion of Human Rights in International Politics
From these treaties and compromises the Westphalian system of individual sovereign powers, which in principle recognised no power above their own purview, gradually emerged. It would seem a mistake, however, to think that the universality of Christendom had simply given way to the particularism of Westphalia. g. see Walker, 1993). The seventeenth-century Protestant schools were preoccupied with the problems posed by the religious wars – how to have stable political community in the face of unrelenting religious difference coupled with the pursuit of moral or religious uniformity.
G. Minogue 1989, Donnelly 1989). At the least, natural law doctrines are to be seen as offering human rights advocates some of their principal themes – the inherent value of the person and the 22 HRB2 11/02/04 03:50 PM Page 23 Dominant approaches universality of underlying moral truth, even if they are classically obligationrather than rights-based cosmologies. Lockean contractarianism can itself be regarded as a subcategory of natural law, but also as constituting a radical break with these already heterogeneous traditions.
We may again be turning away from ‘the plurality of critical traditions and of human rationality’ (Nandy, 1983: x). To dismiss ‘alternative conceptions of human dignity’ is to fail to grasp the potential for change towards a greater respect for the person that may be present in the circumstances at hand; it is to consider that one has nothing to learn, and it is to continue to ‘overlook’ other cultural traditions in a way that is characteristic of the profoundly Eurocentric conceptions and interests that dominate international politics.