By Keith Soko
Do religions in simple terms upload to international tensions at the present time? should still religions be excluded from the human rights debate? Politically, a mounting rigidity among jap and western cultures with reference to human rights turns out to proceed. even if, in reading divergent non secular worldviews on that subject, Buddhism and Christianity, Soko reveals contract, complementarity, and advocacy. furthermore, either traditions pressure tasks towards the surroundings as an important part within the human rights dialogue. hence, Soko emphasizes the significance of the function of faith within the carrying on with improvement of a world ethic and the concern of the concept that of human rights in operating towards international social justice. He concludes that religions advocacy for human rights bargains a shining substitute to the darkish failure of the fundamentalist worldview . . . and likewise stands not like a mundane, relativist tradition which denies our universal humanity and our obligations towards the earth.
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Additional info for A Mounting East-West Tension. Buddhist-Christian Dialogue on Human Rights, Social Justice & a Global Ethic (Marquette Studies in Theology)
He continues that “myriad examples from the past, especially regarding the West, are all too striking for one not to be wary of the danger of repeating what was done in the name of the one God, the one Empire, the one Religion, and what is nowadays being done under the aegis of the one Science and the one Technology” (ibid. 95). Yet, while Panikkar argues that concepts and symbols are proper to a particular tradition, and are “as such not universal” (ibid. 93), he does admit that certain values “must have a certain universal meaning” (ibid.
For the remainder of this chapter, I primarily focus on resources within religions as they address the topic of human rights. Yet the importance of the Universal Declaration of Human Rights and its subsequent documents in the movement toward a global ethic cannot be dismissed. Henkin argues that “the Universal Declaration should be recognized by the religious world (and by the non-religious world) as an authentic foundation for a global ethic” (Henkin 1995, 14). ), and that it is necessary “to establish rights as the basis of a universal ethic” (ibid.
Twiss argues that, “in baldly characterizing … civil-political human rights as the ‘negative’ freedoms from government intrusion advanced by liberal individualism, one might run the risk of deflecting attention away from the fact that these liberties are also properly understood as ‘enablements’ or ‘empowerments’ for persons to function as flourishing members of a polity or community where they work with others to advance their lives together in their society” (Twiss 1996, 365). ). N. documents, their subsequent use, and the development of later generations of rights, seems initially to undermine the view that human rights documents are Western constructs.
A Mounting East-West Tension. Buddhist-Christian Dialogue on Human Rights, Social Justice & a Global Ethic (Marquette Studies in Theology) by Keith Soko