Towards a Theory of Global Ethics in Support of Human Rights

2009 ◽  
pp. 39-66
Keyword(s):  
Human Rights ◽  
Global Ethics

Human Rights, Global Ethics, and the Ordinary Virtues

2017 ◽  
Vol 31 (1) ◽  
pp. 3-16 ◽  
Author(s):  
Michael Ignatieff
Keyword(s):  
Human Rights ◽  
United Nations ◽  
Equal Opportunity ◽  
Universal Declaration ◽  
Global Ethics ◽  
Citizen Action ◽  
Individual Person ◽  
The World ◽  
Universal Human Rights ◽  
The Individual

In a 1958 speech at the United Nations, Eleanor Roosevelt took stock of the progress that human rights had made since the proclamation of the Universal Declaration of Human Rights ten years before. Mrs. Roosevelt had chaired the UN committee that drafted the Universal Declaration and had hoped that, in time, it would become “the international Magna Carta of all men everywhere.” Her answer to the question of how to measure human rights progress has become one of the most frequently quoted remarks of the former First Lady: Where, after all, do universal human rights begin? In small places, close to home—so close and so small that they cannot be seen on any maps of the world. Yet they are the world of the individual person; the neighborhood he lives in; the school or college he attends; the factory, farm, or office where he works. Such are the places where every man, woman, and child seeks equal justice, equal opportunity, equal dignity without discrimination. Unless these rights have meaning there, they have little meaning anywhere. Without concerted citizen action to uphold them close to home, we shall look in vain for progress in the larger world.

Moral Philosophy of Global Peace

1998 ◽  
pp. 86-92
Author(s):  
Chhaya Rai
Keyword(s):  
Human Rights ◽  
Racial Discrimination ◽  
Moral Philosophy ◽  
Economic Inequality ◽  
Human Values ◽  
Social Injustice ◽  
Global Ethics ◽  
Religious Intolerance ◽  
Summum Bonum ◽  
Global Peace

Global Peace is the summum bonum, so we must know its negative as well as positive meanings. Simultaneously peace must be understood in all its interrelated but theoretically differentiated dimensions as personal, social, national, international and global. Today, humankind is suffering from multidimensional crises such as terrorism, population-explosion, denial of human rights, economic inequality, racial discrimination, ideological extremism, religious intolerance, social injustice, ecological imbalance, consumerism, oppression of weak, etc. These peace-related issues compel us to lay down the fundamental principles of a radical global ethics that expects us to realize our roles and duties regarding global peace. It includes the role and ideals of educationalists, the duties of scientists, philosophers, and thinkers, the inculcation of human values such as nonviolence, love, etc.

Global Ethics and Human Rights

2021 ◽  
pp. 196-217
Author(s):  
Michael J. Strada
Keyword(s):  
Human Rights ◽  
Global Ethics

scholarly journals Islamic Thought and Internationalization of Human Rights

2019 ◽  
Vol 30 (1) ◽  
pp. 182-217
Author(s):  
Reza Ahmad Zahid
Keyword(s):  
Human Rights ◽  
Islamic Law ◽  
The Other ◽  
Human Being ◽  
Individual Rights ◽  
Global Ethics ◽  
Basic Principles ◽  
Philosophical Foundations ◽  
Other Hand ◽  
Islamic Thought

This article aims to answer how Islamic thought deals with issues of internationalization. Where in general religions agree that human rights are rights owned by each individual solely because of his dignity as a human being, not the construction of society regarding individual rights. While on the other hand, some experts state that human rights are normative elements that are inherent in human individuals because there are laws whose application differs according to space and time. Between Islam and human rights has a relationship that lies in the universality of Islamic teachings. the concept of human rights has been outlined in the basic principles of Islamic law originating from the texts of the Koran, the Sunnah of the Prophet and friends, as well as the construction of scholars' thoughts. Human rights should be understood and accepted as a universal human treasure whose normative and philosophical foundations can be traced and found in various systems of values ​and traditions. Such global ethics cannot be formulated without religious contributions.

scholarly journals Solidarity as a global bioethical principle: Own reasons for a culture of solidarity from a Protestant perspective

2018 ◽  
Vol 39 (1) ◽  
Author(s):  
Riaan Rheeder
Keyword(s):  
Human Rights ◽  
Health Sector ◽  
Social Teaching ◽  
Theological Ethics ◽  
Global Ethics ◽  
Consultation Process ◽  
Faith Tradition ◽  
Cultural Organization ◽  
Universal Principles ◽  
Science Philosophy

In the development and acceptance of Article 13 of the Universal Declaration of Bioethics and Human Rights (UDBHR), the Protestant faith tradition was not involved in the consultation process (other traditions were indeed consulted). This brings the universality (United Nations Educational, Scientific and Cultural Organization [UNESCO] perspective) as well as the acceptability of the declaration and its principles (civic perspective) into question. To address this issue, it is necessary to involve the Protestant tradition in the discourse by presenting own reasons to support the universal principles in the declaration (theological perspective). In order to achieve the aim, two facets of Article 13 will be studied. In the first place, to present satisfactory own reasons, it is important to investigate and construe beforehand what UNESCO’s understanding is of the content of Article 13 of the declaration. In the second place, with sufficient understanding of Article 13, a theological evaluation and grounding will be undertaken. From a broad Protestant perspective, this discourse has shown that solidarity as a shared value can be grounded in a Trinitarian approach. It is clear that Article 13 of the UDBHR can be grounded in a broad Protestant social teaching; therefore, the call for solidarity can be encouraged, wholeheartedly supported and executed.Intradisciplinary and/or interdisciplinary implications: This study gives attention to global bioethics and human rights, an underdeveloped subject within the field of theological ethics. The study overlaps with political science, philosophy (global ethics) and human rights. It joins the discussion in this discipline and supports the promotion of solidarity within this field, which is very important within the health sector in South Africa.

scholarly journals Cultural Differences as Excuses? Human Rights and Cultural Values in Global Ethics and Governance of AI

2020 ◽  
Vol 33 (4) ◽  
pp. 705-715 ◽  
Author(s):  
Pak-Hang Wong
Keyword(s):  
Human Rights ◽  
Cultural Values ◽  
Cultural Differences ◽  
State Intervention ◽  
Global Perspective ◽  
Local Culture ◽  
Ethical Values ◽  
Global Ethics ◽  
Instrumental Reasons

Abstract Cultural differences pose a serious challenge to the ethics and governance of artificial intelligence (AI) from a global perspective. Cultural differences may enable malignant actors to disregard the demand of important ethical values or even to justify the violation of them through deference to the local culture, either by affirming the local culture lacks specific ethical values, e.g., privacy, or by asserting the local culture upholds conflicting values, e.g., state intervention is good. One response to this challenge is the human rights approach to AI governance, which is intended to be a universal and globally enforceable framework. The proponents of the approach, however, have so far neglected the challenge from cultural differences or left out the implications of cultural diversity in their works. This is surprising because human rights theorists have long recognized the significance of cultural pluralism for human rights. Accordingly, the approach may not be straightforwardly applicable in “non-Western” contexts because of cultural differences, and it may also be critiqued as philosophically incomplete insofar as the approach does not account for the (non-) role of culture. This commentary examines the human rights approach to AI governance with an emphasis on cultural values and the role of culture. Particularly, I show that the consideration of cultural values is essential to the human rights approach for both philosophical and instrumental reasons.

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