Projecting a global interdisciplinary vision, this insightful book develops a peer-to-peer learning methodology to facilitate reconciling religion and human rights, both in multilateral contexts and at the national level. Written by leading human rights practitioners, the book illuminates the tension zones between religion and rights, exploring how the ‘faith’ elements in both disciplines can create synergies for protecting equal human dignity.
This volume examines the relationship between religion and human rights in seven major religious traditions, as well as key legal concepts, contemporary issues, and relationships among religion, state, and society in the areas of human rights and religious freedom.
We live in an increasingly pluralized world. This sociological reality has become the irreversible destiny of humankind. Even once religiously homogeneous societies are becoming increasingly diverse. Religious freedom is modernity’s most profound if sometimes forgotten answer to the resulting social pressures, but the tide of pluralization threatens to overwhelm that freedom’s stabilizing force. Religion, Pluralism, and Reconciling Difference is aimed at exploring differing ways of grappling with the resulting tensions, and then asking, will the tensions ultimately yield poisonous polarization that erodes all hope of meaningful community? Or can the tradition and the institutions protecting freedom of religion or belief be developed and applied in ways that (still) foster productive interactions, stability, and peace? This volume brings together vital and thoughtful contributions treating aspects of these mounting worldwide tensions concerning the relationship between religious diversity and social harmony. The first section explores controversies surrounding religious pluralism from different starting points, including religious, political, and legal standpoints. The second section examines different geographical perspectives on pluralism. Experts from North and South America, Europe, Africa, and the Middle East address these issues and suggest not only how social institutions can reduce tensions, but also how religious pluralism itself can bolster needed civil society.
Dear All, There is a currently an attempt by humanity to ascend to a New Age of Peace and Prosperity - to transcend military conflict, cultural clashes and primitive imperialism - and finally live in a Global Village of Peace. However, from a metaphysical perspective, we're still living in quite a primitive state - a bit like an Amoeba - a primitive single-celled organism, which is unable to evolve into a civilized life form. Just like three thousand years ago - during the time of Moses - nations, evil rulers and individuals still clobber each other over the head, aiming to exert dominance and slavery over each other; in particular guys like Vladimir Putin, which is very disappointing: ( So it's basically humanity's choice, if we want to transcend beyond that primitive state, and that we all learn to live in peace with each other. At the end of the day, each and every individual has to make the choice himself, whether he or wants to remain in a primitive state, who only cares about himself, or wishes to manifest peace and prosperity in our world. In short, we need to have the visionary strength, to discover a new country of peace and harmony, and manifest a mind-set of mutual caring and co-existence in the International Community. But of course, those who want to remain behind in a primitive, selfish and destructive mind-set, can do so. Nobody is forced to go with us, into a golden age of Peace and Prosperity. This applies in particular to individuals who are enslaved by emotions of hatred, intolerance and imperialistic conquest. RESTORING PEACE BETWEEN RUSSIA AND UKRAINE: The 2022 Russian invasion of Ukraine has brought considerable destruction to the world. The invasion has resulted in tens of thousands of deaths on both sides and caused Europe's largest refugee crisis since World War II, with an estimated 8 million people being displaced within the country, as well as 7.8 million Ukrainians fleeing the country as of 8 November 2022. Within five weeks of the invasion, Russia experienced its greatest emigration since the 1917 October Revolution. So I expect my colleagues in the Government of Russia to make Peace with Ukraine - and uphold the Legacy of Peace by Mikhail Gorbachev and Boris Yeltsin - by working together with Ukrainian president Volodymyr Zelenskyy, to restore basic Human Rights and International Law in the International Community. In short, we encourage all Russian troops to come back home to their loved ones in Mother Russia: )
Combining Jewish, Greek, and Roman teachings with the radical new teachings of Christ and St. Paul, Christianity helped to cultivate the cardinal ideas of dignity, equality, liberty and democracy that ground the modern human rights paradigm. Christianity also helped shape the law of public, private, penal, and procedural rights that anchor modern legal systems in the West and beyond. This collection of essays explores these Christian contributions to human rights through the perspectives of jurisprudence, theology, philosophy and history, and Christian contributions to the special rights claims of women, children, nature and the environment. The authors also address the church's own problems and failings with maintaining human rights ideals. With contributions from leading scholars, including a foreword by Archbishop Desmond Tutu, this book provides an authoritative treatment of how Christianity shaped human rights in the past, and how Christianity and human rights continue to challenge each other in modern times.
The Asian Yearbook of Human Rights and Humanitarian Law aims to publish peer-reviewed scholarly articles and reviews as well as significant developments in human rights and humanitarian law. It examines international human rights and humanitarian law with a global reach, though its particular focus is on the Asian region. The focused theme of Volume 4 is India and Human Rights.
In this book I argue for an approach that conceives human rights as both moral and legal rights. The merit of such an approach is its capacity to understand human rights more in terms of the kind of world free and reasonable beings would like to live in rather than simply in terms of what each individual is legally entitled to. While I acknowledge that every human being has the moral entitlement to be granted living conditions that are conducive to a dignified life, I maintain, at the same time, that the moral and legal aspects of human rights are complementary and should be given equal weight. The legal aspect compensates for the limitations of moral human rights the observance of which depends on the conscience of the individual, and the moral aspect tempers the mechanical and inhumane application of the law. Unlike the traditional or orthodox approach, which conceives human rights as rights that individuals have by virtue of their humanity, and the political or practical approach, which understands human rights as legal rights that are meant to limit the sovereignty of the state, the moral-legal approach reconciles law and morality in human rights discourse and underlines the importance of a legal framework that compensates for the deficiencies in the implementation of moral human rights. It not only challenges the exclusively negative approach to fundamental liberties but also emphasizes the necessity of an enforcement mechanism that helps those who are not morally motivated to refrain from violating the rights of others. Without the legal mechanism of enforcement, the understanding of human rights would be reduced to simply framing moral claims against injustices. From the moral-legal approach, the protection of human rights is understood as a common and shared responsibility. Such a responsibility goes beyond the boundaries of nation-states and requires the establishment of a cosmopolitan human rights regime based on the conviction that all human beings are members of a community of fate and that they share common values which transcend the limits of their individual states. In a cosmopolitan human rights regime, people are protected as persons and not as citizens of a particular state.
Although much has been written about the vigorous debates over science and religion in the Victorian era, little attention has been paid to their continuing importance in early twentieth-century Britain. Reconciling Science and Religion provides a comprehensive survey of the interplay between British science and religion from the late nineteenth century to World War II. Peter J. Bowler argues that unlike the United States, where a strong fundamentalist opposition to evolutionism developed in the 1920s (most famously expressed in the Scopes "monkey trial" of 1925), in Britain there was a concerted effort to reconcile science and religion. Intellectually conservative scientists championed the reconciliation and were supported by liberal theologians in the Free Churches and the Church of England, especially the Anglican "Modernists." Popular writers such as Julian Huxley and George Bernard Shaw sought to create a non-Christian religion similar in some respects to the Modernist position. Younger scientists and secularists—including Rationalists such as H. G. Wells and the Marxists—tended to oppose these efforts, as did conservative Christians, who saw the liberal position as a betrayal of the true spirit of their religion. With the increased social tensions of the 1930s, as the churches moved toward a neo-orthodoxy unfriendly to natural theology and biologists adopted the "Modern Synthesis" of genetics and evolutionary theory, the proposed reconciliation fell apart. Because the tensions between science and religion—and efforts at reconciling the two—are still very much with us today, Bowler's book will be important for everyone interested in these issues.
Growing religious antagonisms are challenging the ultimate goal of ‘living together’ in peaceful societies. Living together explores international law responses, beginning with their historic roots, before the perspective shifts to the role of religious institutions and religious law. Contributions of different human rights bodies are analyzed, before further sections deal with the international protection of religion, the relationship between religious beliefs and freedom of expression, and the roles of other individual rights. Religion and International Law originates from the long-standing cooperation between the German and the French Societies of International Law, thus bringing together the traditions of French laicism and a cooperative German approach. Experts from Austria, Italy, Poland, Portugal and the UK complement the pan-European perspective.
This progressive volume furthers the inter-religious, international, and interdisciplinary understanding of the role of religion in the area of human rights. Building bridges between the often-separated spheres of academics, policymakers, and practitioners, it draws on the expertise of its authors alongside historical and contemporary examples of how religion's role in human rights manifests. At the core of the book are four case studies, dealing with Hinduism, Judaism, Christianity, and Islam. Authors from each religion show the positive potential that their faith and its respective traditions has for the promotion of human rights, while also addressing why and how it stands in the way of fulfilling this potential. Addressed to policymakers, academics, and practitioners worldwide, this engaging and accessible volume provides pragmatic studies on how religious and secular actors can cooperate and contribute to policies that improve global human rights.
