By Keith Soko
Do religions in simple terms upload to international tensions this present day? may still religions be excluded from the human rights debate? Politically, a mounting pressure among jap and western cultures almost about human rights turns out to proceed. although, in interpreting divergent spiritual worldviews on that subject, Buddhism and Christianity, Soko unearths 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 idea that of human rights in operating towards worldwide social justice. He concludes that religions advocacy for human rights deals a shining replacement to the darkish failure of the fundamentalist worldview . . . and in addition 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
20). ). Thus, there is the necessity to view human rights as a dynamic concept, which has evolved into a second and third generation of rights, as Twiss has pointed out, and not to view human rights as a purely individual/political construct. ” He argues that “if the religions of the world, despite their diversity, could begin to educate people based on their diverse interpretations of the Universal Declaration, it would eventually have an enormous impact on daily life” (ibid. 23). I will next examine how various world religions interpret the concept of “human rights” in general, within their own traditions, and in response to the Universal Declaration and the emerging vision of a global ethic, exploring the problems and possibilities involved with that concept as it relates to religion.
125). This universal moral sense is a key component in the discussion of religion and human rights. Mark Juergensmeyer observes that every single religious tradition affirms not only its peculiar version of truth but the universality of truth itself. There is not a single religious tradition that doesn’t to some extent claim to have a window on a larger and global sense of virtue and well-being ( Juergensmeyer 1995, 48). Traer agrees, asserting that “human rights are at the center of a global moral language that is being justified, elaborated, and advocated by members of different religious traditions and cultures” (Traer 1991, 10).
He describes “one poignant moment” in which the group was discussing suttee, the tradition within Hinduism where the widow throws herself on the funeral pyre of her dead husband. ”) Juergensmeyer also observes that the agreement on human rights documents among religious traditions often represents an agreement only of their more liberal constituents. He cautions that “we need to accept the fact that for many people in other traditions on the fundamentalist end of the spectrum the resources within those traditions are a better basis for the universality of ethics than are the proud proclamations of our own tradition of human rights” (ibid.
A Mounting East-West Tension. Buddhist-Christian Dialogue on Human Rights, Social Justice & a Global Ethic by Keith Soko