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This forward-thinking book illustrates the complexities of the morality of human rights. Emphasising the role of human rights as the only true global political morality to arise since the Second World War, chapters explore its role as applied to often controversial issues, such as capital punishment, the exclusion of same-sex couples from civil marriage and criminal abortion bans.Clarifying and cross-examining the morality of human rights, Michael J. Perry discusses their connection to moral equality and moral freedom, as well as exploring the significance of anti-poverty human rights. This illuminating book concludes with an explanation as to why the morality of human rights is acutely relevant to challenges faced by humanity in the modern era. In particular, the challenges of growing economic inequality and climate change are emphasised as having profound relevance to the morality of human rights.Interrogating the Morality of Human Rights will be of great benefit to both undergraduate and graduate students who are contemplating the idea of human rights and their morality within their studies. Professors and academics with cause to study and research human rights would also find it to be of interest, particularly those in the field of legal scholarship.

Messy Ethics in Human Rights Work invites readers to engage reflexively in critical human rights practice by admitting discomfort and dilemma into conversations about ethics.

In this book, Per Bauhn does three things. First, he outlines some aspects of contemporary philosophical views on animals and morality, including the criticism of speciesism and the animal rights argument. Second, he criticizes these views, arguing that we cannot escape a speciesist perspective on morality, and that there are no good reasons why we should believe that non-human animals have moral rights. Third, he argues that cruelty against non-human animals is morally wrong, but not because animal rights are being violated but because human agents who inflict cruelty on non-human animals are failing their duty to develop in themselves the virtue of justice. This latter argument is reminiscent of Immanuel Kant's idea that we have only indirect duties towards animals, but unlike that idea, Bauhn's argument does not depend on any causal hypothesis that humans who are cruel to animals are likely to be cruel also to their fellow humans. Instead, Bauhn's argument relies on the fact that being cruel to non-human animals and other innocent beings is conceptually and logically inconsistent with the virtue of justice – a virtue which agents are rationally required to develop in themselves.

In Struggles for the Human, Lara Montesinos Coleman blends ethnography, political philosophy, and critical theory to reorient debates on human rights through attention to understandings of legality, ethics, and humanity in anticapitalist and decolonial struggle. Drawing on her extensive involvement with grassroots social movements in Colombia, Coleman observes that mainstream expressions of human rights have become counterparts to capitalist violence, even as this discourse disavows capitalism's deadly implications. She rejects claims that human rights are inherently tied to capitalism, liberalism, or colonialism, instead showing how human rights can be used to combat these forces. Coleman demonstrates that social justice struggles that are rooted in marginalized communities'lived experiences can reframe human rights in order to challenge oppressive power structures and offer a blueprint for constructing alternative political economies. By examining the practice of redefining human rights away from abstract universals and contextualizing them within concrete struggles for justice, Coleman reveals the transformative potential of human rights and invites readers to question and reshape dominant legal and ethical narratives.

One of the first readings, in English or French, of Édouard Glissant as an ethical theorist Brings together Caribbean and Latin American ethics to provide a new concept of responsibility that addresses inequities rooted in colonial projectsRe-envisions contemporary human rights practice based on the duties entailed in the decolonial (third-generation) rights claims made by the dispossessedConnects Glissant's claim of a ‘right to opacity'to ethical bearings, and by doing so presents a path for human rights and decolonial movements to come togetherWhat do we in the West owe those who grow our food, sew our clothes and produce our electronics? And what have we always owed one another, but forgotten, avoided, or simply disregarded?Looking back on nearly a century of colonial war and genocide, in 1990 the poet and philosopher Édouard Glissant appealed directly to his readers, calling them to re-orient their lives in service of the political struggles of their time: ‘You must choose your bearing.'Informed by the prayer camps at Standing Rock, and presenting Glissant alongside Stuart Hall, Emmanuel Levinas, Simone Weil, Enrique Dussel, Gloria Anzaldúa and W. E. B. Du Bois, this book offers an urgent ethics for the present – an ethics of risk, commitment and care that together form a new sense of decolonial responsibility.

In this volume, F.M. Kamm explores how theories as well as hypothetical and practical cases help us understand rights and their limits. The book begins by considering moral status and its relation to having rights (including whether non-human animals have rights and what rights future persons have). The author then considers whether rights are grounded in duties to oneself, which duties are correlative to rights, and whether neuroscientific and psychological studies can help determine what rights we have. Kamm next investigates the contours of the right not to be harmed by considering critiques of deontological distinctions, the costs that must be undertaken to avoid harming, and a proposal for permissibly harming someone (that allows for resisting the harm) in the Trolley Problem. Additional chapters cover possible implications of the Trolley Problem for such practical issues as correctly programming self-driving cars, providing medical treatments, and enacting redistributive economic policy. Kamm concludes the book by comparing the use of case-based judgments about extreme cases in moral versus aesthetic theory, and by exploring the significance of the right not to be harmed for morally correct policies in the extreme cases of torture and a pandemic. Where pertinent, Kamm considers the views of Derek Parfit, Tom Regan, Christine Korsgaard, Shelly Kagan, Ronald Dworkin, Amartya Sen, Allan Gibbard, Joshua Greene, Arthur Danto, and Judith Thomson, among others.

This book provides extensive and critical engagement with some of the most recent and compelling arguments favoring abortion choice. It features original essays from leading and emerging philosophers, bioethicists and medical professionals that present philosophically sophisticated and novel arguments against abortion choice.The chapters in this book are divided into three thematic sections. The first set of essays focuses primarily on unborn human individuals—zygotes, embryos and fetuses. In these chapters, it is argued, for example, that human organisms begin to exist at conception and that zygotes, embryos and fetuses are persons. These chapters also explore questions about whether or not zygotes, embryos and fetuses are part of their mothers'bodies. The second set of essays focuses primarily on elective abortion and the debates surrounding it. These chapters consider whether or not opponents of abortion are commonly hypocritical, how opponents of abortion should think about adoption, how emerging technologies may affect the current debate and whether or not those participating in the debate should rely on analogies to support their case. Finally, the third set of essays shifts focus from the legal and moral status of elective abortion to its place in medical practice. In these chapters, it is argued that elective abortion embodies a kind of ableism, that elective abortion is medically unnecessary, harmful to women's mental health and that telemedicine abortion poses significant risks to women's health.Agency, Pregnancy and Persons offers an up-to-date examination of unborn human beings, the debates surrounding elective abortion and the place of elective abortion within medical practice. It will be of interest to medical professionals and those who work in philosophy, bioethics and medical ethics alike.

The ethics of changemaking and peacebuilding may appear straightforward: advance dignity, promote well-being, minimize suffering. Sounds simple, right? Actually acting ethically when it really matters is rarely straightforward. If someone engaged in change-oriented work sets out to'do good,'how should we prioritize and evaluate whose good counts? And, how ought we act once we have decided whose good counts? Practitioners frequently confront dilemmas where dire situations may demand some form of response, but each of the options may have undesirable consequences of one form or another. Dilemmas are not merely ordinary problems, they are wicked problems: that is to say, they are defined by circumstances that only allow for suboptimal outcomes and are based on profound and sometimes troubling trade-offs. Wicked Problems argues that the field of peacebuilding and conflict transformation needs a stronger and more practical sense of its ethical obligations. For example, it argues against posing false binaries between domestic and international issues and against viewing violence and conflict as equivalents. It holds strategic nonviolence up to critical scrutiny and shows that'do no harm'approaches may in fact do harm. The contributors include scholars, scholar practitioners in the field, and activists on the streets, and the chapters cover the role of violence in conflict; conflict and violence prevention and resolution; humanitarianism; community organizing and racial justice; social movements; human rights advocacy; transitional justice; political reconciliation; and peace education and pedagogy, among other topics. Drawing on the lived experiences and expertise of activists, educators, and researchers, Wicked Problems equips readers to ask--and answer--difficult questions about social change work.

In Reimagining Human Rights, William O'Neill presents an interpretation of human rights “from below,” showing how victims of atrocity can embrace the rhetoric of human rights to dismantle old narratives of power and advance new ones. Topics covered include race and mass incarceration, immigration and refugee policy, and ecological responsibility.

This book argues that ultimately human rights can be actualized, in two senses. By answering important challenges to them, the real-world relevance of human rights can be brought out; and people worldwide can be motivated as needed for realizing human rights.Taking a perspective from moral and political philosophy, the book focuses on two challenges to human rights that have until now received little attention, but that need to be addressed if human rights are to remain plausible as a global ideal. Firstly, the challenge of global inequality: how, if at all, can one be sincerely committed to human rights in a structurally greatly unequal world that produces widespread inequalities of human rights protection? Secondly, the challenge of future people: how to adequately include future people in human rights, and how to set adequate priorities between the present and the future, especially in times of climate change? The book also asks whether people worldwide can be motivated to do what it takes to realize human rights. Furthermore, it considers the common and prominent challenges of relativism and of the political abuse of human rights. This book will be of key interest to scholars and students of human rights, political philosophy, and more broadly political theory, philosophy and the wider social sciences.The Open Access version of this book, available at: https://www.taylorfrancis.com/books/9781003011569, has been made available under a Creative Commons Attribution-Non Commercial-No Derivatives 4.0 license.

Critical Perspectives on Human Rights provides cutting-edge interventions into contemporary perspectives on rights, ethics and global justice. The chapters, written by leading scholars in the field, make a significant and timely contribution to critical human rights scholarship by interrogating the significance of human rights for critical theory and practice. While the contributions engage sensitively yet thoroughly with the regulatory, disciplinary, and exclusionary effects of human rights, they do so without giving up on the transformative potential of human rights. By thinking productively through the exclusions, paradoxes and aporias of human rights, Critical Perspectives on Human Rights is a key reference text for students and scholars in this important area of inquiry.

The nature of environmental human rights and their relation to larger rights theories has been a frequent topic of discussion in law, environmental ethics and political theory. However, the subject of environmental human rights has not been fully established among other human rights concerns within political philosophy and theory. In examining environmental rights from a political theory perspective, this book explores an aspect of environmental human rights that has received less attention within the literature. In linking the constraints of political reality with a focus on the theoretical underpinnings of how we think about politics, this book explores how environmental human rights must respond to the key questions of politics, such as the state and sovereignty, equality, recognition and representation, and examines how the competing understandings about these rights are also related to political ideologies.Drawing together contributions from a range of key thinkers in the field, this is a valuable resource for students and scholars of human rights, environmental ethics, and international environmental law and politics more generally.

In recent years, political philosophers have debated whether human rights are a special class of moral rights we all possess simply by virtue of our common humanity and which are universal in time and space, or whether they are essentially modern political constructs defined by the role they play in an international legal-political practice that regulates the relationship between the governments of sovereign states and their citizens. This edited volume sets out to further this debate and move it ahead by rethinking some of its fundamental premises and applying it to new and challenging domains, such as socio-economic rights, indigenous rights, the rights of immigrants and the human rights responsibilities of corporations. Beyond the philosophy of human rights, the book has a broader relevance by contributing to key themes in the methodology of political philosophy and addressing urgent issues in contemporary global policy making.

Repulsed by evil Nazi practices and desiring to create a better world after the devastation of World War II, in 1948 the UN General Assembly adopted the Universal Declaration of Human Rights (UDHR). Because of the secular imprint of this text, it has faced a series of challenges from the world's religions, both when it was crafted and in subsequent political and legal struggles. The book mixes philosophical, legal, and archival arguments to make the point that the language of human rights is a valid one to address the world's disputes. It updates the rationale used by the early UN visionaries and makes it available to twenty-first-century believers and unbelievers alike. The book shows how the debates that informed the adoption of this pivotal normative international text can be used by scholars to make broad and important policy points.

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.

Over the past two decades or so, legal literature has devoted much attention to various human rights issues at both the national and international levels. Yet there has been comparatively little written on the concept and importance of individual duty within the human rights discourse. This book attempts to comprehensively and systematically examine the corollary of human right - the principle of individual duty - from a number of different perspectives, including history, the law (principally international human rights and humanitarian law and national constitutional law), philosophy, jurisprudence, religion, and ethics. The author attempts to demonstrate that a greater emphasis upon individual duties is consistent with a cultural relativist critique, natural law theory, the experience of national legal systems and regional human rights systems, certain socio-political philosophies and conventional sociological postulates, and the dictates of good public policy. The author urges the assignment of a greater, indeed revived, role for the principle of individual duty in order to achieve a more salutary balance between rights and duties and in the relationship between individual freedom and the welfare of the general community.

The history of human rights suggests that individuals should be empowered in their natural, political, political, social and economic vulnerabilities. States within the international arena hold each other responsible for doing just that and support or interfere where necessary. States are to protect these essential human vulnerabilities, even when this is not a matter of self-interest. This function of human rights is recognized in contexts of intervention, genocide, humanitarian aid and development. This book develops the idea of environmental obligations as long-term responsibilities in the context of human rights. It proposes that human rights require recognition that, in the face of unsustainable conduct, future human persons are exposed and vulnerable. It explores the obstacles for long-term responsibilities that human rights law provides at the level of international and national law and challenges the question of whether lifestyle restrictions are enforceable in view of liberties and levels of wellbeing typically seen as protected by human rights. The book will be of interest to postgraduates studying Human Rights, Sustainability, Law and Philosophy.

The human rights regime is one of modernity's great civilizing triumphs. From the formal promulgation of the Universal Declaration of Human Rights in 1948 to the subsequent embrace of this declaration by the newly independent states of Africa, human rights have emerged as the primary discourse of global politics and as an increasingly prominent category in the international and domestic legal system. But throughout their history, human rights have endured sustained attempts at disenfranchisement.In this provocative study, Linda Hogan defends human rights language while simultaneously reenvisioning its future. Avoiding problematic claims about shared universal values, Hogan draws on the constructivist strand of political philosophy to argue for a three-pronged conception of human rights: as requirements for human flourishing, as necessary standards of human community, and as the basis for emancipatory politics. In the process, she shows that it is theoretically possible and politically necessary for theologians to keep faith with human rights. Indeed, the Christian tradition—the wellspring of many of the ethical commitments considered central to human rights—must embrace its vital role in the project.

The Magna Carta, sealed in 1215, has come to stand for the rule of law, curbs on executive power and the freedom to enjoy basic liberties. When the Universal Declaration of Human Rights was adopted by the United Nations in 1948, it was heralded as'a Magna Carta for all human kind'. Yet in the year in which this medieval Charter's 800th anniversary is widely celebrated, the future of the UK's commitment to international human rights standards is in doubt. Are ‘universal values'commendable as a benchmark by which to judge the rest of the world, but unacceptable when applied ‘at home'? Francesca Klug takes us on a journey through time, exploring such topics as ‘British values,'‘natural rights,'‘enlightenment values'and ‘legal rights,'to convey what is both distinctive and challenging about the ethic and practice of universal human rights. It is only through this prism, she argues, that the current debate on human rights protection in the UK can be understood.This book will be of interest to students of British Politics, Law, Human Rights and International Relations.

Dieses Buch analysiert das Spannungsfeld zwischen der normativen Begründung und der politischen Implementierung von Menschenrechten und greift dabei insbesondere auf die begrifflichen und legitimatorischen Implikationen moralischer und politischer Menschenrechtsbegründungen zurück. Ziel ist es, eine im Zuge der Aufwertung politischer Begründungskonzepte geäußerte Grundannahme zum Verhältnis von Menschenrechten und moralischen Rechten sowie zur Adressierung von Menschenrechtspflichten zu hinterfragen. Denn politischen Begründungen zufolge liegt der Unterschied zwischen Menschenrechten und moralischen Rechten vor allem in der Frage der Adressierung der entsprechenden Rechte: Während sich moralische Rechte primär an Einzelpersonen richten, sind Menschenrechtspflichten nicht an einzelne Individuen, sondern an Staaten und politische Institutionen adressiert. Durch eine Neubetrachtung moralischer Menschenrechtsbegründungen argumentiert das Buch jedoch dafür, neben Staaten, die eine zentrale Funktion beim Schutz von Menschenrechten einnehmen, in einigen Fällen auch einzelne Individuen als direkte Adressaten von Menschenrechtsansprüchen zu verstehen. Darüber hinaus wird versucht, das Verhältnis von Menschenrechten und moralischen Rechten neu auszulegen und den Unterschied beider Rechtsklassen weniger über die Adressierung, sondern über inhaltliche Kriterien zu definieren.

This volume offers a comprehensible account of the development and evolution of moral systems. It seeks to answer the following questions: If morals are eternal and unchanging, why have the world's dominant religious moral systems been around for no more than a mere six thousand of the two hundred thousand years of modern human existence? What explains the many and varied moral systems across the globe today? How can we account for the significant change in moral values in one place in less than 100 years'time? Using examples from classical civilizations, the book demonstrates how increasing diversity compromises a moral system's ability to account for and integrate larger populations into a single social unit. This environmental stress is not relieved until a broader, more abstract moral system is adopted by a social system. This new system provides a sense of belonging and purpose for more people, motivating them to engage in prosocial (or moral) acts and refrain from socially disruptive selfish acts. The current human rights paradigm is the world's first universal, indigenous moral system. Because moral systems can be expected to continue to evolve, this book points to current boundaries of the human rights paradigm and where the next major moral revolution might emerge. ​

This collection of essays by David Little addresses human rights in relation to the historical settings in which its language was drafted and adopted. Featuring five original essays, Little articulates his view that fascist practices before and during World War II vivified the wrongfulness of deliberately inflicting severe pain, injury, and destruction for self-serving purposes and that the human rights corpus, developed in response, was designed to outlaw all practices of arbitrary force. He contends that while there must be an accountable human rights standard, it should guarantee latitude for the expression and practice of beliefs, consistent with outlawing arbitrary force. Little details the theoretical grounds of the relationship between religion and human rights, and concludes with essays on US policy and the restraint of force in regard to terrorism. With a foreword by John Kelsay, this book is a capstone of the work of this influential writer on religion, philosophy, and law.

This book tests the proposition that the humanities can, and at their best do, represent a commitment to ethical reading. And that this commitment, and the training and discipline of close reading that underlie it, represent something that the humanities need to bring to other fields: to professional training and to public life.What leverage does reading, of the attentive sort practiced in the interpretive humanities, give you on life? Does such reading represent or produce an ethics? The question was posed for many in the humanities by the “Torture Memos” released by the Justice Department a few years ago, presenting arguments that justified the use of torture by the U.S. government with the most twisted, ingenious, perverse, and unethical interpretation of legal texts. No one trained in the rigorous analysis of poetry could possibly engage in such bad-faith interpretation without professional conscience intervening to say: This is not possible.Teaching the humanities appears to many to be an increasingly disempowered profession—and status—within American culture. Yet training in the ability to read critically the messages with which society, politics, and culture bombard us may be more necessary than ever in a world in which the manipulation of minds and heartsis more and more what running the world is all about.This volume brings together a group of distinguished scholars and intellectuals to debate the public role and importance of the humanities. Their exchange suggests that Shelley was not wrong to insist that poets are the unacknowledged legislators of mankind: Cultural change carries everything in its wake. The attentive interpretive reading practiced in the humanities ought to be an export commodity to other fields and to take its place in the public sphere.

An Approach to Rights contains fifteen previously published but mostly inaccessible papers that together show the development of one of the more important contemporary theories of the nature, grounds and practical implications of rights. In a long retrospective essay, Carl Wellman explains what he was trying to accomplish in each paper, how far he believes that he succeeded and where he failed. Thus the author provides a critical perspective both on his own theory and on alternative theories from which he borrows, or that he rejects. These essays identify the problems any adequate theory of rights must solve, describe the more plausible solutions and weigh the merits of each. They will be of special interest to any reader concerned with legal theory, moral philosophy or any branch of applied ethics or social policy in which appeals to rights are frequently made but seldom rationally satisfactory.

The United Nations Universal Declaration of Human Rights (1945) was a response to the atrocities surrounding the Second World War. Many believe this Declaration resulted from a synthesis of three thousand years of Western (Judeo-Christian) philosophy, religion and culture. Now more than 60 years later, we ask,'have the principles outlined in the Declaration been realized in the way in which human rights are recognized and protected in today’s world?'Several authors have responded to the challenge of addressing this question. Their responses are contained in the seven chapters of this text. This book examines Islamic, secular, animist, etc. societies in its search for potential advocates of human rights progress. Essential to any progress will be the willingness of individuals, faith organizations and governments to subordinate self-interests for the sake of the vulnerable human being. Until this happens, the United Nations Universal Declaration of Human Rights will remain a concept, yet to be realized.

'We are living through the endtimes of the civilizing mission. The ineffectual International Criminal Court and its disastrous first prosecutor, Luis Moreno-Ocampo, along with the failure in Syria of the Responsibility to Protect are the latest pieces of evidence not of transient misfortunes but of fatal structural defects in international humanism. Whether it is the increase in deadly attacks on aid workers, the torture and'disappearing'of al-Qaeda suspects by American officials, the flouting of international law by states such as Sri Lanka and Sudan, or the shambles of the Khmer Rouge tribunal in Phnom Penh, the prospect of one world under secular human rights law is receding. What seemed like a dawn is in fact a sunset. The foundations of universal liberal norms and global governance are crumbling.'—from The Endtimes of Human RightsIn a book that is at once passionate and provocative, Stephen Hopgood argues, against the conventional wisdom, that the idea of universal human rights has become not only ill adapted to current realities but also overambitious and unresponsive. A shift in the global balance of power away from the United States further undermines the foundations on which the global human rights regime is based. American decline exposes the contradictions, hypocrisies and weaknesses behind the attempt to enforce this regime around the world and opens the way for resurgent religious and sovereign actors to challenge human rights.Historically, Hopgood writes, universal humanist norms inspired a sense of secular religiosity among the new middle classes of a rapidly modernizing Europe. Human rights were the product of a particular worldview (Western European and Christian) and specific historical moments (humanitarianism in the nineteenth century, the aftermath of the Holocaust). They were an antidote to a troubling contradiction—the coexistence of a belief in progress with horrifying violence and growing inequality. The obsolescence of that founding purpose in the modern globalized world has, Hopgood asserts, transformed the institutions created to perform it, such as the International Committee of the Red Cross and recently the International Criminal Court, into self-perpetuating structures of intermittent power and authority that mask their lack of democratic legitimacy and systematic ineffectiveness. At their best, they provide relief in extraordinary situations of great distress; otherwise they are serving up a mixture of false hope and unaccountability sustained by'human rights'as a global brand. The Endtimes of Human Rights is sure to be controversial. Hopgood makes a plea for a new understanding of where hope lies for human rights, a plea that mourns the promise but rejects the reality of universalism in favor of a less predictable encounter with the diverse realities of today's multipolar world.

What are our unalienable rights and, maybe even more importantly, where do they originate from? If we knew where our rights actually originated from, perhaps we might be able to keep them. Author Bio: Christopher Alan Anderson (1950 -) received the basis of his education from the University of Science and Philosophy, Swannanoa, Waynesboro, Virginia. He resides in the transcendental/romantic tradition, that vein of spiritual creativity of the philosopher and poet. His quest has been to define and express an eternal romantic reality from which a man and a woman could together stand in their difference and create a living universe of procreative love. Mr. Anderson began these writings in 1971. The first writings were published in 1985. On a personal note, when Mr. Anderson was asked to describe the writings and what he felt their message was he responded,'Spiritual procreation. Mankind has yet to distinguish the two sexes on the spiritual level. In this failure lies the root of our problems and why we cannot yet touch the eternal together. The message of man and woman balance brings each of us together in love with our eternal other half right now.'

A concise look into the distinctions necessary for an individual or a people to declare and defend unalienable rights (freedom). Author Bio: Christopher Alan Anderson (1950 -) received the basis of his education from the University of Science and Philosophy, Swannanoa, Waynesboro, Virginia. He resides in the transcendental/romantic tradition, that vein of spiritual creativity of the philosopher and poet. His quest has been to define and express an eternal romantic reality from which a man and a woman could together stand in their difference and create a living universe of procreative love. Mr. Anderson began these writings in 1971. The first writings were published in 1985. On a personal note, when Mr. Anderson was asked to describe the writings and what he felt their message was he responded,'Spiritual procreation. Mankind has yet to distinguish the two sexes on the spiritual level. In this failure lies the root of our problems and why we cannot yet touch the eternal together. The message of man and woman balance brings each of us together in love with our eternal other half right now.'

Many books on human rights either concentrate on human rights as fundamental moral rights with little attention to international human rights, or discount moral human rights and focus on international human rights. The Moral Dimensions of Human Rights takes a broad approach by discussing all three species of human rights - moral, international, and national -at length. At the same time, Carl Wellman pays special attention to the moral reasons that are relevant to each kind of human rights. The book has three parts. In the first, Wellman develops an original view of the nature and grounds of moral human rights based on his previous publications in the general theory of rights, especially Real Rights. The next part explains how moral human rights are relevant both to the justification and to the interpretation of human rights in international law and identifies several other relevant moral considerations. In the third part, the author argues that different kinds of moral and international human rights ought to be incorporated into national legal systems in four distinct ways-recognition in a written constitution, judicial decisions, legislation, and ratified human rights treaties.

In the last half of the twentieth century, legalized segregation ended in the southern United States, apartheid ended in South Africa, women in many parts of the world came to be recognized as having equal rights with men, persons with disabilities came to be recognized as having rights to develop and exercise their human capabilities, colonial peoples'rights of self-determination were recognized, and rights of gays and lesbians have begun to be recognized. It is hard not to see these developments as examples of real moral progress. But what is moral progress? In this book, William Talbott offers a surprising answer to that question. He proposes a consequentialist meta-theoretical principle of moral and legal progress, the'main principle', to explain why these changes are examples of moral and legal progress. On Talbott's account, improvements to our moral or legal practices are changes that, when evaluated as a practice, contribute to equitably promoting well-being. Talbott uses the main principle to explain why almost all the substantive moral norms and principles used in moral or legal reasoning have exceptions and why it is almost inevitable that, no matter how much we improve them, there will always be more exceptions. This explanation enables Talbott to propose a new, non-skeptical understanding of what has been called the'naturalistic fallacy'. Talbott uses the main principle to complete the project begun in his 2005 book of identifying the human rights that should be universal-that is, legally guaranteed in all human societies. Talbott identifies a list of fourteen robust, inalienable human rights. Talbott contrasts his consequentialist (though not utilitarian) account with many of the most influential nonconsequentialist accounts of morality and justice in the philosophical literature, including those of Ronald Dworkin, Jurgen Habermas, Martha Nussbaum, Phillip Pettit, John Rawls, T.M. Scanlon, Amartya Sen, Judith Thomson.

Humans are good at making war—and much less successful at making peace. Genocide, torture, slavery, and other crimes against humanity are gross violations of human rights that are frequently perpetrated and legitimized in the name of nationalism, militarism, and economic development. This book tackles the question of how to make peace by taking a critical look at the primary political mechanism used to'repair'the many injuries suffered in war. With an explicit focus on reparations and human rights, it examines the broad array of abuses being perpetrated in the modern era, from genocide to loss of livelihood. Based on the experiences of anthropologists and others who document abuses and serve as expert witnesses, case studies from around the world offer insight into reparations proceedings; the ethical struggles associated with attempts to secure reparations; the professional and personal risks to researchers, victims, and human rights advocates; and how to come to terms with the political compromises of reparations in the face of the human need for justice. Waging War, Making Peace promises to be a major contribution to public policy, political science, international relations, and human rights and peace research.

The international doctrine of human rights is one of the most ambitious parts of the settlement of World War II. Since then, the language of human rights has become the common language of social criticism in global political life. This book is a theoretical examination of the central idea of that language, the idea of a human right. In contrast to more conventional philosophical studies, the author takes a practical approach, looking at the history and political practice of human rights for guidance in understanding the central idea. The author presents a model of human rights as matters of international concern, whose violation by governments can justify international protective and restorative action ranging from intervention to assistance. He proposes a schema for justifying human rights and applies it to several controversial cases-rights against poverty, rights to democracy, and the human rights of women. Throughout, the book attends to some main reasons why people are sceptical about human rights, including the fear that human rights will be used by strong powers to advance their national interests. The book concludes by observing that contemporary human rights practice is vulnerable to several pathologies and argues the need for international collaboration to avoid them.

Business increasingly recognizes the importance of human rights. It is a major contributor to economic growth around the world and, as an essential vehicle for human progress, it helps underpin global human rights. This publication explains universally recognized human rights in a way that makes sense to business. It illustrates, through the use of case studies and suggested practical actions, how human rights are relevant in a corporate context and how human rights issues can be managed. It is also a tool for companies wanting to engage in activities in support of human rights.