Global human rights, peace and cultural difference: Huntington and the political philosophy of international relations
David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jack Alan Reynolds
Learn more about PhilPapers
Kantian Review 6 (1):5-34 (2002)
In 1989, the age of power political realism ended. The conditions were set to replace the prevailing Hobbesian model of peace by deterrence with the considerably more challenging Kantian model of peace by right. If, however, Huntington's paradigm of fighting civilizations were right, we would have to forget Kant and remember Hobbes. Sober rationality, healthy distrust, striving for power accumulation and all the other instruments from the realist's toolbox of political prudence are very well suited to facilitate political self-assertion in an age of violently clashing cultures. However, this helplessness is not well grounded. Considering that from the very beginning liberalism is a theory of religious and ethical pluralism and well-experienced in dealing with problems of multiculturalism, it is at least possible to argue for a weak liberal universalism which provides normative foundations for a global order of peacefully living together. Of course, conceptual and moral modesty is crucial. If the human rights doctrine wants to defend its universal claim in the face of cultural diversity , it has to restrict itself to the conditions of esse: the pre-cultural and sheer natural conditions of human being and human coexistence. However, the formulation of the conditions of bene esse has to be left to culture and its authorities and belief systems which buttress a cultural constitution of meaning, both theologically and metaphysically. Traditional natural rights theory knew that both have to go together, and that the esse-enabling duties necessarily enjoy priority. No cultural conception of thriving life and existential significance can be accepted which contradicts the fundamental imperatives and conditions of pure human existence and coexistence
|Keywords||No keywords specified (fix it)|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
Jeremy Waldron (1992). 'Nonsense Upon Stilts': Bentham, Burke and Marx on the Rights of Man. Studies in Soviet Thought 43 (1):68-71.
Dominique Auffret (1990). Alexandre Kojève la Philosophie, l'Etat, la Fin de L'Histoire. Monograph Collection (Matt - Pseudo).
Al Kojève (1950). Introduction à la lecture de Hegel. Revue Philosophique de la France Et de l'Etranger 140:197.
Yosef Lapid & Friedrich V. Kratochwil (1996). The Return of Culture and Identity in Ir Theory. Monograph Collection (Matt - Pseudo).
Citations of this work BETA
No citations found.
Similar books and articles
Christine Chwaszcza (2007). Moral Responsibility and Global Justice: A Human Rights Approach. Nomos.
Rowan Cruft (2005). Human Rights, Individualism and Cultural Diversity. Critical Review of International Social and Political Philosophy 8 (3):265-287.
Michael Goodhart (2008). Human Rights and Global Democracy. Ethics and International Affairs 22 (4):395-420.
Ian M. Sullivan (2010). John Dewey, Confucius, and Global Philosophy (Review). Philosophy East and West 60 (3):427-430.
Roland Pierik & Wouter Werner (2005). Cosmopolitism, Global Justice and International Law. The Leiden Journal of International Law 18 (4):679-684.
Simon Caney (2005). Justice Beyond Borders: A Global Political Theory. Oxford University Press.
Added to index2009-01-28
Total downloads15 ( #241,100 of 1,906,946 )
Recent downloads (6 months)1 ( #468,570 of 1,906,946 )
How can I increase my downloads?