By Keith Soko
Do religions in basic terms upload to international tensions this day? should still religions be excluded from the human rights debate? Politically, a mounting rigidity among japanese and western cultures with regards to human rights turns out to proceed. even if, in reading divergent non secular worldviews on that subject, Buddhism and Christianity, Soko reveals contract, complementarity, and advocacy. moreover, either traditions rigidity tasks towards the surroundings as an important part within the human rights dialogue. therefore, Soko emphasizes the significance of the position of faith within the carrying on with improvement of an international ethic and the concern of the idea that of human rights in operating towards international social justice. He concludes that religions advocacy for human rights bargains a shining replacement to the darkish failure of the fundamentalist worldview . . . and likewise stands not like an earthly, relativist tradition which denies our universal humanity and our duties towards the earth.
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Extra resources for A Mounting East-West Tension. Buddhist-Christian Dialogue on Human Rights, Social Justice & a Global Ethic (Marquette Studies in Theology)
George argues that international law may actually “call particular religions to a higher standard than current beliefs, practices, and even the inner disposition of individual believers allow” (George 1996, 368). ” He explains that “if international law can challenge particular religious communities to transcend the boundaries of their own belief systems, to think and act more inclusively, to reassess their views of women, of cultures and races, … of nonhuman species, of outer space, … of future generations … – all current or potential topics of international law-then this suggests that international law has a transformative, and in that sense a transcendental or religious, dimension or capacity” (ibid.
Certainly it is not. Arlene Swidler writes that “neither the term nor the concept is traditional in religious thought,” yet “dealing as they do with our basic understanding of what it means to be human, what we are doing on this earth, and how we ought to relate to one another, human rights are at the center of religious thought and practice” (A. Swidler 1982, vii). Cox and Sharma argue that “if one goes to the core ideas, central values of human dignity and well-being, basic scriptures, most powerful images, exemplary persons, and key interpreters in these traditions, a wealth of constructive material can be found” (Cox and Sharma 1994, 62).
Locke wrote that “men living together according to reason, without a common superior on earth, with authority to judge between them, is properly the state of nature” (Locke cited in Jack Mahoney, 319). The tie between “rights,” “nature,” and God can be seen in the documents of the American colonies. Henry explains that “the American political charter documents insisted on the Creator’s role as the transcendent ground of unalienable rights,” noting that “the appeal to natural rights emerged only after extensive colonial political debate” (Henry 1986, 38).
A Mounting East-West Tension. Buddhist-Christian Dialogue on Human Rights, Social Justice & a Global Ethic (Marquette Studies in Theology) by Keith Soko