Vulnerability and Human RightsPenn State Press, 29 oct. 2015 - 160 pagini The mass violence of the twentieth century’s two world wars—followed more recently by decentralized and privatized warfare, manifested in terrorism, ethnic cleansing, and other localized forms of killing—has led to a heightened awareness of human beings’ vulnerability and the precarious nature of the institutions they create to protect themselves from violence and exploitation. This vulnerability, something humans share amid the diversity of cultural beliefs and values that mark their differences, provides solid ground on which to construct a framework of human rights. Bryan Turner undertakes this task here, developing a sociology of rights from a sociology of the human body. His blending of empirical research with normative analysis constitutes an important step forward for the discipline of sociology. Like anthropology, sociology has traditionally eschewed the study of justice as beyond the limits of a discipline that pays homage to cultural relativism and the “value neutrality” of positivistic science. Turner’s expanded approach accordingly involves a truly interdisciplinary dialogue with the literature of economics, law, medicine, philosophy, political science, and religion. |
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... cosmopolitanism in the conclusion. I am responsible for any remaining flaws and infelicities. Finally, let me express my gratitude to my wife, Eileen Richardson, for her care and companionship, without which this study would never have ...
... cosmopolitanism. Taking human rights seriously reflects an ethic of cosmopolitanism that can be associated with the Enlightenment. Specifically, the cosmopolitan philosophy of the German Enlightenment grew, in part, from the philosopher ...
... life. Leibniz's positive celebration establishes the foundation for modern cosmopolitanism, and within his hermeneutics, there is a more general recipe for ''virtue ethics.'' In this notion, following Aristotle, CRIMES AGAINST HUMANITY 21.
... cosmopolitanism at the core of virtue ethics, we can recognize that the components of cosmopolitan virtue are as follows: irony, both as a method and as a value, in order to achieve some emotional distance from our own culture ...
... cosmopolitanism can be simply a return to classical cosmopolitanism or religious universalism. Cosmopolitan irony is generally incompatible with these forms of nostalgia, because our contemporary dilemmas cannot be solved simply by a ...
Cuprins
1 | |
25 | |
3 Cultural Rights and Critical Recognition Theory | 45 |
4 Reproductive and Sexual Rights | 69 |
5 Rights of Impairment and Disability | 89 |
6 Rights of the Body | 111 |
7 Old and New Xenophobia | 129 |
References | 143 |
Index | 151 |
Back Cover | 157 |