By Keith Soko
Do religions in basic terms upload to international tensions this day? may still religions be excluded from the human rights debate? Politically, a mounting stress among japanese and western cultures as regards to human rights turns out to proceed. in spite of the fact that, in interpreting divergent spiritual worldviews on that subject, Buddhism and Christianity, Soko reveals 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 an international ethic and the concern of the concept 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 in addition stands unlike 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
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). In addition, they reflect that “differing cultures can arrive at a similar conclusion about rights by rather different routes” (ibid. 77). ” Many argue that the language of “human rights” is another form of Western imperialism upon the East, forcing those religions to succumb to Western concepts (see Panikkar 1982).
In addition, he notes Catholic social teachings, which “simultaneously reject radical individualism, advance a thoroughly social understanding of the person and the importance of the community as well as duties and virtues oriented to the common good, and yet accept human rights in their three generations” (ibid. 367). W. ” He observes that “if you claim some special distinction for the West … you are probably defining human rights in such narrow terms as to render them unrecognizable or inoperable for others” (DeBary 1988, 184).
G. versions of 1 • The Concept of Human Rights & Its Importance 47 the Golden Rule) amongst different religions seems to offer prima facie evidence, at least, for moral common ground as a reality” (Donovan 1986, 368). ), who argued for the belief in the basic goodness of all human beings and the experience of compassion. He observed: I say that every man has a heart that pities others, for the heart of every man is moved by fear and horror, tenderness and mercy, if he suddenly sees a child about to fall into a well.