By Keith Soko
Do religions purely upload to worldwide tensions this day? should still religions be excluded from the human rights debate? Politically, a mounting pressure among jap and western cultures with reference 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 unearths 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 function 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 deals a shining substitute to the darkish failure of the fundamentalist worldview . . . and in addition stands unlike an earthly, relativist tradition which denies our universal humanity and our tasks 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)
115). Sobrino asserts that “religion contains the basic ethical affirmation that giving life is good, and that good is fundamentally defined as giving life” (ibid. 116). Thus, he concludes that “in religion in any of its forms, there is something good and positive that can unite human beings to work for peace and promote greater social justice and commitment to such things as liberation” (ibid. 125). This universal moral sense is a key component in the discussion of religion and human rights. Mark Juergensmeyer observes that every single religious tradition affirms not only its peculiar version of truth but the universality of truth itself.
This shows that no man is without a merciful, tender heart, no man is without a heart for shame and hatred, no man is without a heart to give way and yield, no man is without a heart for right and wrong (Cited in Hick 1992, 158). (Mencius was an orthodox Confucian philosopher who systematized Confucius’ teachings. See Jonathan Z. ) Yet, while there may be a moral common ground, is the language of “human rights” common in the various traditions? 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.
Panikkar emphasizes that the philosophical assumptions behind the concept of human rights in general, and the Universal Declaration in particular, are Western. Is the concept of human rights a universal concept? For Panikkar, “the answer is a plain no” (ibid. 84). ). He argues that “there are no trans-cultural values, for the simple reason that a value exists as such only in a given cultural context” (ibid. 87). ). He continues that “myriad examples from the past, especially regarding the West, are all too striking for one not to be wary of the danger of repeating what was done in the name of the one God, the one Empire, the one Religion, and what is nowadays being done under the aegis of the one Science and the one Technology” (ibid.