The possibility of a cosmopolitan ethical order based on the idea of universal human rights

Millenium

Volumn 27, Issue 3, 1998, Pages 523-541

  Charvet, John ^a  

^a NONE

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EID: 0000559759     PISSN: 03058298     EISSN: None     Source Type: Journal    
DOI: 10.1177/03058298980270031101     Document Type: Article

References (29)

1. See Hedley Bull, The Anarchical Society (London: Macmillan, 1977), and Terry Nardin, Law, Morality and the Relations between States (Princeton, NJ: Princeton University Press, 1983). It should be noted that both Bull and Nardin qualify the view I have attributed to them: Nardin does so in Part Three of the above book and Bull in his Justice and International Relations (Waterloo: University of Waterloo Press, 1983).
2. See Hedley Bull, The Anarchical Society (London: Macmillan, 1977), and Terry Nardin, Law, Morality and the Relations between States (Princeton, NJ: Princeton University Press, 1983). It should be noted that both Bull and Nardin qualify the view I have attributed to them: Nardin does so in Part Three of the above book and Bull in his Justice and International Relations (Waterloo: University of Waterloo Press, 1983).
3. See Hedley Bull, The Anarchical Society (London: Macmillan, 1977), and Terry Nardin, Law, Morality and the Relations between States (Princeton, NJ: Princeton University Press, 1983). It should be noted that both Bull and Nardin qualify the view I have attributed to them: Nardin does so in Part Three of the above book and Bull in his Justice and International Relations (Waterloo: University of Waterloo Press, 1983).
4. Charles Beitz, 'Cosmopolitan Liberalism and the States System', in Chris Brown (ed.), Political Restructuring in Europe: Ethical Perspectives (London: Routledge, 1994), p. 124.
5. Brian Barry, 'A Cosmopolitan Perspective', in David Mapel and Terry Nardin (eds.), International Society and Ethics (Princeton, NJ: Princeton University Press, 1998) pp. 144-46.
6. Barry's ground for rejecting appeals to conceptions of the good is what he calls a moderate scepticism regarding such beliefs. See Brian Barry, Justice as Impartiality (Oxford: Oxford University Press, 1995), pp. 168-73.
7. Ibid., p.8
8. My reason for calling the belief that equality is a good in itself bizarre is that it involves thinking that there is something inherently good about any two things being the same in some or all respects such as two trees being the same height.
9. The Declaration begins thus: 'Whereas recognition of the inherent dignity...of all members of the human family...and continues to talk about the dignity and worth of the human person'. Universal Declaration of Human Rights (United Nations Department of Public Information, DPI/876-40911, 1988).
10. In my view the difference between talk of natural rights and human rights is of no significance.
11. See John Locke, Two Treatises of Government (Cambridge: Cambridge University Press, 1964), Book II, Paragraph 6.
12. John Stuart Mill, On Liberty (London: J.M. Dent and Sons, 1944), p. 74.
13. A full account of my views on these matters can be found in John Charvet, The Idea of an Ethical Community (Ithaca, NY: Cornell University Press, 1995). A briefer account that is directly relevant to international ethics can be found in John Charvet, 'International Society from a Contractarian Perspective' in Mapel and Nardin (eds.), op. cit., in note 3, Chapter 7.
14. A full account of my views on these matters can be found in John Charvet, The Idea of an Ethical Community (Ithaca, NY: Cornell University Press, 1995). A briefer account that is directly relevant to international ethics can be found in John Charvet, 'International Society from a Contractarian Perspective' in Mapel and Nardin (eds.), op. cit., in note 3, Chapter 7.
15. Beitz, op. cit., p. 124, and Barry, op. cit., in note 3, p. 144.
16. Beitz, op. cit., p. 124, and Barry, op. cit., in note 3, p. 144.
17. Immanuel Kant, The Metaphysical Elements of Justice (Indianapolis, IN: Library of Liberal Arts, 1965), pp. 70-77.
18. Immanuel Kant, 'Perpetual Peace', in Kant's Political Writings, ed. II. Reis (Cambridge: Cambridge University Press, 1970), pp.102-105.
19. For example, see Jack Donnelly, Universal Human Rights in Theory and Practice (Ithaca, NY: Cornell University Press, 1989), Chapter 3 . Fred Halliday specifically states, contrary to my view, that the core sacred texts of Islam have no doctrine of human rights, since they are concerned with obligations to God and the ruler. See Fred Halliday, 'Relativism and Universalism in Human Rights: The Case of the Islamic Middle East', Political Studies (Vol. XLIII, Special Issue, 1995), p. 161.
20. For example, see Jack Donnelly, Universal Human Rights in Theory and Practice (Ithaca, NY: Cornell University Press, 1989), Chapter 3 . Fred Halliday specifically states, contrary to my view, that the core sacred texts of Islam have no doctrine of human rights, since they are concerned with obligations to God and the ruler. See Fred Halliday, 'Relativism and Universalism in Human Rights: The Case of the Islamic Middle East', Political Studies (Vol. XLIII, Special Issue, 1995), p. 161.
21. Donnelly, op. cit., in note 14, p. 51. For a defence of the individualist theory of rights, see Joel Feinberg, 'The Nature and Value of Rights', in his Rights, Justice and the Bounds of Liberty (Princeton, NJ: Princeton University Press, 1980). See also H.L.A. Hart, 'Are There Any Natural Rights', Philosophical Review (Vol. 64, No. 2, 1955).
22. Donnelly, op. cit., in note 14, p. 51. For a defence of the individualist theory of rights, see Joel Feinberg, 'The Nature and Value of Rights', in his Rights, Justice and the Bounds of Liberty (Princeton, NJ: Princeton University Press, 1980). See also H.L.A. Hart, 'Are There Any Natural Rights', Philosophical Review (Vol. 64, No. 2, 1955).
23. Immanuel Kant, Grounding for the Metaphysics of Morals (Indianapolis, IN: Hackett Publishing Company, 1981), pp. 39-40.
24. These duties from the Sharia are listed in Hamid Enayat, Modern Islamic Political Thought (London: Macmillan, 1982), p. 106.
25. Hegel's criticism of Kant's empty formalism can be found in G.W.F. Hegel, Philosophy of Right (Cambridge: Cambridge University Press, 1991), Paragraphs 103-105.
26. Other religious communities may be tolerated without being given full and equal membership of the polity. They may even possess substantial communal autonomy.
27. See Donnelly, op. cit., in note 14, Chapter 8.
28. John Rawls, 'The Law of Peoples', in Susan Hurley and Stephen Shute (eds.), On Human Rights: The Oxford Amnesty Lectures (New York, NY: Basic Books, 1993), pp. 41-82.
29. As a matter of fact, Marxist inspired communist regimes are not that radical in abolishing private life and standardly preserve the family.