Cultural diversity and international political theory: From the requirement to 'mutual respect'?

Review of International Studies

Volumn 26, Issue 2, 2000, Pages 199-213

  Brown, Chris ^a  

^a UNIVERSITY OF SOUTHAMPTON   (United Kingdom)

Author keywords

[No Author keywords available]

Indexed keywords

EID: 0040182572     PISSN: 02602105     EISSN: None     Source Type: Journal    
DOI: 10.1017/S0260210500001996     Document Type: Article

References (58)

1. For a small representative sample see, Josef Lapid and Friedrich Kratochwil (eds.), The Return of Culture and Identity in International Relations Theory (Boulder CO: Lynne Rienner, 1996); Peter J. Katzenstein (ed.), The Culture of National Security: Norms and Identity in World Politics (New York: Columbia University Press, 1996); Will Kymlicka, Multicultural Citizenship (Oxford: Clarendon Press, 1995); Amy Gutman (ed.), Multiculturalism: Examining the Politics of Recognition (Princeton: Princeton University Press, 1994); John Rawls, 'The Law of Peoples', in Stephen Shute and Susan Hurley (eds.), On Human Rights: the Oxford Amnesty Lectures, 1993 (New York: Basic Books, 1993); Peter Jones, 'Political Theory and Cultural Diversity', Contemporary Research in Social and Political Philosophy, 1 (1998), pp. 28-62; B. K. Matilal, 'Ethical Relativism and Confrontation of Cultures', in M. Krauss (ed.), Relativism (Notre Dame, IN: University of Notre Dame Press, 1989), Samuel Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon and Schuster, 1996); Alison D. Renteln, Universal Human Rights: Universalism vs. Relativism (London: Sage, 1990). Stephanie Lawson, 'Democracy and the Problem of Cultural Relativism: Normative Issues for International Politics', Global Society, 12 (1998), pp. 251-70; Brian Barry, 'The Limits of Cultural Politics', Review of International Studies, 24 (1998), pp. 307-19.
2. For a small representative sample see, Josef Lapid and Friedrich Kratochwil (eds.), The Return of Culture and Identity in International Relations Theory (Boulder CO: Lynne Rienner, 1996); Peter J. Katzenstein (ed.), The Culture of National Security: Norms and Identity in World Politics (New York: Columbia University Press, 1996); Will Kymlicka, Multicultural Citizenship (Oxford: Clarendon Press, 1995); Amy Gutman (ed.), Multiculturalism: Examining the Politics of Recognition (Princeton: Princeton University Press, 1994); John Rawls, 'The Law of Peoples', in Stephen Shute and Susan Hurley (eds.), On Human Rights: the Oxford Amnesty Lectures, 1993 (New York: Basic Books, 1993); Peter Jones, 'Political Theory and Cultural Diversity', Contemporary Research in Social and Political Philosophy, 1 (1998), pp. 28-62; B. K. Matilal, 'Ethical Relativism and Confrontation of Cultures', in M. Krauss (ed.), Relativism (Notre Dame, IN: University of Notre Dame Press, 1989), Samuel Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon and Schuster, 1996); Alison D. Renteln, Universal Human Rights: Universalism vs. Relativism (London: Sage, 1990). Stephanie Lawson, 'Democracy and the Problem of Cultural Relativism: Normative Issues for International Politics', Global Society, 12 (1998), pp. 251-70; Brian Barry, 'The Limits of Cultural Politics', Review of International Studies, 24 (1998), pp. 307-19.
3. For a small representative sample see, Josef Lapid and Friedrich Kratochwil (eds.), The Return of Culture and Identity in International Relations Theory (Boulder CO: Lynne Rienner, 1996); Peter J. Katzenstein (ed.), The Culture of National Security: Norms and Identity in World Politics (New York: Columbia University Press, 1996); Will Kymlicka, Multicultural Citizenship (Oxford: Clarendon Press, 1995); Amy Gutman (ed.), Multiculturalism: Examining the Politics of Recognition (Princeton: Princeton University Press, 1994); John Rawls, 'The Law of Peoples', in Stephen Shute and Susan Hurley (eds.), On Human Rights: the Oxford Amnesty Lectures, 1993 (New York: Basic Books, 1993); Peter Jones, 'Political Theory and Cultural Diversity', Contemporary Research in Social and Political Philosophy, 1 (1998), pp. 28-62; B. K. Matilal, 'Ethical Relativism and Confrontation of Cultures', in M. Krauss (ed.), Relativism (Notre Dame, IN: University of Notre Dame Press, 1989), Samuel Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon and Schuster, 1996); Alison D. Renteln, Universal Human Rights: Universalism vs. Relativism (London: Sage, 1990). Stephanie Lawson, 'Democracy and the Problem of Cultural Relativism: Normative Issues for International Politics', Global Society, 12 (1998), pp. 251-70; Brian Barry, 'The Limits of Cultural Politics', Review of International Studies, 24 (1998), pp. 307-19.
4. For a small representative sample see, Josef Lapid and Friedrich Kratochwil (eds.), The Return of Culture and Identity in International Relations Theory (Boulder CO: Lynne Rienner, 1996); Peter J. Katzenstein (ed.), The Culture of National Security: Norms and Identity in World Politics (New York: Columbia University Press, 1996); Will Kymlicka, Multicultural Citizenship (Oxford: Clarendon Press, 1995); Amy Gutman (ed.), Multiculturalism: Examining the Politics of Recognition (Princeton: Princeton University Press, 1994); John Rawls, 'The Law of Peoples', in Stephen Shute and Susan Hurley (eds.), On Human Rights: the Oxford Amnesty Lectures, 1993 (New York: Basic Books, 1993); Peter Jones, 'Political Theory and Cultural Diversity', Contemporary Research in Social and Political Philosophy, 1 (1998), pp. 28-62; B. K. Matilal, 'Ethical Relativism and Confrontation of Cultures', in M. Krauss (ed.), Relativism (Notre Dame, IN: University of Notre Dame Press, 1989), Samuel Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon and Schuster, 1996); Alison D. Renteln, Universal Human Rights: Universalism vs. Relativism (London: Sage, 1990). Stephanie Lawson, 'Democracy and the Problem of Cultural Relativism: Normative Issues for International Politics', Global Society, 12 (1998), pp. 251-70; Brian Barry, 'The Limits of Cultural Politics', Review of International Studies, 24 (1998), pp. 307-19.
5. For a small representative sample see, Josef Lapid and Friedrich Kratochwil (eds.), The Return of Culture and Identity in International Relations Theory (Boulder CO: Lynne Rienner, 1996); Peter J. Katzenstein (ed.), The Culture of National Security: Norms and Identity in World Politics (New York: Columbia University Press, 1996); Will Kymlicka, Multicultural Citizenship (Oxford: Clarendon Press, 1995); Amy Gutman (ed.), Multiculturalism: Examining the Politics of Recognition (Princeton: Princeton University Press, 1994); John Rawls, 'The Law of Peoples', in Stephen Shute and Susan Hurley (eds.), On Human Rights: the Oxford Amnesty Lectures, 1993 (New York: Basic Books, 1993); Peter Jones, 'Political Theory and Cultural Diversity', Contemporary Research in Social and Political Philosophy, 1 (1998), pp. 28-62; B. K. Matilal, 'Ethical Relativism and Confrontation of Cultures', in M. Krauss (ed.), Relativism (Notre Dame, IN: University of Notre Dame Press, 1989), Samuel Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon and Schuster, 1996); Alison D. Renteln, Universal Human Rights: Universalism vs. Relativism (London: Sage, 1990). Stephanie Lawson, 'Democracy and the Problem of Cultural Relativism: Normative Issues for International Politics', Global Society, 12 (1998), pp. 251-70; Brian Barry, 'The Limits of Cultural Politics', Review of International Studies, 24 (1998), pp. 307-19.
6. For a small representative sample see, Josef Lapid and Friedrich Kratochwil (eds.), The Return of Culture and Identity in International Relations Theory (Boulder CO: Lynne Rienner, 1996); Peter J. Katzenstein (ed.), The Culture of National Security: Norms and Identity in World Politics (New York: Columbia University Press, 1996); Will Kymlicka, Multicultural Citizenship (Oxford: Clarendon Press, 1995); Amy Gutman (ed.), Multiculturalism: Examining the Politics of Recognition (Princeton: Princeton University Press, 1994); John Rawls, 'The Law of Peoples', in Stephen Shute and Susan Hurley (eds.), On Human Rights: the Oxford Amnesty Lectures, 1993 (New York: Basic Books, 1993); Peter Jones, 'Political Theory and Cultural Diversity', Contemporary Research in Social and Political Philosophy, 1 (1998), pp. 28-62; B. K. Matilal, 'Ethical Relativism and Confrontation of Cultures', in M. Krauss (ed.), Relativism (Notre Dame, IN: University of Notre Dame Press, 1989), Samuel Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon and Schuster, 1996); Alison D. Renteln, Universal Human Rights: Universalism vs. Relativism (London: Sage, 1990). Stephanie Lawson, 'Democracy and the Problem of Cultural Relativism: Normative Issues for International Politics', Global Society, 12 (1998), pp. 251-70; Brian Barry, 'The Limits of Cultural Politics', Review of International Studies, 24 (1998), pp. 307-19.
7. For a small representative sample see, Josef Lapid and Friedrich Kratochwil (eds.), The Return of Culture and Identity in International Relations Theory (Boulder CO: Lynne Rienner, 1996); Peter J. Katzenstein (ed.), The Culture of National Security: Norms and Identity in World Politics (New York: Columbia University Press, 1996); Will Kymlicka, Multicultural Citizenship (Oxford: Clarendon Press, 1995); Amy Gutman (ed.), Multiculturalism: Examining the Politics of Recognition (Princeton: Princeton University Press, 1994); John Rawls, 'The Law of Peoples', in Stephen Shute and Susan Hurley (eds.), On Human Rights: the Oxford Amnesty Lectures, 1993 (New York: Basic Books, 1993); Peter Jones, 'Political Theory and Cultural Diversity', Contemporary Research in Social and Political Philosophy, 1 (1998), pp. 28-62; B. K. Matilal, 'Ethical Relativism and Confrontation of Cultures', in M. Krauss (ed.), Relativism (Notre Dame, IN: University of Notre Dame Press, 1989), Samuel Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon and Schuster, 1996); Alison D. Renteln, Universal Human Rights: Universalism vs. Relativism (London: Sage, 1990). Stephanie Lawson, 'Democracy and the Problem of Cultural Relativism: Normative Issues for International Politics', Global Society, 12 (1998), pp. 251-70; Brian Barry, 'The Limits of Cultural Politics', Review of International Studies, 24 (1998), pp. 307-19.
8. For a small representative sample see, Josef Lapid and Friedrich Kratochwil (eds.), The Return of Culture and Identity in International Relations Theory (Boulder CO: Lynne Rienner, 1996); Peter J. Katzenstein (ed.), The Culture of National Security: Norms and Identity in World Politics (New York: Columbia University Press, 1996); Will Kymlicka, Multicultural Citizenship (Oxford: Clarendon Press, 1995); Amy Gutman (ed.), Multiculturalism: Examining the Politics of Recognition (Princeton: Princeton University Press, 1994); John Rawls, 'The Law of Peoples', in Stephen Shute and Susan Hurley (eds.), On Human Rights: the Oxford Amnesty Lectures, 1993 (New York: Basic Books, 1993); Peter Jones, 'Political Theory and Cultural Diversity', Contemporary Research in Social and Political Philosophy, 1 (1998), pp. 28-62; B. K. Matilal, 'Ethical Relativism and Confrontation of Cultures', in M. Krauss (ed.), Relativism (Notre Dame, IN: University of Notre Dame Press, 1989), Samuel Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon and Schuster, 1996); Alison D. Renteln, Universal Human Rights: Universalism vs. Relativism (London: Sage, 1990). Stephanie Lawson, 'Democracy and the Problem of Cultural Relativism: Normative Issues for International Politics', Global Society, 12 (1998), pp. 251-70; Brian Barry, 'The Limits of Cultural Politics', Review of International Studies, 24 (1998), pp. 307-19.
9. For a small representative sample see, Josef Lapid and Friedrich Kratochwil (eds.), The Return of Culture and Identity in International Relations Theory (Boulder CO: Lynne Rienner, 1996); Peter J. Katzenstein (ed.), The Culture of National Security: Norms and Identity in World Politics (New York: Columbia University Press, 1996); Will Kymlicka, Multicultural Citizenship (Oxford: Clarendon Press, 1995); Amy Gutman (ed.), Multiculturalism: Examining the Politics of Recognition (Princeton: Princeton University Press, 1994); John Rawls, 'The Law of Peoples', in Stephen Shute and Susan Hurley (eds.), On Human Rights: the Oxford Amnesty Lectures, 1993 (New York: Basic Books, 1993); Peter Jones, 'Political Theory and Cultural Diversity', Contemporary Research in Social and Political Philosophy, 1 (1998), pp. 28-62; B. K. Matilal, 'Ethical Relativism and Confrontation of Cultures', in M. Krauss (ed.), Relativism (Notre Dame, IN: University of Notre Dame Press, 1989), Samuel Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon and Schuster, 1996); Alison D. Renteln, Universal Human Rights: Universalism vs. Relativism (London: Sage, 1990). Stephanie Lawson, 'Democracy and the Problem of Cultural Relativism: Normative Issues for International Politics', Global Society, 12 (1998), pp. 251-70; Brian Barry, 'The Limits of Cultural Politics', Review of International Studies, 24 (1998), pp. 307-19.
10. For a small representative sample see, Josef Lapid and Friedrich Kratochwil (eds.), The Return of Culture and Identity in International Relations Theory (Boulder CO: Lynne Rienner, 1996); Peter J. Katzenstein (ed.), The Culture of National Security: Norms and Identity in World Politics (New York: Columbia University Press, 1996); Will Kymlicka, Multicultural Citizenship (Oxford: Clarendon Press, 1995); Amy Gutman (ed.), Multiculturalism: Examining the Politics of Recognition (Princeton: Princeton University Press, 1994); John Rawls, 'The Law of Peoples', in Stephen Shute and Susan Hurley (eds.), On Human Rights: the Oxford Amnesty Lectures, 1993 (New York: Basic Books, 1993); Peter Jones, 'Political Theory and Cultural Diversity', Contemporary Research in Social and Political Philosophy, 1 (1998), pp. 28-62; B. K. Matilal, 'Ethical Relativism and Confrontation of Cultures', in M. Krauss (ed.), Relativism (Notre Dame, IN: University of Notre Dame Press, 1989), Samuel Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon and Schuster, 1996); Alison D. Renteln, Universal Human Rights: Universalism vs. Relativism (London: Sage, 1990). Stephanie Lawson, 'Democracy and the Problem of Cultural Relativism: Normative Issues for International Politics', Global Society, 12 (1998), pp. 251-70; Brian Barry, 'The Limits of Cultural Politics', Review of International Studies, 24 (1998), pp. 307-19.
11. For a small representative sample see, Josef Lapid and Friedrich Kratochwil (eds.), The Return of Culture and Identity in International Relations Theory (Boulder CO: Lynne Rienner, 1996); Peter J. Katzenstein (ed.), The Culture of National Security: Norms and Identity in World Politics (New York: Columbia University Press, 1996); Will Kymlicka, Multicultural Citizenship (Oxford: Clarendon Press, 1995); Amy Gutman (ed.), Multiculturalism: Examining the Politics of Recognition (Princeton: Princeton University Press, 1994); John Rawls, 'The Law of Peoples', in Stephen Shute and Susan Hurley (eds.), On Human Rights: the Oxford Amnesty Lectures, 1993 (New York: Basic Books, 1993); Peter Jones, 'Political Theory and Cultural Diversity', Contemporary Research in Social and Political Philosophy, 1 (1998), pp. 28-62; B. K. Matilal, 'Ethical Relativism and Confrontation of Cultures', in M. Krauss (ed.), Relativism (Notre Dame, IN: University of Notre Dame Press, 1989), Samuel Huntington, The Clash of Civilizations and the Remaking of World Order (New York: Simon and Schuster, 1996); Alison D. Renteln, Universal Human Rights: Universalism vs. Relativism (London: Sage, 1990). Stephanie Lawson, 'Democracy and the Problem of Cultural Relativism: Normative Issues for International Politics', Global Society, 12 (1998), pp. 251-70; Brian Barry, 'The Limits of Cultural Politics', Review of International Studies, 24 (1998), pp. 307-19.
12. 'Culture' is a highly contested term, and it would be easy to spend the rest of this article attempting a definition. For this reason it will be left here undefined, on the principle that readers will have a rough intuitive sense of what is involved in the notion and that is all that is needed in this context.
13. The use of shorthand terms such as 'Western' is unavoidable but unfortunate. Clearly the West is not a single culture and some of the fiercest opponents of the idea of rights are indisputably 'Western' - see for example, Alasdair MacIntyre's characterization of a belief in rights as akin to a belief in unicorns and witches, After Virtue (Notre Dame, IN: Notre Dame University Press, 1981), p. 67.
14. See in particular Terry Nardin, Law, Morality and the Relations of States (Princeton, NJ: Princeton University Press, 1983), developing the thinking of the 'pluralist' wing of the English School, cf. N. J. Wheeler, 'Pluralist and Solidarist Conceptions of International Society', Millennium, 21 (1992), pp. 463-87.
15. See in particular Terry Nardin, Law, Morality and the Relations of States (Princeton, NJ: Princeton University Press, 1983), developing the thinking of the 'pluralist' wing of the English School, cf. N. J. Wheeler, 'Pluralist and Solidarist Conceptions of International Society', Millennium, 21 (1992), pp. 463-87.
16. Huntington, Clash of Civilizations; Francis Fukuyama, 'The End of History?', The National Interest, 16 (1989), pp. 3-16.
17. Huntington, Clash of Civilizations; Francis Fukuyama, 'The End of History?', The National Interest, 16 (1989), pp. 3-16.
18. Benjamin Barber, Jihad vs. McWorld (New York: Ballantine Books, 1996).
19. I mean, of course, 'I do not know how to think about these issues' but I wish to suggest that this is not (simply) a matter of my personal intellectual inadequacy; those who think otherwise and are completely confident of the rightness of their views - and I have met many such in presenting this article as a paper - will presumably have already stopped reading, if they started in the first place. Perhaps those who remain should place silent quotation marks around future uses of 'we' in acknowledgement that there is a potential problem here.
20. Mission Statement for the Foreign and Commonwealth Office, 12 May 1997 (http://fco.gov.uk/aboutfco/mission/).
21. 'Human Rights into the Next Century', Foreign Secretary's Keynote Speech, 17 July 1997.
22. The best source for the story of the Requirement is still Lewis Hanke, The Spanish Struggle for Justice in the Conquest of America (Philadelphia: University of Pennsylvania Press, 1949). See also the same author's Aristotle and the American Indians (London: Hollis & Carter, 1959).
23. The best source for the story of the Requirement is still Lewis Hanke, The Spanish Struggle for Justice in the Conquest of America (Philadelphia: University of Pennsylvania Press, 1949). See also the same author's Aristotle and the American Indians (London: Hollis & Carter, 1959).
24. Hanke, Spanish Struggle, p. 17.
25. Ibid., p. 33.
26. Ibid., p. 35.
27. Hanke, Spanish Struggle, p. 33.
28. It is, I am told, widely used in the school curriculum in Britain in precisely this way.
29. Monty Python's gangsters, the Piranha Brothers, come to mind. Dinsdale specialized in conventional violence nailing heads to the floor and the like, but Doug was much more frightening. 'He used sarcasm. He knew all the tricks, dramatic irony, metaphor, bathos, puns, parody, litotes and satire.' Graham Chapman et al., Monty Python's Flying Circus: Just the Words (London: Mandarin Paperbacks, 1990), p. 190.
30. D. Campbell, National Deconstruction: Violence, Identity and Justice in Bosnia (Minneapolis: University of Minnesota Press, 1998), p. 28.
31. See, e.g. A. W. H. Adkins, Moral Values and Political Behaviour in Ancient Greece (London: Chatto and Windus, 1972).
32. This is one of the reasons why the contemporary Western obsession with Islam as the 'Other' is misplaced Clearly there are family resemblances between Islam, Christianity and secularist humanism that do not exist between any of these positions and the religions of the East or, for that matter some contemporary 'New Age' religious movements.
33. This latter point has been picked up by feminists who signpost the ways in which Western political ideas have not simply provided a framework within which patriarchy could nourish, but have actually been based on patriarchal assumptions. The greatest achievement of Western political thought - the notion of the self-determining republican citizen - is unambiguously patriarchal. The soldier/citizen who since the time of classical Athens has provided us with the picture of what it means to be free, performed his public role in a context where women were restricted to the private sphere. See, e.g. Jean Bethke Elshtain, Public Man, Private Woman: Women in Social and Political Thought (Princeton, NJ: Princeton University Press, 1981).
34. B. Parekh, 'Non-Ethnocentric Universalism', Timothy Dunne and N. J. Wheeler (eds.), Human Rights in Global Politics (Cambridge: Cambridge University Press, 1999).
35. John Rawls, A Theory of Justice (Oxford: Oxford University Press, 1971), Jürgen Habermas, A Theory of Communicative Action, Parts I and II (Cambridge: Polity Press, 1984).
36. John Rawls, A Theory of Justice (Oxford: Oxford University Press, 1971), Jürgen Habermas, A Theory of Communicative Action, Parts I and II (Cambridge: Polity Press, 1984).
37. Thomas Scanlon 'Contractualism and Utilitarianism', in Amartya Sen and Bernard Williams (eds.), Utilitarianism and Beyond (Cambridge: Cambridge University Press, 1982).
38. Andrew Linklater, The Transformation of Political Community (Cambridge: Polity Press, 1998).
39. See J-F. Lyotard, The Postmodern Condition: A Report on Knowledge (Manchester: Manchester University Press, 1986), p. xxiv for 'incredulity towards metanarratives'.
40. Richard Rorty, 'Human Rights, Rationality and Sentimentality', in Stephen Shute and Susan Hurley (eds.), On Human Rights (New York: Basic Books, 1993) is his major explicit statement on these matters; it draws on the thoughts expressed in essays collected in Contingency, Irony and Solidarity (Cambridge: Cambridge University Press, 1989), Objectivity, Relativism and Truth (Cambridge: Cambridge University Press, 1991) and Truth and Progress (Cambridge: Cambridge University Press, 1998) - this latter containing his 'Human Rights, Rationality and Sentimentality' essay. The implications of Rorty's position for international political theory are discussed in Molly Cochran, 'The Liberal Ironist: Ethics and International Relations Theory', Millennium: Journal of International Studies, 25 (1996), pp 29-52. Anthony J. Langlois 'Redescribing Human Rights, Millennium 27 (1998), pp. 1-22 appeared too late to be considered here, but addresses a number of cognate themes.
41. Richard Rorty, 'Human Rights, Rationality and Sentimentality', in Stephen Shute and Susan Hurley (eds.), On Human Rights (New York: Basic Books, 1993) is his major explicit statement on these matters; it draws on the thoughts expressed in essays collected in Contingency, Irony and Solidarity (Cambridge: Cambridge University Press, 1989), Objectivity, Relativism and Truth (Cambridge: Cambridge University Press, 1991) and Truth and Progress (Cambridge: Cambridge University Press, 1998) - this latter containing his 'Human Rights, Rationality and Sentimentality' essay. The implications of Rorty's position for international political theory are discussed in Molly Cochran, 'The Liberal Ironist: Ethics and International Relations Theory', Millennium: Journal of International Studies, 25 (1996), pp 29-52. Anthony J. Langlois 'Redescribing Human Rights, Millennium 27 (1998), pp. 1-22 appeared too late to be considered here, but addresses a number of cognate themes.
42. Richard Rorty, 'Human Rights, Rationality and Sentimentality', in Stephen Shute and Susan Hurley (eds.), On Human Rights (New York: Basic Books, 1993) is his major explicit statement on these matters; it draws on the thoughts expressed in essays collected in Contingency, Irony and Solidarity (Cambridge: Cambridge University Press, 1989), Objectivity, Relativism and Truth (Cambridge: Cambridge University Press, 1991) and Truth and Progress (Cambridge: Cambridge University Press, 1998) - this latter containing his 'Human Rights, Rationality and Sentimentality' essay. The implications of Rorty's position for international political theory are discussed in Molly Cochran, 'The Liberal Ironist: Ethics and International Relations Theory', Millennium: Journal of International Studies, 25 (1996), pp 29-52. Anthony J. Langlois 'Redescribing Human Rights, Millennium 27 (1998), pp. 1-22 appeared too late to be considered here, but addresses a number of cognate themes.
43. Richard Rorty, 'Human Rights, Rationality and Sentimentality', in Stephen Shute and Susan Hurley (eds.), On Human Rights (New York: Basic Books, 1993) is his major explicit statement on these matters; it draws on the thoughts expressed in essays collected in Contingency, Irony and Solidarity (Cambridge: Cambridge University Press, 1989), Objectivity, Relativism and Truth (Cambridge: Cambridge University Press, 1991) and Truth and Progress (Cambridge: Cambridge University Press, 1998) - this latter containing his 'Human Rights, Rationality and Sentimentality' essay. The implications of Rorty's position for international political theory are discussed in Molly Cochran, 'The Liberal Ironist: Ethics and International Relations Theory', Millennium: Journal of International Studies, 25 (1996), pp 29-52. Anthony J. Langlois 'Redescribing Human Rights, Millennium 27 (1998), pp. 1-22 appeared too late to be considered here, but addresses a number of cognate themes.
44. Richard Rorty, 'Human Rights, Rationality and Sentimentality', in Stephen Shute and Susan Hurley (eds.), On Human Rights (New York: Basic Books, 1993) is his major explicit statement on these matters; it draws on the thoughts expressed in essays collected in Contingency, Irony and Solidarity (Cambridge: Cambridge University Press, 1989), Objectivity, Relativism and Truth (Cambridge: Cambridge University Press, 1991) and Truth and Progress (Cambridge: Cambridge University Press, 1998) - this latter containing his 'Human Rights, Rationality and Sentimentality' essay. The implications of Rorty's position for international political theory are discussed in Molly Cochran, 'The Liberal Ironist: Ethics and International Relations Theory', Millennium: Journal of International Studies, 25 (1996), pp 29-52. Anthony J. Langlois 'Redescribing Human Rights, Millennium 27 (1998), pp. 1-22 appeared too late to be considered here, but addresses a number of cognate themes.
45. Richard Rorty, 'Human Rights, Rationality and Sentimentality', in Stephen Shute and Susan Hurley (eds.), On Human Rights (New York: Basic Books, 1993) is his major explicit statement on these matters; it draws on the thoughts expressed in essays collected in Contingency, Irony and Solidarity (Cambridge: Cambridge University Press, 1989), Objectivity, Relativism and Truth (Cambridge: Cambridge University Press, 1991) and Truth and Progress (Cambridge: Cambridge University Press, 1998) - this latter containing his 'Human Rights, Rationality and Sentimentality' essay. The implications of Rorty's position for international political theory are discussed in Molly Cochran, 'The Liberal Ironist: Ethics and International Relations Theory', Millennium: Journal of International Studies, 25 (1996), pp 29-52. Anthony J. Langlois 'Redescribing Human Rights, Millennium 27 (1998), pp. 1-22 appeared too late to be considered here, but addresses a number of cognate themes.
46. Rorty, 'Human Rights, Rationality and Sentimentality', p. 117.
47. Norman Geras, Solidarity in the Conversation of Humankind (London: Verso, 1995).
48. For overviews, see Roger Crisp (ed.), How Should One Live? Essays on the Virtues (Oxford: Oxford University Press, 1996); Daniel Statman (ed.), Virtue Ethics: A Critical Reader (Edinburgh: Edinburgh University Press, 1997); Special Issue 'Virtue and Vice', Social Philosophy and Policy, 15:1 (1998).
49. For overviews, see Roger Crisp (ed.), How Should One Live? Essays on the Virtues (Oxford: Oxford University Press, 1996); Daniel Statman (ed.), Virtue Ethics: A Critical Reader (Edinburgh: Edinburgh University Press, 1997); Special Issue 'Virtue and Vice', Social Philosophy and Policy, 15:1 (1998).
50. For overviews, see Roger Crisp (ed.), How Should One Live? Essays on the Virtues (Oxford: Oxford University Press, 1996); Daniel Statman (ed.), Virtue Ethics: A Critical Reader (Edinburgh: Edinburgh University Press, 1997); Special Issue 'Virtue and Vice', Social Philosophy and Policy, 15:1 (1998).
51. The following account draws on G. E. M Anscombe, 'Modern Moral Philosophy', Philosophy, 33 (1958), pp. 1-9.
52. Martha Nussbaum, 'Non-Relative Virtues: An Aristotelian Approach', in M. Nussbaum and Amartya Sen (eds.), The Quality of Life (Oxford: Clarendon Press, 1993), p. 245.
53. For a more extensive examination of her potential contribution to international political theory, see Chris Brown, 'Towards a NeoAristotelian Resolution of the Cosmopolitan-Communitarian Debate', in Jan-Stefan Fritz and Maria Lensu (eds.), Value Pluralism, Normative Theory and International Relations: Essays from the 25th Anniversary Conference of 'Millennium' (London: Macmillan, 2000).
54. Evolutionary psychology is also clearly (and controversially) moving in this direction; in the medium to long run it may turn out that at least some of the issues treated in this article as conceptual are actually empirical. Justine Burley (ed.), The Genetic Revolution and Human Rights (Oxford: Oxford University Press, 1999) is a pioneering collection here, while Steven Pinker How the Mind Works (London: Penguin Books, 1998) is a good popular introduction.
55. Evolutionary psychology is also clearly (and controversially) moving in this direction; in the medium to long run it may turn out that at least some of the issues treated in this article as conceptual are actually empirical. Justine Burley (ed.), The Genetic Revolution and Human Rights (Oxford: Oxford University Press, 1999) is a pioneering collection here, while Steven Pinker How the Mind Works (London: Penguin Books, 1998) is a good popular introduction.
56. Stephen Toulmin, Cosmopolis: The Hidden Agenda of Modernity (Chicago: University of Chicago Press, 1990).
57. Foreign Secretary's speech, 17 July 1997; Toulmin, Cosmopolis, p. 34.
58. Foreign Secretary's speech, 17 July 1997; Toulmin, Cosmopolis, p. 34.