A Mounting East-West Tension. Buddhist-Christian Dialogue on by Keith Soko

By Keith Soko

Do religions simply upload to worldwide tensions this present day? should still religions be excluded from the human rights debate? Politically, a mounting pressure among jap and western cultures near to human rights turns out to proceed. even though, in analyzing divergent non secular worldviews on that subject, Buddhism and Christianity, Soko unearths contract, complementarity, and advocacy. furthermore, either traditions pressure tasks towards the surroundings as an important part within the human rights dialogue. therefore, Soko emphasizes the significance of the position of faith within the carrying on with improvement of a world ethic and the concern of the idea that of human rights in operating towards worldwide social justice. He concludes that religions advocacy for human rights bargains a shining substitute to the darkish failure of the fundamentalist worldview . . . and in addition stands not like an earthly, relativist tradition which denies our universal humanity and our obligations 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

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Maguire defines religion as “the response to the sacred, to that which we experience as having ultimacy in value” (Maguire 1993, 9). Rudolf Otto spoke of religion involving the concepts of “the Holy,” of a “numinous” experience, a sense of “awe” and “dread,” of a “creature -feeling” of dependence. Otto also emphasized the moral aspect of religion, noting that in religion “the appreciation of moral obligation and duty … has been developed side by side with the religious feeling itself ” (Otto 1923, 51).

He concludes that no one cultural tradition is the sole source of human-rights concepts and norms. Human rights are, from this point of view, the expression of a set of important overlapping moral expectations to which differing cultures hold themselves and others accountable (ibid. 364). Robert Traer agrees, pointing out that the Universal Declaration “was declared to be not merely international, representing agreement 1 • The Concept of Human Rights & Its Importance 33 among states, but universal in that it set forth a morality transcending that of any particular tradition or culture” (Traer 1991, 9).

John Kelsay speculates that to say human rights are universal is to say that they are hoped to be, and that there is good reason for that hope (Kelsay, 1997). Traer argues that, while plurality exists, there is evidence for universality in that “persons are able to translate concepts from one language and culture to another, to communicate, to persuade, and to change not only their own way of thinking but that of others” (Traer 1991, 217). In addition, he observes that “despite differences of doctrine, men and women of various religious traditions are in fact working together with those who profess no religious conviction, to secure human rights for all peoples” (ibid.

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