By David N. Stamos
During this groundbreaking and provocative new publication, thinker of technology David N. Stamos demanding situations the present conceptions of human rights, and argues that the lifestyles of common human rights is a contemporary delusion. utilizing an evolutionary research to aid his claims, Stamos lines the starting place of the parable from the English Levellers of 1640s London to our modern-day. Theoretical defenses of the idea in human rights are seriously tested, together with defenses of nonconsensus thoughts. within the ultimate bankruptcy Stamos develops a style of naturalized normative ethics, which he then applies to issues sometimes handled by way of human rights. In all of this Stamos hopes to teach that there's a greater manner of facing concerns of ethics and justice, a manner that comprises utilising the entire of our advanced ethical being, instead of simply elements of it, and that's fiction-free.
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Extra resources for Myth of Universal Human Rights: Its Origin, History, and Explanation, Along with a More Humane Way
Indb 24 10/30/12 7:23 PM Introductionâ•… ▼ 25 version, the reasoning that because B evolved or originated from A, therefore there must be some of the content of B in A. We shall see this in Chapter 3 with regard to natural law theory. Even if it is true that the modern belief in universal human rights evolved from natural law theory prevalent in the Middle Ages, it does not automatically follow that the concept of universal human rights existed in the Middle Ages. Modern chemistry evolved from medieval alchemy, but it would be a gross mistake to say that medieval alchemists had chemistry, or that alchemy contains the basics of chemistry, or that alchemy entails chemistry.
Nor are they logically related. This should be evident from the fact that there is no contradiction in claiming that all humans are morally equal but do not have natural rights. indb 18 10/30/12 7:23 PM Introductionâ•… ▼ 19 are Â�morally equal, worthy of equal moral consideration, but his argument is explicitly not based on natural rights, the existence of which he doubts very much (see Chapter 7). Similarly, as odd as it sounds, there is no contradiction in claiming that all humans have dignity but do not have a natural right to be treated with dignity, or that all humans have freedom but do not have a natural right to be free.
The African Charter on Human and Peoples’ Rights (1981) is a little more explicit, since it claims that “fundamental human rights stem from the attributes of human beings” (359), but it does not specify what those attributes are. Whether specified or not, what must be recognized is that if we are not going to go the theological route on human rights (and that includes natural law theory), then human rights have to be based on specifically human traits, whatever those are taken to be. In other words, we are going to have to deal with human nature.