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Unformatted text preview: e patrimony of the West, the greater is the inclination in most Euroamerican societies towards world hegemony Also keener, as a result, is the intergovernmental desire in some non-Euroamerican societies to reject the underlying aspiration affirming equal worth of all human beings. Not merely repressive regimes but also progressive intellectuals in these societies remain ambivalent towards contemporary human rights enunciations. And (as Chapter 6 illustrates) progressive Eurocentrism inclines us all towards a postmodernist critique of notions of human rights. Authentic intercultural, or even inter-faith, dialogue remains a casualty of warped approaches to histories of human rights ideas and practices. HUMAN RIGHTS DESTROY CULTURAL PARTICULARITY IN THE NAME OF UNIVERSALISM Blair Gibb, former planning officer at Amnesty International's London headquarters, 2004. HUMAN RIGHTS: OPPOSING VIEWPOINTS, p. 28-29. Lurking behind the definitional issue of human rights is the complex and controversial problem of whether human rights are "universal" or just "Western" values. The UDHR, of course, states that the freedoms and rights it contains are universal and apply to all human beings by virtue of their common humanity. [Philosophy professor] Dr. Morton Winston describes an Asian "challenge" to the UDUR which emerged in the Bangkok Declaration, adopted at the World Human Rights Conference Regional Preparatory meeting in 1993. Several Asian states, including Singapore, Malaysia, Indonesia, and China, refuted the notion--intrinsic to the UDHR--that human-rights standards can be "universal." The Asian countries maintained that recognition of "cultural particularities" was prerequisite to interpreting human-rights standards for international application; that their societies have different priorities and that economic development, social cohesion, and other goals are more important to them than individual freedoms. The principal objections were to what these countrie...
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- Fall '13