relativism – WISER WORLD http://www.wiserworld.in Connecting the world with knowledge! Fri, 11 Sep 2020 13:29:59 +0000 en-US hourly 1 https://wordpress.org/?v=5.8.2 http://www.wiserworld.in/wp-content/uploads/2020/09/Asset-1-10011-150x150.png relativism – WISER WORLD http://www.wiserworld.in 32 32 THE METAETHICS OF UNIVERSAL HUMAN RIGHTS http://www.wiserworld.in/the-metaethics-of-universal-human-rights/?utm_source=rss&utm_medium=rss&utm_campaign=the-metaethics-of-universal-human-rights http://www.wiserworld.in/the-metaethics-of-universal-human-rights/#respond Sun, 09 Aug 2020 19:29:01 +0000 http://www.wiserworld.in/?p=2657 Metaethics is the branch of philosophy that questions morality itself. It delves on the dubiousness of how to tell right from wrong and if morals are objective or subjective. Under the umbrella subject of metaethics, it branches out to moral absolutism and moral relativism. While moral absolutism argues morality can

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]]> Metaethics is the branch of philosophy that questions morality itself. It delves on the dubiousness of how to tell right from wrong and if morals are objective or subjective. Under the umbrella subject of metaethics, it branches out to moral absolutism and moral relativism. While moral absolutism argues morality can be viewed as black/white, moral relativism explores the subjectivity of different thought processes and how they shape one’s understanding of morals and ethics. Although a highly abstract way to look at it, metaethics plays a vital role in shaping the notions of universal human rights. 

Relativism and Universal Human Rights

Normative cultural relativism, stemming from moral relativism, is the belief that there are no universally valid moral principles and that moral correctness varies from society to society. In principle, this theory seems ideal and befitting for all. However, the main limitation of this theory lies in the very principle that no individual/society can then be held accountable for any ethical or human rights violations they commit since they are the sole arbiters of those beliefs. One of the most extreme cases of normative cultural relativism would be the Holocaust and how it can not be considered unethical due to the sheer difference in societal principles of morality. 

Leading from this very theoretical debate arises an obstacle to curate a universal framework for human rights conduct to be followed by states. With an increasingly globalised state of world order and the involvement of states in inter-governmental forums, the need for a universal framework for the code of human rights is essential. Complex interdependence and the ability of states to intervene in the affairs of other states have made a universal guideline necessary. More importantly, the acceptance of such frameworks that meet the common ground with varied cultures is essential for states to implement them. 

Universal or Western?

The Universal Declaration of Human Rights is one of the most sought after frameworks of human rights that have been put into effect by the UN as a method to enable the accessibility to human rights. Although the UDHR does not base itself off of any specific culture, it is often looked at as a westernised idea of human rights. 

The thematic grounding of the UDHR is based on the individual with a focal point on individual rights. The idea of community and society relating to one’s rights is not an idea that has been explored or demonstrated in it. The neglect towards a utilitarian approach in this framework makes it unfitting for cultures that believe in a communal approach instead of an individualistic one. Analogously, Asian societies are based on the heterogenous communal approach, often built on the foundation of religion. This lays special emphasis on the importance of a family unit and the idea of societal unity. 

Western countries have often been held accountable for practicing cultural imperialism, especially after the end of colonialism, cultural dominance through indirect channels became a mode of asserting supremacy. The deviation from the Asian perspective further reinforces the practice of cultural imperialism and puts the entire framework of the UDHR up for question on the grounds of western power play and the imposition of western beliefs through international forums, masked as a way to contribute to the greater good. 

Examining the approaches to universal rights, it is safe to deduce that the need for them is imperative and needs some aspects of moral absolutism to put the same into effect. However the acceptance and inclusion of all cultures need to be viewed as an equivalent of the former reason stated, pertaining to cultural relativism, and due to the absolute presence of diversity in cultures. 

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