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Preface to the 2008 Edition, ix,
Acknowledgments, xxiii,
Introduction, 1,
1. Early Ethical Contributions to Human Rights, 15,
2. Human Rights and the Enlightenment: The Development of a Liberal and Secular Perspective on Human Rights, 63,
3. Human Rights and the Industrial Age: The Development of a Socialist Perspective on Human Rights, 117,
4. The World Wars: The Institutionalization of International Rights and the Right to Self-Determination, 173,
5. Globalization and Its Impact on Human Rights, 245,
6. Promoting Human Rights in the Twenty-first Century: The Changing Arena of Struggle, 315,
Appendix: A Chronology of Events and Writings Related to Human Rights, 357,
Notes, 369,
References, 405,
Index, 431,
Early Ethical Contributions to Human Rights
There are no universal ethics. This was at least what the Greek historian Herodotus argued more than two thousand years ago, illustrating his point with a story about the Persian king Darius. The king, wrote Herodotus, summoned several Greeks and asked them how much money it would take for them to eat the dead bodies of their fathers. Outraged, they proclaimed their refusal to perform such a gruesome act at any price, adding that cremation of the dead was a sacred obligation. Darius then called upon some Indians, who by custom ate their deceased parents, and asked them if they would consider burning the bodies of their fathers. Insulted, they replied that such an act would be a horrible crime. The lesson, concluded Herodotus, was simply that each nation regards its own customs as superior.
Through the ages, Herodotus's observation seemed an apt characterization of humankind's immersion in war after war, its dark implications nowhere more apparent than in the twentieth century's near triumph of Nazism and fascism, in which doctrines of national supremacy were used to justify the annihilation of presumably inferior cultures and races. When those forces were finally turned back after six years of brutal world war, the survivors were determined as never before to resurrect a lasting universal ethics from the ashes of unprecedented destruction. At Dumbarton Oaks in 1945, the victorious Allied powers set the stage for a new international order; at San Francisco that same year, they unveiled their plan for an international organization that would secure peace and human rights; and in New York three years later, the General Assembly of the United Nations ratified the Universal Declaration of Human Rights.
Overcoming obstacles posed by divergent cultures and deeply rooted ideological divisions, the source of so much bloodshed across the centuries, would hardly be an easy task. None were more aware of that challenge than the members of the Human Rights Commission, which had been charged in 1945 with the drafting of the declaration. After all, the commission members themselves, under the leadership of Eleanor Roosevelt (1884–1962), represented starkly contrasting cultural backgrounds and philosophies. One may wonder how the Chinese Confucian philosopher, diplomat, and commission vice-chairman Pen-Chung Chang (1892–1957), the Lebanese existentialist philosopher and rapporteur Charles Malik (1906–1987), and the French legal scholar and later Nobel Prize laureate René Cassin (1887–1976) were able to arrive at a comm
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