Wronging Rights?: Philosophical Challenges for Human Rights (Ethics, Human Rights and Global Political Thought)
Aakash Singh Rathore, Alex Cistelecan
Language: English
Pages: 189
ISBN: 1138662879
Format: PDF / Kindle (mobi) / ePub
This book brings together two of the most powerful and relevant philosophical critiques of human rights: the post-colonialist and the post-Althusserian, its balanced internal structure not just throwing these two critiques together, but actually forcing them to enter into confrontation and dialogue.
The book is organised in three parts: at each end, the post-colonialist and the post-Althusserian critiques are represented by some of their main thinkers (Ratna Kapur, G. C. Spivak, Upendra Baxi; Slavoj Žižek, Jacques Rancière), while in the middle, an American intermezzo (Richard Rorty, Wendy Brown) functions as a genuine Derridian supplement: always already contaminating the purity of the two theoretical schools, preventing their enclosure and, hence, fuelling and complicating further their mutual confrontation. As in any authentic dialogue, the introduction and the conclusion each claim victory for one of the sides by changing the very terms and rules of the dialogue, picturing it as a confrontation between emancipatory universalism and inefficient particularism (from the perspective of the post-Althusserians), or as a split between hypocrisy and truth (from the perspective of the post-colonialists).
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1990. Nine Talmudic Readings, Indiana University Press, Bloomington. Marqaurdt, Stephen. 1995. ‘International Law and Indigenous Peoples’, International Journal of Group Rights 3(1): 47–76. Meehan, Johanna M. 1995. Feminists Read Habermas: Gendering the Subject of Discourse, Routledge, New York. Mistry, Rohinton. 1995. A Fine Balance, Allen and Unwin, Sydney. Mouffe, Chantal. 1992a. ‘Democratic Citizenship and the Political Community’, in Chantal Mouffe, Dimensions of Radical Democracy, Verso.
With themselves. From this perspective, as we will see later, human rights are precisely the symbolico-political device whose effect is an internal split inside each of these ‘substances’, and a shared non-identity with itself. Hence, their universality is not based on a positive identity, a presumed human nature shared by all human beings. Their universality is a negative space, which consists in the very non-identity with itself of the particular. Let us now take a closer look at Žižek’s and.
Just abstract’, but ‘devoid of content, standing only as the pure enjoinder to universality’, subversive is about as radical as we can hope to get anymore.6 And to understand why, we only need to look towards the end of the same sentence, at the deeply ambiguous use of the word ‘progressive’. At first reading, it seems that ‘progressive’ simply means ‘more and more’. This is problematic, though, given that politicization is symmetrical to subjectivization, and both rely on the very glaringness.
Is “they know very well what they are doing, yet they are doing it”.’ 6 ‘A class with radical chains, a class of civil society which is not a class of civil society, an estate which is the dissolution of all estates, a sphere which has a universal character by its universal suffering and claims no particular right because no particular wrong, but wrong generally, is perpetuated against it …’ (Marx 1994: 68–69). For the quote from Žižek, see this volume, Chapter Seven, p. 166. For the last part.