Download A Good Life: Human Rights and Encounters With Modernity by Mary Edmunds PDF

By Mary Edmunds

This e-book is a narrative. It’s a narrative approximately usual humans in very assorted components of the area facing quick swap within the past due 20th and early twenty-first centuries. It’s approximately occasions of turbulent and violent social upheaval and rupture with the prior. It’s approximately sleek instances. It’s additionally approximately being human; what it truly is to be human in a modernising and globalising international; how, in responding to the conditions in their instances, diversified teams outline, redefine, and try and placed into perform their understandings of the great and of what constitutes an outstanding lifestyles. And it’s approximately how human rights have end up now not summary common rules yet a pragmatic resource of awareness and perform for genuine humans. Drawing at the author’s adventure as an anthropologist, the ebook examines varied teams during the last 3 many years of the 20th century and the 1st years of the twenty-first: Thai manufacturing unit employees over a interval of 2 coups within the Seventies; Spanish nuns within the Nineteen Eighties, within the aftermath of the second one Vatican Council and the tip of the Franco dictatorship; Aboriginal humans within the distant Pilbara zone of Western Australia facing the influence of overdue colonialism and strikes in the direction of self-determination, from the Eighties to the current. each one of those teams has its personal tales, illuminating ways that, regardless of the attack of modernisation on deeply held conventional ideals and practices, specific cultural understandings and practices proceed to form people’s responses to their novel conditions. The very variety of the experiences awarded within the publication increases the most compelling ethical and social questions of our time and invitations the reader, either educational and lay, to target what it's that makes us human; no matter if there are human universals in addition to cultural particularities; no matter if human rights supply common norms and practices; what unites in addition to divides us; and the place morality, and understandings of an excellent lifestyles, should be sourced in an earthly sleek global. “This is a ebook approximately desire, the wish that we have got how you can dwell jointly in a swiftly altering global on the way to allow us to ‘live an exceptional lifestyles within the smooth world.’” Hon. Fred Chaney AO.** [C:\Users\Microsoft\Documents\Calibre Library]

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Extra resources for A Good Life: Human Rights and Encounters With Modernity

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34 Taylor (2003: 11). 35 Habermas (1982: 227). 27 A Good Life: Human rights and encounters with modernity Structure of the book The book is divided into four sections. Parts I and II examine the impacts of modernisation in two non-colonised countries, Thailand in the period 1975–77 and Spain in the period 1981–84, keeping in mind Spain’s earlier role as itself a major colonising power. Nevertheless, both countries in the periods dealt with here were still in the process of formation as modern nation-states.

Modernity places secular humanity rather than religious beliefs at the centre of moral evaluation and action, giving rise to a new moral source. This new moral source is the key moral principle of respect for the bond of common humanity. In our modern— globalising—world, the principle of respect for the bond of common humanity links all humans across cultures, underpinning notions of personhood, equality, freedom, justice, and rights. Its primary source of articulation is the United Nations. And, like all moral principles, it is honoured as much, perhaps more, in the breach than in the observance as self-interest, national interest, the thirst for power, even the rejection of universality, combine to resist its application.

31 Habermas (2002: 6–7). 32 Comaroff and Comaroff (1993: 1). 25 A Good Life: Human rights and encounters with modernity of these groups has religion been replaced; God is far from dead. At the same time, religion is no longer the sole moral source or source of meaning. In fleeing Afghanistan, Musa and his family, Sayed and Fatimeh, Ali Reza and his brother did not make a choice in terms of modernity. Their choice was made to avoid the consequences of the Taliban’s rejection of modernity. But in so doing, they laid claim to sources of meaning and morality other than religious belief, or at least the religious belief expounded by the Taliban.

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