Transcript Slide 1

GKAS 3322
3 cr.
Human Rights and Global Ethos
Ihmisoikeudet ja globaali eetos
ktk.ulapland.fi/globaleducation/gkas3322
GKAS 3322
3 cr.
LECTURE SESSIONS:
6 x 2h
EXERCISE SESSIONS: 0h
ktk.ulapland.fi/globaleducation/gkas3322
Lecture 1:
• Globalization requires a shared foundation:
» PRE: Fundamentally, globalization is an ongoing exercise in altruism, learning increasingly selfless social behaviour (from
‘self-love’ and various degrees of ‘exclusive love’ towards ‘inclusive or universal love’)!
» If we would ignore the altruism aspect, what could we imagine the historical process to have been like?
» The historical logic of globalization is, in fact, very simple: (1) all human groups develop from relative independence towards
increasing interdependence; (2) interdependence eventually leads to inseparability or unification/unity; (3) unity, in turn, leads
to oneness or being genuinely one society and one people!
» Thus, the history of tribes, peoples, and nations has been experienced and effectively reached its conclusion; what we are
witnessing is the beginning of the history of humankind, the history of a human race conscious of its own oneness — a global
turning point in the course of civilization!
» The unification of the earth’s inhabitants is neither a remote utopian vision nor, ultimately, a matter of choice: it constitutes the
next stage in the process of social evolution, a stage toward which all the experience of past and present is impelling us!
» The central issue facing all people — whatever their nation, religion, or ethnic origin — is that of laying the foundations of a
global society that can reflect the oneness of human nature!
• Pluralism is an insufficient ethical foundation:
» Why would pluralism be an “insufficient ethical foundation”?
» Mere pluralism is utterly insufficient as the values foundation for a peaceful and successful global society: there is a need for
some universal ethos at the core of the sense of solidarity and common purpose of world citizens!
» Possibly the greatest challenge of human history: How to achieve unity of purpose and core values in the diversity of implementation
and action — given the spectrum of human experience, culture and mentalities?
Lecture 2:
• A flexible system of ethical principles:
» It is entirely possible, in fact both likely and already experienced, that there would be a hierarchical values system — i.e. a flexible
ethical system (or “ethos”) incorporating various levels of values with corresponding degrees of flexibility (cf. universal & abstract
principles/values vs. specific & applied rules/norms, cf. also formal principles vs. ‘true’ values)!
» Think of some custom or habit or norm that would appear unconstructive! What ethical ideal or moral principle can you see in their
background, motivating their existence? How could that ideal or principle be expressed in a more constructive manner?
» There are ethical principles — sometimes referred to as human values — by which solutions can be found for every social
challenge; the essential merit of ethical principle is that it not only presents a perspective which is in harmony with human potential,
it also induces an attitude, a dynamic, a will, an aspiration, which facilitate the discovery and implementation of practical measures!
• How to identify and articulate universal ethical principles?
» Who has the authority to identify and articulate universal ethical principles? What could some of these ethical principles be?
» In the absence of a better authority, the United Nations is, currently, the only human system with sufficient global legitimacy to
claim such power!
» The whole United Nations Charter and work of the UN in the area of global ethos has been squarely founded upon the idea of the
universality of the worth and rights of all human beings and the oneness of humankind as a whole — justice and unity are reciprocal
in their effect!
» World order and world citizenship can be founded only on an unshakable consciousness of the oneness of mankind — a truth which
all the human sciences confirm (anthropology, physiology, psychology, recognize only one human species, albeit infinitely varied in
the secondary aspects of life)!
» Until this prerequisite for world order and world citizenship is acknowledged and the issue addressed, none of the ills afflicting our
planet will find solutions! Why?
» … because all the essential challenges of the age are global and universal, not particular or regional; the United Nations Universal
Declaration of Human Rights was an attempt in this direction!
Lecture 3 (cont’d … ») :
• Universal Declaration of Human Rights (cont’d … ») :
» Universal Declaration of Human Rights (from the PREAMBLE): “Whereas recognition of the inherent dignity and of the equal and
inalienable rights of all members of the human family is the foundation of freedom, justice and peace in the world ...”
» Universal Declaration of Human Rights (from the PREAMBLE): “Now, Therefore the General Assembly proclaims this UNIVERSAL
DECLARATION OF HUMAN RIGHTS as a common standard of achievement for all peoples and all nations ...”
» Universal Declaration of Human Rights, ARTICLE 1: “All human beings are born free and equal in dignity and rights. They are
endowed with reason and conscience and should act towards one another in a spirit of brotherhood.”
» Universal Declaration of Human Rights, ARTICLE 3: “Everyone has the right to life, liberty and security of person.”
» Universal Declaration of Human Rights, ARTICLE 13: “(1) Everyone has the right to freedom of movement and residence within
the borders of each state.”
» Universal Declaration of Human Rights, ARTICLE 13: “(2) Everyone has the right to leave any country, including his own, and to
return to his country.”
Lecture 3 (« … cont’d … ») :
• Universal Declaration of Human Rights (« … cont’d … ») :
» Universal Declaration of Human Rights, ARTICLE 18: “Everyone has the right to freedom of thought, conscience and religion; this
right includes freedom to change his religion or belief, and freedom, either alone or in community with others and in public or private,
to manifest his religion or belief in teaching, practice, worship and observance.”
» Universal Declaration of Human Rights, ARTICLE 21: “(3) The will of the people shall be the basis of the authority of government; this
will shall be expressed in periodic and genuine elections which shall be by universal and equal suffrage and shall be held by secret
vote or by equivalent free voting procedures.”
» Universal Declaration of Human Rights, ARTICLE 26: “(1) Everyone has the right to education. Education shall be free, at least in
the elementary and fundamental stages. Elementary education shall be compulsory. Technical and professional education shall be
made generally available and higher education shall be equally accessible to all on the basis of merit.”
» Universal Declaration of Human Rights, ARTICLE 26: “(2) Education shall be directed to the full development of the human personality
and to the strengthening of respect for human rights and fundamental freedoms. It shall promote understanding, tolerance and
friendship among all nations, racial or religious groups, and shall further the activities of the United Nations for the maintenance of
peace.”
» Universal Declaration of Human Rights, ARTICLE 26: “(3) Parents have a prior right to choose the kind of education that shall be
given to their children.”
Lecture 3 (« … cont’d) :
• Universal Declaration of Human Rights (« … cont’d) :
» Universal Declaration of Human Rights, ARTICLE 28: “Everyone is entitled to a social and international order in which the rights
and freedoms set forth in this Declaration can be fully realized.”
» Universal Declaration of Human Rights, ARTICLE 29: “(1) Everyone has duties to the community in which alone the free and full
development of his personality is possible.”
» With all this declared and signed, what else is missing?
Lecture 4:
• It’s just a beginning — the main challenge is still ahead:
» While an excellent first attempt, the Universal Declaration of Human Rights is just that: first attempt — it is still a long way from
properly identifying and articulating universal ethical principles; one defect is the Declaration’s failure to recognize the reciprocity
of rights and obligations (except marginally)!
» RE: Possibly the greatest challenge of human history: How to achieve unity of purpose and core values in the diversity of
implementation and action — given the spectrum of human experience, culture and mentalities?
» RE: It is entirely possible, in fact both likely and already experienced, that there would be a hierarchical values system — i.e. a
flexible ethical system (or “ethos”) incorporating various levels of values with corresponding degrees of flexibility (cf. universal &
abstract principles/values vs. specific & applied rules/norms, cf. also formal principles vs. ‘true’ values)!
» PRE: The watchword for humanity’s global maturity, and its touchstone, is the principle of Unity in Diversity; it presupposes that
the diversity of humankind is fundamental to the social reality and is also a valuable resource for the entire humanity; it also insists
that unity is needed in matters that are intrinsically universal or global!
• The challenge of diversity, as a resource and an obstacle:
» PRE: Diverse cultures and mentalities have the potential, both to build bridges, thus promoting global solidarity, and to put up
walls, thus causing separation and conflict!
» Love or allegiance for one’s country does not exclude love of family or community, rather, it enlarges the circle of relationships;
the same applies to allegiance and love for the world, mankind as a whole!
» How can we do two things at the same time: (1) overcome the hampering limitations of cultural norms, traditions, mentalities,
and beliefs, and (2) maintain the wealth of diversity and the potentially constructive influence of various cultures?
Lecture 5 (cont’d … ») :
• Destructive habits based on constructive principles — a case study:
» PRE: The fundamental ethos of Afghan mentality: unreserved obedience to tradition is the highest human virtue; correspondingly,
deviation from tradition is the basest of human vices; for ordinary Afghans, who have no practice in the independent study of religion
and the Koran, tradition is the same thing as Islam, and Islam is the will of God — thus, tradition is the will of God!
» PRE: In western thinking, this Afghan ethos of “unreserved obedience to tradition” is easily seen as a purely negative principle;
however, as long as such obedience relates to socially constructive and wholesome, or neutral and harmless traditions, such
discipline is a strength rather than a weakness!
» PRE: In the case of harmful or damaging traditions, it is not the principle of obedience that is the problem but rather blindness, i.e. not
questioning destructive features of traditions; even in the case of destructive traditions and habits, it is important to notice that the
tradition itself may have, historically, risen from a positive and constructive principle which has later transformed into an extreme and
rigid application!
» PRE: For instance, the use of the burkha is supposedly an extreme, distorted and rigid application of the principle of chastity, or
honour killing is an extreme, distorted and rigid application of the principle of honour and respect — neither chastity nor honour are
destructive social values (indeed, to the contrary)!
» PRE: If it is hoped that the destructive expressions of potentially good principles into violent and unjust habits are abated, outsiders
to the Afghan culture, particularly people from western countries, would do well to show their approval and respect for the innate
worth and wholesomeness of the values behind such traditions, and then proceed to show that good principles and values can be
expressed in a multitude ways and that in certain extreme applications other equally important principles and values are broken
(e.g. human rights)!
Lecture 5 (« … cont’d) :
• Destructive world-views assuming global proportions:
» The western civilization retains many of its virtues (e.g. sense of enterprise, efficient administration, well-developed science &
technology) — yet, it is the western civilization that, primarily, spreads the culture of individualism and materialism; it is the western
civilization that sets the mode for international standards of “right vs. wrong”, of human rights, of development goals and policies etc.!
» What’s wrong with this setup? Why would it be a problem?
» Central among the ethical standards and modes of action of modern western civilization are the super-value of pluralism (which is
conscious and articulated) and an individualistic-materialistic world view (which is subtle and insidious); as a consequence, the
globally spreading standards in international and interpersonal everyday relations suffer from a distortion!
» The ‘pursuit of happiness’ is increasingly transmuted into an aggressive and almost unlimited self-justification to pursue one’s own
advantage without committing to common weal or a greater purpose — a view that is often aggressive in its operation and breeds
dogmatic adherence to one-eyed individualism-materialism and assumes fanatical characteristics; this trend is steadily taking the role
of a global ‘substitute religion’!
» What is the ethical and moral foundation of ‘pursuit of happiness’ as a value, as an imperative of life? What assumptions about
human reality does this value reflect? How can this pursuit be manifested as a human weakness and as a human strength?
Lecture 6:
• The individualistic-materialistic dogma:
» What have been the moral consequences of the individualistic-materialistic world-view? What positive vs. negative effects has
it had on the life of society?
» The individualistic-materialistic view of reality is a ‘lop-sided’ ideology eroding the lives of both the individual and the society;
empirical indications of this include: (1) collapse in the sense of community, (2) self-destructive behaviours, and (2) the damage
done to generations of youth who learned to believe that violence, indecency, and selfishness are triumphs of personal liberty!
» The very outcomes of dogmatic individualism-materialism — the unsustainable social trends it has brewed in humanity’s life —
bespeak of the falsity of the ideology: individualism-materialism is not an exhaustive, or even correct, interpretation of reality and
leads, in fact, to a misguided distortion of human nature! What is the difference between principle & dogma?
• The foundation of global ethos: oneness of mankind:
» World citizenship and world order must be based on a global ethos: at the core of this ethos resides a universal sense of
responsibility and an accompanying culture of service; such sense of responsibility and culture of service cannot evolve in a
moral vacuum — they must be informed by principle!
» RE: There are ethical principles — sometimes referred to as human values — by which solutions can be found for every social
challenge; the essential merit of ethical principle is that it not only presents a perspective which is in harmony with human potential,
it also induces an attitude, a dynamic, a will, an aspiration, which facilitate the discovery and implementation of practical measures!
» In their efforts to solve problems and overcome social challenges, all stakeholders (individuals, organizations, governments etc.)
would be well served, if they would first seek to identify the ethical principles involved and then be guided by the perspective and
aspiration they invoke as well as the willpower and dynamic they inspire!
» The underlying ethical principle for a just and equitable society — the ‘meta-principle’, if you like — is consciousness of the oneness
of mankind; it has always been the guiding principle of any society (from clans and tribes to city-states and nation-states) and has
taken the form of unity in diversity, which has been the chief guarantee for sustainability and inclusiveness!
» As most other issues in this global era, the challenge with global ethos is, primarily, a change of perspective, a shift in world
view — we must overcome a crisis of perception!
“Right living is no longer the fulfilment
of an ethical or religious demand.
For the first time in history
the physical survival of the human race
depends on a radical change
of the human heart.”
• Erich Fromm (1976) •