By J. Roth
Genocide is evil or not anything may be. It increases a bunch of questions about humanity, rights, justice, and truth, that are key components of shock for philosophy. surprisingly, although, philosophers have tended to disregard genocide. much more frustrating, philosophy and philosophers endure extra accountability for genocide than they've got often admitted. In Genocide and Human Rights: A Philosophical advisor, a global workforce of twenty-five modern philosophers paintings to right these deficiencies via displaying how philosophy can and may repsond to genocide, really in ways in which safeguard human rights.
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Extra resources for Genocide and Human Rights: A Philosophical Guide
Partially because of the Holocaust, many people, unlike Patterson, have come to reject traditional beliefs in a universal set of objective moral principles. For example, in his response to Roth’s essay on Rubenstein, Leonard Grob states that “following in the tradition of Jean-Paul Sartre, and his fellow existential philosophers, I contend that we humans are more verb than noun, that we do not have a nature, but we are a nature in question for ourselves. ”20 Peter Haas concurs with this rejection of absolutism when he says that “we can no longer call on the assumptions invoked in the past that there exists some supernatural ‘Good’ or some essence of humanity that provides us at least in principle with some objective way of measuring right and wrong.
For example, it is very hard for many of us to conceive of religious or moral principles that could motivate people to engage in suicide bombings against innocent civilians, yet, as we have been reminded too often in the past few years, such attacks not only take place but they are also motivated by religious or moral principles of one kind or another. We know that some people consider such acts justified. They even see themselves as making heroic sacrifices that have been sanctioned by God. In fact, some even believe that they would be violating God’s law if they did not engage in these kinds of activities.
13 No one can dispute Rubenstein’s claim that the Holocaust makes clear that individuals, governments, and indeed entire societies are capable of acting systematically in ways that deny the most fundamental human rights. If, in fact, the claim that certain natural rights are “inalienable” implies that it is objectively impossible to deny such rights, then Rubenstein would have succeeded in disproving their existence. Advocates of rights-based theories, however, do not claim that the inalienability of certain natural rights makes it objectively impossible to deny them.