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- W6599317 abstract "Introduction Following the countervailing power theory of John R. Commons of the University of Wisconsin, who describes industrial workers' rights, not human rights, as the dominant theme in economic relations between the higher and the lower earning groups, others develop the concept as human rights stressing that human rights are basic rights, recognizing that every human being is sacred. The politics of human rights, and of accommodating human rights with other social values and practices, have remained the central theoretical and practical concern (Nickel, 1990, p. 9; Shue, 1996, chs. 1-2; and Donnelly, 2003, chs. 1-2). Despite a focus on human welfare, Galbraith has celebrated countervailing power theory (1952), in which unions bargain for a wage in excess of the competitive wage. This is in contradiction with human rights' worldview because his power theory is more concerned with welfare rather than human rights. Successive three generations of human rights formally created an international human rights framework, modeled on European Enlightenment's concept of rationality and equity, but the declarations did not ensure different members of the citizenry equitable conditions and treatment. The first generation of human rights mandated freedom of speech and the right to a free trial, whereas the second generation, in social terms, granted people the right to work and secure the ability of the individual to support a family. The third generation created a sort of fraternity following the slogan of the French Revolution (1789) and granted the right to economic and social development that adhered to the principle of the common heritage of humanity. In recent decades, the contents of human rights and their limits have been subjected to requirements of public scrutiny and critical reasoning because human rights are no longer treated as trumps (Dworkin, 2000), having neither to be justified nor negotiated. Even those, who reject this claim, might agree with Isaiah Berlin to propose safeguards against intervention by the state, to men who are half-naked, illiterate, underfed and diseased is to mock their condition (Berlin, 1969). Whereas Dworkin rejects the positivist separation of law and morals, arguing that other standards function as law and are part of law and binding on judges, Nussbaum claims that the Greek/Roman theorists at the source of Western moral tradition held that there was an intimate connection between philosophical thought and political and social practices (Nussbaum, 1994). Expanding the idea, many modern Indian social scientists and philosophers think of human rights as a language that creates a basis for the clear and open rational deliberation based on particular values. This form of countervailing power was expressed in Nigeria, where a Muslim girl, Amina Lawal, having a child out of wedlock, was sentenced to stoning by Sharia practices, inviting secular protest from Amnesty International. Aziz al-Hibri, a professor, University of Richmond, argues that in the aftermath of the Amina Lawal criminal case, the issues surrounding implementation of the Sharia code of justice must ultimately be addressed theologically, a stance refuting the thesis Fared Zakaria, who argues that the secular Western liberals should undermine excesses in the Sharia personal code (Born, 2006, Winter). The issue is the source of power that has been embedded in a theory predicting a class of civilizations, and more importantly the methodological approach. It is not a struggle between traditional entities and new scientific knowledge. In this paper, any miscellaneous bargaining power is interpreted as a countervailing power enabling the abused and the discriminated to resist imposed attempts to maintain the status quo. Working under the relatively undervalued countervailing concept, Sen shows some insights and analytical advantages using various disciplines, including philosophy and political science. He observes that in the Indian context, human rights literature remains with a clear focus on politics and ethnicity. …" @default.
- W6599317 created "2016-06-24" @default.
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- W6599317 date "2012-06-22" @default.
- W6599317 modified "2023-09-23" @default.
- W6599317 title "Human Rights Debate: An Examination of Amartya Sen's Countervailing Power: Public Reasoning as a Social Instrument" @default.
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