Published online by Cambridge University Press: 05 June 2014
Globalization . . . has implications for normative jurisprudence. It has stimulated a revival of concern about universalism and relativism in ethics, it has provoked the ‘Asian values’ debates, and it has contributed to a new wave of rethinkings of the scope and justifications of human rights as moral, political, and legal rights
(Twining 2009, 445).Human rights are more than freedom from State interference, although this is a key tenet. They are also about freedom to be and do what one values; the right to the resources and powers necessary to facilitate equal participation in civil, economic, and political society. Nor is it correct to view human rights as simply protecting the individual, separate from society. Basic human rights values are essentially communal . . . Transforming human rights therefore entails the recognition that the power of the State needs to be harnessed to securing the genuine exercise of human rights. This in turn means that human rights of all kinds, whether civil and political or socioeconomic, can only be fully enjoyed if they give rise to a range of duties on the State. These extend beyond the well-established duty of restraint from interference. Critically, they also include positive duties
(Fredman 2008, viii).[W]e live in a normative world where international law and concepts of right, and rule of law have legal, political, and moral power. Not everything is freely negotiable, as agreements that do not address injustice and exclusion will not sustain peace in any meaningful sense of the word. Justice and inclusion are both normative, but also intensely practical requirements of lasting peace. International law is one of the few instruments capable of being appealed to as providing a lodestar of fairness, which has some claim to objectivity as between the parties to the conflict. This gives it political power
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