By J. Roth
Genocide is evil or not anything may be. It increases a bunch of questions on humanity, rights, justice, and fact, that are key parts of shock for philosophy. surprisingly, despite the fact that, philosophers have tended to disregard genocide. much more complex, philosophy and philosophers endure extra accountability for genocide than they've got frequently admitted. In Genocide and Human Rights: A Philosophical consultant, a global team of twenty-five modern philosophers paintings to right these deficiencies through displaying how philosophy can and may repsond to genocide, fairly in ways in which shield human rights.
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Extra resources for Genocide and Human Rights: A Philosophical Guide
Group rights, yes—because, first, group wrongs. And at the very beginning of that beginning: genocide. Notes 1. A version of this chapter appeared in Berel Lang, Post-Holocaust: Interpretations, Misinterpretations, and the Claims of History (Bloomington, IN: Indiana University Press, 2005). The Evil in Genocide 17 2. Raphael Lemkin, Axis Rule in Occupied Europe (Washington, DC: Carnegie Endowment for International Peace, 1944). 3. The charge of genocide was not formally part of the charges brought at Nuremberg.
The UN Convention itself offers no justification or explanation, but the reasoning behind its choices seems clear enough: These groups contribute more essentially to social structure and life (collective or individual) than others within the indefinitely large number of groups that might be named—from the College Class of 2005 to the residents on Main Street to Sherlock Holmes’s “red-headed” league. ) And indeed, whatever other candidates might be added to the UN’s list, it seems indisputable that the groups presently on that list have indeed been primarily instrumental in shaping cultural and individual identity in contemporary societies: West or East, the First World or the Third World.
Are not groups only the assembly of a number (and an indefinite one at that) of individuals? How can groups be substantively distinguished from the individuals who make them up? Something more will be said about this issue later, but the short response to it is that we make the distinction referred to all the time. For groups—at least, some of them—are not simply individuals added to each other; at times they have an identity larger than and separable from the individuals who make them up. They appear, in effect, as corporate or collective persons that are capable of actions and achievements, sometimes in ways that individuals by themselves or even randomly assembled together are not.