Buy The End of Human Rights UK ed. by Costas Douzinas (ISBN: ) from Amazon’s Book Store. Everyday low prices and free delivery on eligible. The End of Human Rights by Costas Douzinas. Oxford: Hart Publishing, , pp, hbk £33, pbk £ Costas Douzinas’s impressive latest work is both a. Book Review. If God is Dead, then Thank Goodness for International Law: A Review of “The End of Human Rights” by Costas Douzinas. Place of publication: .

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The End of Human Rights

Origin, Development, and Significance. The scholarship throughout is remarkable for its range and boldness Showing of 2 reviews. Human rights started their life as the principle of liberation from oppression and domination, the rallying cry of the homeless and the dispossessed, the political program of revolutionaries and dissidents.

The gap between the two is also the distance between the universality of the law eventually of human rights cotsas the generality of state legislation.

While rights are one of the noblest liberal institutions, liberal political and legal philosophy appears unable to grasp fully their operation.

The Political Philosophy doyzinas Cosmopolitanism. There is no guarantee that affection will win over fear. Human rights and empire: Douzinas offers a well argued and very well written analysis.

Similarly today, the universalisation of morality follows the gradual unification of world markets.

But here, as in the later parts of the book, Douzinas effectively masters the classics of philosophy and argues well for his point. The liberal approaches of Hobbes, Locke and Kant are juxtaposed to the classical critiques of the concept of human rights by Burke, Hegel and Marx. The genocide there was committed not by monsters but by ordinary people who were coaxed, threatened and deceived by bureaucrats, the military, politicians, the media, intellectuals, academics and artists into believing that killing was necessary to avoid their own extermination at the hands of their victims.

This is a comprehensive historical and theoretical examination of the discourse and practice of human rights. No person, thing or relation is in principle closed to the logic of rights. Human rights break down the body into functions and parts and replace its unity with rights, which symbolically compensate for the denied and barred bodily wholeness.


If something can be put into language, it may acquire rights and can certainly become the object of rights. From a non-essentialist perspective, rights are highly artificial constructs, a historical accident of European intellectual and political history.

Human Rights in the Deutsche Demokratische Republik. The second part of the book is a sustained philosophical analysis of human rights which deals with many pivotal philosophers that are simply ignored by most other authors.

Humanity cannot act as the a priori normative principle and is mute in the matter of legal and moral rules. The twin aims of the Enlightenment were emancipation and self-realisation; domination and oppression the two evils it attacked.

Husserl asserted the primacy of self-perception and claimed that the world discloses itself fully to consciousness.

The End of Human Rights: : Costas Douzinas: Books

Human rights were initially linked with specific class interests and were the ideological and political weapons in the fight of the rising bourgeoisie against despotic political power and static social organisation. This book fills the historical and theoretical gap and explores the powerful promises and disturbing paradoxes of human rights. Indeed, their rhetorical nature, declaratory enunciation and regular defiance of state law are aspects of their ability to transcend and redefine their contextual boundaries.

Kosovo and Rwanda are good example of this process. Overall rating No ratings yet 0.

The other is always a unique, singular person who has place and time, gender and history, needs and desires. The Cambridge Foucault Lexicon.

A Review of”The End of Human Rights”

And yet many doubts persist. Board of Education Should Have Said.

This leads us to a crucial distinction between globalisation and universalisation which has been almost totally elided in the debate on human rights. As a result, judgments which derive their force and legitimacy from local conditions are morally suspect. The right of the other comes first; before my right and before my identity as organised by rights, comes my obligation, my radical turn towards the claim to respect the dignity of the other.


But such attempts can succeed only partially because identities are always open to new symbolic appropriations and articulations within different discourses and practices, and every — partially — fixed identity is always overdetermined by the surplus value of the floating signifier.

It is by following this original utopia, that human rights can be both saved and freed. Request removal from index. New Critical Legal Thinking. The persistence of the gap between humanity and legal rights or between the utopian moment in human rights and law indicates that their force and rebelliousness may be related to a metaphysical or redemptive urge which lay dormant, but which has acquired renewed significance in postmodernity.

International Human Rights Law and Practice.

Universalism then becomes an aggressive essentialism, which has globalised nationalism and has turned the assertiveness of nations into a world system. Community, on the other hand, is the condition of human existence, but communitarianism can become even more stifling. It was a translation of paideiathe Greek word for education, and meant eruditio et institutio in bonas artes[18] The Romans inherited the idea of humanity from Hellenistic philosophy, in particular Stoicism, and used it to distinguish between the homo humanusthe educated Roman, and homo barbarus.

The Ecology of Law. Finally, through a consideration of the ethics of otherness, and with reference to recent human rights violations, it is argued that the end of human rights is to judge law and politics from a position of moral transcendence. What history has taught us is that there is nothing sacred about any definition of humanity and nothing eternal about its scope.