by The Chinese are pragmatists who reason in the long term. The ideology of human rights is totally foreign to them (the words “right” and “human”, in the sense that we usually give them, do not even have a Chinese equivalent: “human rights” is rendered as “ren-quan”•, “man-power”, this is not especially clear), individualism also. For the Chinese, man must fulfill his duties to the community instead of claiming his rights as an individual. During the Covid-19 epidemic, the Europeans were confined through fear; the Chinese did so through discipline. Westerners have “universal” references, the Chinese have Chinese references. A major difference... • Ren, (Chinese: “humanity,” “humaneness,” “goodness,” “benevolence,” or “love”)Wade-Giles romanization jen, the foundational virtue
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The Chinese are pragmatists who reason in the long term. The ideology of human rights is totally foreign to them (the words “right” and “human”, in the sense that we usually give them, do not even have a Chinese equivalent: “human rights” is rendered as “ren-quan”•, “man-power”, this is not especially clear), individualism also. For the Chinese, man must fulfill his duties to the community instead of claiming his rights as an individual. During the Covid-19 epidemic, the Europeans were confined through fear; the Chinese did so through discipline. Westerners have “universal” references, the Chinese have Chinese references. A major difference...
• Ren, (Chinese: “humanity,” “humaneness,” “goodness,” “benevolence,” or “love”)Wade-Giles romanization jen, the foundational virtue of Confucianism. It characterizes the bearing and behaviour that a paradigmatic human being exhibits in order to promote a flourishing human community. — Encyclopedia BrittanicaI have also gathered that this is true of at least some other traditional societies and even traditions within liberal societies. Reading comments from Hindu residents of India, there is no concept of "rights" as in the West in traditional India culture, where the operative term is "dharma." "Dharma" is often translated into English as "duty," but that is only one aspect of the term. Another translation is "righteousness." The traditional duty of a ruler is to enforce righteousness as interpreted by the tradition. There is little room for individuality in the traditional scheme. In fact, in many ways the sense of individuality is seen as the spiritual obstacle to overcome.
Other traditional cultures based on religious tradition have similar concepts anchored in scripture and tradition. This order is regarded as "God's will" as the basis of natural law.
In fact, there is no history of the concept of human rights as it came to exist in Western political thought subsequent to the Protestant Reformation, which placed emphasis on the individual. The Western liberal tradition can be viewed as an attempt to give a naturalistic basis to counter the authoritarian and dogmatic basis of the theological framework inherited from medieval times. The world view based on the great chain of being was replaced by the scientific world view.
The UN traces the historical birth of human rights to 539 BCE, when Cyrus of Persia conquered Babylon, freed the slaves, declared that all were free to choose their own religion, and that different ethnicities be treated equally. The historical birth of Western democracy is traded to the Magna Carta of 1215 that was supposedly foundational for human rights, even though it hardly applied to the general populace, let alone the human race.
The concept of human rights is clearly stated in the Declaration of Independence, in the world "all men are created equal," but the understanding of "man" was not at all universal in the present day sense of humanity as a species. It did not abolish slavery for instance, nor where women enfranchised.
Moreover, Western imperialism and colonialism reveals that the West had no well-developed concept of human rights during most of the half millennia of its dominance.
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