Humanitarianism and Universalism

A detailed Summary of Humanitarianism and Universalism

In the article "Women and Cultural Universals," Martha Nussbaum discusses about basic human capabilities that should be granted to every human being regardless of their sex, race, or religion. However, a problem arises with reaching such basic rights since every nation has their own definition of this matter. In order for these basic human capabilities to be accepted throughout the world, nations ought to reach a generalized consensus on what rights an average human should have, rights that ought to transcend cultural traditions and religious "barriers." All in all, the point of Nussbaum's basic human capabilities list is to "put forward something that people from many different traditions, with many different fuller conceptions of good, can agree on, as the necessary basis for pursuing their good life" (462). There is a similarity of this ideology with Mary Kaldor's global humanitarian approach. Even though both ideologies attempt to stabilize certain situations in troubled nations, they have different approaches. Nussbaum believes that her list of basic human capabilities should be implemented into every nation, especially those nations that are currently violating the rights of their inh

In certain nations, this list would be defying their beliefs and religions. For instance, Islamic/Muslim states have followed their traditions for thousands of years, since biblical times. No matter how influential the words of Nussbaum may be, traditions are naturally meant to transcend time for many generations to come. Nussbaum may view Islam/Muslim traditions, such as men having absolute power over women as a violation to the basic rights of a human. Yes, from an outside perspective that may appear to be unfair, but in the Muslim "world" things are progressing just as they have for many generations. The majority of women in such states have conformed to this lifestyle, only a few defiant women remain to challenge such "chauvinistic" tradition. With that in mind, should this basic human capabilities list be implemented in a nation just because of a few unsatisfied individuals? Should a nation's identity be "erased and revamped" just to satisfy the wishes of universalistic ideologists? Absolutely not; a nation's portrayal in the world, its own uniqueness and inner qualities, is more significant than uniformity (brought on by the basic human capabilities list).

Kaldor's global humanitarian approach would not be a threat to a nation's traditions. As a matter of fact, this ideology would assist any troubled nations that have been weakened by damaging factors (wars, famine, political instability, etc...). For instance, Kaldor speaks of the "new wars" fought between states and networks. Most often, these "new wars" violate "humanitarian laws and human rights laws" and that is why a global humanitarian approach is needed to end the atrocities brought on by this new type of warfare (Kaldor 395). Nations should not be "indifferent to the struggles of individuals who have to try to exercise their basic human rights in a hostile environment" (Nussbaum 467). In other words, a global humanitarian approach would require nations to monitor any "shady" activities throughout the world. This would be required in order to maintain the functionality of the Nussbaum's basic human capabilities list, which would be the focal point for nations to establish their own views on human rights.

When writing her list of what should be basic human capabilities, Nussbaum meant to disregard any connection that humans have with specific cultures and religions. She intended for the readers to view individuals not as c

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Approximate Word count = 1634
Approximate Pages = 7 (250 words per page double spaced)

Category: Politics