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100 1 Drolet, Marie-Josee
245 12 L'universalite des droits humains dans le contexte du
pluralisme axiologique inherent aux relations
internationales: Le cas du confucianisme
300 473 p
500 Source: Dissertation Abstracts International, Volume: 71-
12, Section: A, page:
502 Thesis (Ph.D.)--Universite de Montreal (Canada), 2010
520 The demonstration elaborated here is similar, to a certain
extent, to the one developed by Amartya Kumar Sen in The
Argumentative Indian .4 In his work, Sen discusses India's
intellectual and political inheritance, and the way this
tradition is essential for the success of the democracy
and secular politics of the Indian State. For our part,
our interest lies not with India, but with China, quite
particularly with the intellectual, political and moral
legacy of the early Confucian scholars, and the relevancy
to revisit, nowadays, Classical Confucian teachings in
order to conceive and establish human rights in China
520 More precisely, our reflection lies within the
contemporary debate, which takes place on an international
scale, surrounding the so-called Asian values and human
rights. For the advocates of the Asian values thesis,
Asian values would be associated with the so-called Asian
development model, which would distinguish itself from the
"Western" model by resisting for instance human rights.
These rights, having a western origin and being, in many
respects, in breach with Asian values, would be neither
desirable in Asia (particularly in China) nor compatible
with Asian values (specifically with Confucian values)
520 In our thesis, we refute this point of view. By the
intervention of an analysis of the Universal Declaration
of Human Rights of 1948 and an examination of four texts
founders of the Classical Confucianism who are: the
Analects (Lunyu)5, the Mencius (Mengzi), the Great
Learning (Daxue), and the Practice of the Mean
(Zhongyong)6, we demonstrate that this understanding of
things is unjustified. Human rights are not incompatible
with Confucian values and their adoption is desirable in
Asia (including China), quite as it is in Western
countries. Actually, the philosophy of human rights and
the Classic Confucian thought have numerous conceptual,
axiological and normative affinities. Far from being in
opposition, these theoretical views converge, because they
both care about the human being, his vital needs, and his
self-fulfillment within the community. Our demonstration
leans, for the most part, on the analysis of a key concept
of the Confucian ethical and political thought that is the
notion of humanity, or humaneness (ren) and the closely
related notion of gentleman, or morally noble person (
junzi)
520 Keywords: Asian values, Human Rights, Classical Confucian
thought, Confucianism, Confucius, Mencius, humanity,
benevolence, humaneness, ren, and junzi
520 4 Amartya Kumar Sen, The Argumentative Indian: Writings on
Indian History, Culture and Identity, New York: Picador,
2005. 5 We adopt the phonetic transcription of Chinese
characters called pinyin. The pinyin has been established
by the Chinese in 1957 and is the transcription mostly
used today by Sinologists. A glossary can be found in the
appendices, which indicates cited transcriptions in this
thesis (see the Appendix 5). 6 Andre Levy, Les Entretiens
de Confucius et de ses disciples [Lunyu], Paris:
Flammarion, 1994 et Mencius [Mengzi], Paris: You-Feng,
2003; Andrew Plaks, Ta Hsueh and Chung Yung (The Highest
Order of Cultivation and On the Practice of the Mean)
[Daxue et Zhongyong], New York: Penguin Books, 2003
590 School code: 0992
650 4 Ethics
650 4 Philosophy
690 0394
690 0422
710 2 Universite de Montreal (Canada)
773 0 |tDissertation Abstracts International|g71-12A
856 40 |uhttp://pqdd.sinica.edu.tw/twdaoapp/servlet/
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