Preproceedings 2006 - Austrian Ludwig Wittgenstein Society

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likely to benefit more from an imaginative Wittgensteinian, than from a de-divinizing Rortian position. However, if religious communities set out to give reasons for their beliefs, for instance in a tendency to bring the meaning of the Qur’ân into harmony with the modern discoveries of the natural sciences (Abû Zayd 2004 54) or conversely, to bring Darwinism into harmony with the Bible (cf. Kitzmiller vs. Dover), they enter in the seemingly ludicrous (Wittgenstein 1967a 58) game of seeking evidence. Since “this would in fact destroy the whole business” (56), they could then no longer be met by the imaginative sensibility of a Wittgensteinian position. Literature Armstrong, Karen 2000 The Battle for God. Fundamentalism in Judaism, Christianity and Islam, London: HarperCollins. Arriaga, Manuel 2005 “Richard Rorty’s Anti-Foundationalism and Traditional Philosophy’s Claim for Social relevance”, Int. Phil. Quaterly 45/4, 467-483. GA resolution A/Res/53/22, 16 November 1998. GA resolution A/Res/56/6, 9 November 2001. Freud, Sigmund 2000 (1912-13) Totem und Tabu. Einige Übereinstimmungen im Seelenleben der Wilden und der Neurotiker (Sigmund Freud Studienausgabe, vol. 9), Frankfurt am Main: Fischer, 287-445. Huntington, Samuel 1993 “The clash of Civilizations?”, Foreign Affairs 72/3, 22-49. Kant, Immanuel 1795 “Zum ewigen Frieden” [On Perpetual Peace], in: Kants gesammelte Schriften, Berlin: Königlich Preussischen Akademie der Wissenschaften, vol. 8, 341-386. Mahbubani, Kishore 1993 “The Dangers of Decadence. What the Rest can Teach the West”, Foreign Affairs 72/4, 10-14. Nasr Abû Zayd 2004 Rethinking the Qur’ân: Towards a Humanistic Hermeneutics, Amsterdam: SWP Publishers. Phillips, D.Z. 1996 “Wittgenstein, Religion, and Anglo-American Philosophical Culture”, in: K.S. Johannessen, T. Nordenstam (eds.), Wittgenstein and the Philosophy of Culture, Vienna: Hölder- Pichler-Temsky, 201-217. Rorty, Richard 1996 Moral Universalism and Economic Triage (opening address of the 2 nd UNESCO Philosophy Forum, Paris 27- 30 March 1996), http://www.unesco.org/phiweb/uk/2rpu /2emrpu.html. Rorty, Richard 1989 Contingency, irony, and solidarity, Cambridge: CUP. Thomas, Emyr Vaughan 2001 Wittgensteinian values: philosophy, religious belief and descriptive methodology, Burlington USA: Ashgate Publishing Company. US District Court for the middle district of Pennsylvania, Case 4:04cv-02688-JEJ, Document 342 Filed 12/20/2005 (Kitzmiller vs. Dover). Wittgenstein, L. 1965 "A Lecture on Ethics", Philosophical Review 74, 3-12. Wittgenstein, L. 1967 "Bemerkungen über Frazer's The Golden Bough", Rush Rhees (ed.), Synthese 17, 233-253. Wittgenstein, L. 1967a Lectures and Conversations on Aesthetics, Psychology & Religious Belief, Cyril Barrett (ed.), Oxford: Blackwell. Wittgenstein, L. 1969 On certainty, G. E. M. Anscombe and G. H. von Wright (eds.), Oxford: Blackwell. Wittgenstein, L. 1980 Culture and Value, G.H. von Wright (ed.), Oxford: Blackwell. Rorty, Wittgenstein, and the ‘dialogue among civilizations’ - Karel Mom 203
Reservations to Human Rights Treaties – Tribute to Religious and Cultural Diversity or Undermining of Universality? Andreas Th. Müller, University of Innsbruck, Austria The question of reservations to human rights treaties is a delicate issue in international law – in view of its complexity as well as its implications. Far from intending to elaborate on such highly juridical subject in a philosophical context, this very issue affords, however, remarkable lessons on the topic of intercultural dialog, its potential and limits. It will be argued that the stance one takes on reservations to human rights instruments, aiming at preserving religious and cultural diversity, is symptomatic of one’s approach to basic questions like the legitimate claims of religious/cultural traditions as normative fundament of human societies, the existence of supracultural, universal values superposing them, as well as the ways in which to identify or agree on them. Furthermore, the setting in which this specific kind of intercultural dialog takes place is representative in a double sense: On the extensional level, the community of states virtually covers all of humanity and, on the intensional one, the state is, if not the only, still the most prominent collective entity in bundling, articulating and representing the normative attitudes of larger populations on a global level. The rapid rise in the number of states in the 20 th century posed a considerable problem to the exclusive club of so-called “civilized nations” which had dominated modern international law from its outset. In the wake of World War II, the intensifying production of human rights instruments found broad support within the international community. However, the “old guard” was soon confronted with increasingly self-confident “greenhorns” referring to, and insisting on, their specific historical/cultural/religious background, which often considerably differed from the “western” normative heritage. In order not to leave it with isolated protest and insular proposals, certain groups of nations agreed on articulating their genuine approach to human rights in an explicit and consistent manner. Among the major results, one must point at the Banjul Charter on Human and Peoples’ Rights of 1981, stressing the “historical tradition [of the African States] and the values of African civilization” (preamble) which materialize in a particular emphasis on human duties and peoples’ rights as a major complement, and corrective, to classical individualistic human rights. Furthermore, the privately sponsored Universal Islamic Declaration of Human Rights of 1981, but especially the 1990 Cairo Declaration on Human Rights in Islam as adopted by the Member States of the Organization of the Islamic Conference deserve mention. The latter’s preamble underlines “the civilizing and historical role of the Islamic Ummah which God made the best nation that has given mankind a universal and well-balanced civilization” and that “fundamental rights and universal freedoms in Islam are an integral part of the Islamic religion”, while insisting that all those rights and freedoms “are subject to the Islamic Shari’ah” which is “the only source of reference for the explanation or clarification to any of the articles in this Declaration” (art. 24f.). The relationship between different concepts of human rights as a primarily theoretical problem on the level of general declarations was soon to become a real conflict of interests in the concrete case: One of the well- 204 known examples here is the 1979 Convention on the Elimination of All Forms of Discrimination against Women which was ratified by some 180 states. When joining the convention, many Muslim nations made material reservations to it, most of them construed in very general terms and globally referring to the “provisions of the Islamic Shari’a law” and their constitutions (see e.g. the pertinent reservations of Malaysia and Saudi Arabia). In case of a collision between those norms and the requirements of the convention, the former should prevail. This approach was openly criticized by numerous Western states, explicitly objecting to these types of reservations and declaring them inadmissible, thus raising the question what the applicable provisions of international law should be, taking into account the concerned states’ incompatible views on the matter. The current legal regime of reservations to international treaties According to art. 2 (1) d of the 1969 Vienna Convention on the Law of Treaties (VC), reservation “means a unilateral statement, however phrased or named, made by a State […] whereby it purports to exclude or to modify the legal effect of certain provisions of the treaty in their application to that State”. Reservations are a well proven instrument for broadening the consensual basis of an international treaty. The possibility for a state to articulate a “tailormade” consent, in virtue of which it can dispose itself of certain unwanted obligations, raises the chance that wavering members of the international community eventually support a draft, while they would boycott the project as a whole if confronted with an “all-or-nothing” alternative. At the same time, however, the system of reservations tends to create a high degree of complexity with regard to the legal regime applicable to the parties to a convention as each of them potentially takes part in its peculiar way. This is further complicated by the fact that the other parties may either (explicitly or tacitly) accept or object to a reservation (art. 20-23 VC), as the consensus principle (which is at the very heart of the institution of reservations and which allows to subject a sovereign state only to the norms it has agreed to beforehand) must consistently also be applied to the states confronted with another’s reservation. Depending on whether they approve of it or not, the provisions affected by the reservation can or cannot become effective between the states concerned. Hence, the regime of reservations leads to a bilateralization of the rights and duties among the parties to an international treaty, thus transforming it into a bundle of concurring bilateral relations within the framework of one single legal instrument. The challenge of reservations to human rights treaties Apart from the complexity just described, the regime of reservations as established by the VC holds another, far more serious risk. Its very logic is based on the principle of
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Kulturen: Konflikt-Analyse-Dialog C
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Cultures: Conflict-Analysis-Dialogu
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Inhalt / Contents Inhalt / Contents
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Inhalt / Contents Zar'a-Jacob und W
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Inhalt / Contents A Complicated For
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12 Egoism, Coexistence, and the Pos
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A Naturalistic Method for Therapy n
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«views from nowhere»“ (Geertz 2
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Our thesis is that the dichotomy be
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Der Vorrang der Logik vor der Metap
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sein [muss]“(TB 24.7.16), so wie
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24 Jenseits des nichtzweifelnden Be
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Intercultural Dialog and Mathematic
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References 28 Intercultural Dialog
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While half a muffin is still a piec
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References Abrahams, Gerald 1952 Th
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Hence Wittgenstein states: “Not,
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About “die letzte Zusammenfassung
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Groag remembers to have had in wint
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Surprisingly enough, the late Wittg
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Wittgenstein and Kripke’s Skeptic
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5. Concluding remarks For Wittgenst
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Here something strange happens, how
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attribution of beliefs and the inte
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Ist meine eigene Weltanschuung thir
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Literatur: 52 Ist meine eigene Welt
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54 An economist’s reflections on
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56 An economist’s reflections on
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How to Make Opposite Ends Meet? Ays
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Intercultural Dialogue in Philosoph
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62 Intercultural Dialogue in Philos
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64 On Siamese Twins and Philosophic
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Wittgenstein on Frege on Connective
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Where to seek for the ‘Uniquely I
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Searles Naturalismus: Eine seiner S
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72 Searles Naturalismus: Eine seine
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structures that tend to shade off i
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Probleme der interkulturellen Philo
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Literatur 78 Probleme der interkult
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group theory for obtaining the basi
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Radical Interpretation and Intercul
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References Davidson, Donald 1984 In
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86 Indeterminismus freier Willensen
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Is naturalism progressive? A natura
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References 90 Is naturalism progres
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practice with the philosophers’ (
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Against Their Own Intention: Proble
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96 Against Their Own Intention: Pro
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Recognising Beauty : On The Intercu
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100 Recognising Beauty : On The Int
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102 Trendwende in der Evolution? Ni
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Postmodernismus als Argumentationst
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106 Postmodernismus als Argumentati
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Freud-Jung controversy: a failed in
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wishes, anxiety, guilt and hatred,
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References Freud, Sigmund (1912-13)
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of water beneath a glacier and any
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given physical world and our repres
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would be a further substratum on wh
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Wittgenstein and the Language of Re
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The fact that religious attitude is
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3. Potentials and limitations of de
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Es gibt keinen Dissens, es gibt nur
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128 Es gibt keinen Dissens, es gibt
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akademischem Charakter, natürlich
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132 Wittgenstein's Paperwork. An Ex
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Substance and Attribute in the Cont
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136 Substance and Attribute in the
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understands the patient's worldview
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Reflections on Ethics and Cultural
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cultures, unless they fail to heed
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identisch ist. Charakteristischerwe
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Nachdenken über Gewissheit - Zur A
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Page 161 and 162: Normalität vs. Naturalität Das er
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Page 165 and 166: References 164 Did you do something
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Page 195 and 196: Literatur Breinbauer, Ines Maria 19
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Page 221 and 222: 220 Natural Language and its Speake
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Can there be such thing as a “hop
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feeling that was both thought or fe
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258 Regaining the Sense of the Trac
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Brandom on Holism, Communication, a
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interpersonal communication is real
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264 Action and Morality: A Reflecti
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Peter Singer’s Utilitarianism ver
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References 268 Peter Singer’s Uti
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Wittgenstein affirms that what ‘g
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Spiel der Sprache und Sprachspiel -
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274 Spiel der Sprache und Sprachspi
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276 ‘The riddle does not exist’
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Zur dringend notwendigen Revision d
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280 Zur dringend notwendigen Revisi
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282 • dass einem die Ressourcen z
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Deuten - Missverstehen - ‚Blasphe
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286 Deuten - Missverstehen - ‚Bla
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If we can learn a social practice,
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Keine Anschauungsgrade besitzt hing
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Life’s Infinite Variations: Wittg
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another culture is also the sign of
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296 Against cultural identity: a fa
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Kann eine Person als Urheber ihrer
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300 Kann eine Person als Urheber ih
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Substanz, Kausalität und Freiheit
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Im abschließenden Teil des Vortrag
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verstehen). D.h.: das Verstehen ein
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Towards an Intercultural Phenomenol
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310 Towards an Intercultural Phenom
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feel envy towards his brother witho
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idges chronological distances; for
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Sprache im interkulturellen Dialog
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Abweichung in seinem Sprachgebrauch
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kind of mythology (cf. Wittgenstein
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Social Criticism through Internal a
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Interkulturelle Philosophie in Russ
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326 Interkulturelle Philosophie in
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Wissenschaft begnügen und daher nu
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Das, was er in seinem Brief an Herm
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Essence/Attribute in Islamic Philos
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Konvergenzen in grundlegenden Prinz
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individuellen Freiheit (Stelzer 200
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experience gives an epistemological
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The Fraissè Theorem and Goodman’
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3.5) i) Sentences satisfied by elem
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Outline of Arguments against Natura
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346 Outline of Arguments against Na
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Reason, red in tooth and claw: natu
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Importantly, where Pascal saw in hu
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352 The Significance of Intercultur
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354 Wittgenstein, the artistic way
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A Neo-pragmatist Approach to Interc
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358 A Neo-pragmatist Approach to In
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360 A Neo-pragmatist Approach to In
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Aber der Löwe spricht eben nicht!
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364 Aber der Löwe spricht eben nic
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366 From Anti-Metaphysics to Non-Py
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Respective Justice through Thick an
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Normativity and Novelty Tine Wilde,
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References Baz, Avnar: 2000, ‘Wha
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374 Towards an Intercultural Phenom
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Das Problem des metaphysischen Subj
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378 Das Problem des metaphysischen
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380 Das Problem des metaphysischen
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