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Norman Geras

, of universal human rights. In this article, Brown says natural law claims about human flourishing are ‘contradicted by the fact of value pluralism’. He writes that ‘different and potentially competing accounts of the Good’ are incompatible with ‘the idea of universal human rights which … is based on one particular conception of the Good’. Thus, pluralism of values being taken by him for the fact that it is, and since he regards this fact as in contradiction with universalist ideas about human flourishing and human rights, Brown’s cleaving to the former results in

in Crimes against humanity
Heikki Patomäki

Heikki Patomäki, ‘Republican Public Sphere and the Governance of Globalising Political Economy’, in Maria Lensu and Jan-Stefan Fritz (eds), Value Pluralism, Normative Theory and International Relations (London, MacMillan, 2000). The unilateralism and aggressive reciprocity of US trade policy is discussed in P. Martin, ‘The Politics of International

in Mapping European security after Kosovo
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Self-reflexive, retrospective narratives of London in J.M. Coetzee’s Youth and Justin Cartwright’s In Every Face I Meet
Andrea Thorpe

Africans – other than an off-stage Mandela or a near-neighbour in Swazi-born Anthony – from the novel, could be viewed as a problematic blind spot, reflecting a desire to shake ‘the dust of the country from his feet’, in Coetzee's words ( 1992 : 393). Using a different metaphor of relinquishment, Cartwright describes, in Oxford Revisited ( 2009 ), how, after moving to Oxford and being exposed to Isaiah Berlin's value pluralism, he found himself ‘happily free from the heavy burden of being a white South African’ ( 2009a : 39). Alternatively, his

in South African London
Meir Hatina

cross-border cultural melting pot. As Rafiq Habib, one of the founders of the Egyptian Wasat party, stated, “You can exchange opinions, but you can not exchange values.” 167 In spite of these differences, the emergence of the Wasatiyya did empower ideological alternatives in modern Islamic thought. It embodied a broader phenomenon that made its appearance in the late 1990s, and was called “the post-Islamist era” by researchers, an era characterized by the growing absorption of democratic values, pluralism, women’s rights, and concern for young people. 168 The

in Arab liberal thought in the modern age