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is a problem best addressed through a sentimental education that creates a sense of empathy in ourselves and others so as to understand others' suffering.

Rorty advocated the creation of a culture of global human rights in order to stop violations from happening through a sentimental education. He argued that we should create a sense of empathy or teach empathy to others so as to understand others' suffering.[16]

is a problematic discourse because it tends to make the political community a mere means for preserving the rights of man. Instead the individual ought to be the means and the collective ought to be the end.

The problem, for Marx, is that 'the political community' is reduced to 'a mere means for preserving these so-called rights of man.' For Marx it should be the other way around: the individual should exist for the community, in the Marxist utopia, the collective. The individual is the means, the collective is the end. For Marx, human rights talk, with its proclamation of a natural right to individual freedom, to freedom of religion, to private property, and so much more, is a social construction born of a false consciousness. Instead of providing what is best for its citizens for Marx we need to be freed 'from religion,' 'from property,' 'from the egoism of business' human rights talk virtually guarantees conflict in a society, and therefore represents a major obstacle to the utopian society Marx envisaged (no classes, no conflict, natural cooperation among its members, a society wherein everyone's needs. . . '

is a wrong-headed notion that sees the human being as a rights-bearer by virtue of being human. Instead, arendt, claims, one's 'right to have rights' should be based upon one's membership to a political community.

the conception of human rights, based upon the assumed existence of a human being as such, broke down at the very moment when those who professed to believe it were for the first time confronted with people who had indeed lost all other qualities and specific relationships except that they were still human.'

is an important political lever for the realization of global justice.

for Falk they represent an important political lever for the realization of global justice.

is minimally defined as as those necessary legal guarantees for the exercise of human agency.

For Ignatieff, human rights should be understood in minimal terms as those necessary legal guarantees for the exercise of human agency'

is not grounded in the exercise of human reason but rather is built upon a sentimental vision of humanity. That is, while human rights are not rationally defensible, but they do (or ought to) emanate from a sympathetic identification with others.

Indeed, Rorty (1993) has argued that human rights are based not upon the exercise of reason, but a sentimental vision of humanity. He insist that human rights are not rationally defensible. He argues that one cannot justify the basis of human rights by appeal to moral theory and the canons of reason since, he insist, moral beliefs and practices are not ultimately motivated by an appeal to reason or moral theory, but emanate from a sympathetic identification with others: morality originates in the heart, and not in the head. Interestingly, though unambiguously sceptical about the philosophical basis of human rights, Rorty views the existence of human rights as a 'good and desirable thing', something whose existence we all benefit from. His critique of human rights is this not motivated by an underlying hostility to the doctrine. For Rorty, human rights are better served by emotional appeals to identify with the unnecessary suffering of others, than by arguments over the correct determination of reason.

is a thing which to deny someone is to challenge their very humanity.

To deny people their human rights is to challenge their very humanity. Nelson Mandela

is the unresolved tension between the juridical world of equal states and the geopolitical world of unequal states.

unresolved tension between the juridical world of equal states and the geopolitical world of unequal states' (Falk, Richard 2000: 72).

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