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Ç°ÑÔ**ƪ ´«Í³ÎÄ»¯Óëµ±´úÈËȨTRADITIONAL CULTURES AND CONTEMPORARY HUMAN RIGHTSÂÛÈËȨÀíÄî·¢Õ¹µÄ¶àÔªÎÄ»¯Ô´Í·/³£½¡ON THE MULTI-CULTURAL SOURCES OF HUMAN RIGHTS IDEASÖÂÁ¦ÓÚÎÄ»¯¶àÑùÐÔ——ÁªºÏ¹ú½Ì¿ÆÎÄ×éÖ¯¶ÔÓÚÈËȨµÄ¹±Ï×/ LIONEL VEERINVESTING IN CULTURAL DIVERSITY: UNESCO’S CONTRIBUTION TO HUMAN RIGHTS¹ú¼ÊÐÌÊ·¨ÔºµÄ±çËß½»Ò×——½«ÎÄ»¯ÊÓΪÈËȨԴͷµÄÒ»Ìõ¿ÉÄÜ·¾¶/ PHOEBE OYUGIPLEA BARGAINING AT THE INTERNATIONAL CRIMINAL COURT: A POSSIBLE WAY TO RECOGNIZE CULTURE AS A SOURCE OF HUMAN RIGHTSÎÄ»¯ÈÏͬ¡¢¾«Éñ¼ÛÖµºÍ¶Ô»°——¶Ô×ڽ̺ÍÊÀ½ç¹ÛרҵÈËÊ¿µÄ¶àÐÅÑöÅàÑøÓëÔöÇ¿Éç»áµ¯ÐÔ/ WILLEM JANSECULTURAL IDENTITY, SPIRITUAL VALUES, AND DIALOGUE: MULTI-FAITH TRAINING OF RELIGIOUS AND WORLD-VIEW PROFESSIONALS AS A BREEDING GROUND FOR SOCIETAL RESILIENCE̽¾¿ÈËȨµÄÎÄ»¯Î¬¶È/ PETER J. PEVERELLI £¨Àî±ËµÂ£©EXPLORING THE CULTURAL DIMENSIONS OF HUMAN RIGHTSÈËȨÀíÄîµÄ´«Í³ÎÄ»¯ÏßË÷ÓëÔ¨Ô´/Ñî¹âCOMPARATIVE CULTURAL CLUES AND SOURCES IN HUMAN RIGHTS IDEAS
µÚ¶þƪ£ºÖйú´«Í³ÎÄ»¯ÖеÄÈËȨԴͷTHE SOURCE OF HUMAN RIGHTS IN CHINESE TRADITIONAL CULTURE´«Í³ÎÄ»¯Óëµ±´úÖйúÈËȨ¹ÛÄî/ÀîÔÆÁúTRADITIONAL CULTURE AND HUMAN RIGHT CONCEPT IN MODERN CHINAÖйúÎÄ»¯µÄºÍг˼ÏëÓëÈËȨ/ÕÅÏþÁáHARMONIOUS THOUGHT IN CHINESE CULTURE AND HUMAN RIGHTSÖлª´«Í³ÎÄ»¯Óë¹ú¼ÊÈËȨ·¨µÄÒ»ÖÂÐÔ/ÕÔ½¨ÎÄTHE CONSISTENCY OF CHINESE TRADITIONAL CULTURE AND INTERNATIONAL HUMAN RIGHTS LAWÖйúÎÄ»¯µÄ×ÔÓÉ¡¢ÃñÖ÷¡¢ÈËȨ¹ÛÄî/ÖÜ¿ÉÕæFREEDOM, DEMOCRACY AND HUMAN RIGHTS PERSPECTIVE IN CHINESE CULTUREºÍƽȨ£ºÖйú´«Í³µÄºÍƽÖ÷Òå˼ÏëÓëµ±´úÍ⽻ʵ¼ùµÄ¹±Ï×/ÂÞÑÞ»ªTHE RIGHT TO PEACE: THE CONTRIBUTION OF CHINESE TRADITIONAL PACIFISM TO MODERN DIPLOMATIC PRACTICEÂÛÕÅÅí´º¶àÔªÖ÷ÒåÈËȨ¹ÛµÄÎÄ»¯Ô¨Ô´/Ëïƽ»ªTHE CULTURAL SOURCE OF MR. PENGCHUN CHANG’S PLURALISTIC HUMAN RIGHTS THEORY¡¶Àñ¼Ç¡·ÈËȨÎÄ»¯»ùÒòµÄ±ç֤˼¿¼/ÏÊ¿ªÁÖA DIALECTICAL REVIEW ON THE HUMAN RIGHT CULTURAL GENE IN THE BOOK OF RITESÈå¼ÒÎÄ»¯ÊÓÓòϵÄÖйú¼¯ÌåÈËȨ¹ÛµÄ´«³ÐÓë·¢Õ¹/ÈãÄþTHE INHERITANCE AND DEVELOPMENT OF CHINESE COLLECTIVE HUMAN RIGHTS FROM THE PERSPECTIVE OF CONFUCIAN CULTUREÖÐÎ÷ÈËȨ˼ÏëµÄ·ÖÒ°£­¿××Ó“ÈÊ”ÓëËÕ¸ñÀ­µ×“ÉÆ”/³Â•°ÍÌضû ÀîË«ÁúTHE INTERFLUVE BETWEEN ORIENTAL AND WESTERN HUMAN RIGHTS THOUGHTS: CONFUCIAN “BENEVOLENCE” AND SOCRATES’ “CHARITY”“ÈÌ”£º´Ó¹úÃñÐÔ¸ñÌØÕ÷Õ¹ÍûÖйúÈËȨÊÂÒµµÄÒ»¸ö½Ç¶È/ÀîÀÛ“REN”: A NATIONAL CHARACTER PERSPECTIVE FOR CHINA’S HUMAN RIGHTS CAREERÖÐÓ¹Ö®µÀÊÇÖйúÈËȨ×ÔÐŵÄÎÄ»¯Ö®¸ù/ÀîÊçÓ¢THE GOLDEN MEAN IS THE CULTURAL ROOT OF CHINA'S CONFIDENCE IN HUMAN RIGHTSÏÈÇØÈå¼ÒÈËȨ¹ÛÄîµÄÀúÊ·Ñݱä/Áõоü ËåÑà·ÉHISTORICAL EVOLUTION OF CONFUCIAN HUMAN RIGHTS IDEAS IN PRE-QIN PERIODÊÔÂÛÈåѧ´«Í³¶ÔÏÖ´úÊܽÌÓýȨµÄ´Ù½øÓë±£»¤/ÕÅÏÒTENTATIVE DISCUSSION ON RELATIONS BETWEEN TRADITIONAL CONFUCIANISM AND PROMOTION AND PROTECTION OF RIGHT TO EDUCATIONÖйú´«Í³ÎÄ»¯´Ù½øÊÀ½çÈËȨ·¢Õ¹µÄÕÏ°­¡¢»úÓöÓë»ùÒò/»Æ°®½ÌOBSTACLES AND OPPORTUNITIES OF CHINESE TRADITIONAL CULTURE IN PROMOTING THE WORLD’S HUMAN RIGHTS
µÚÈýƪ ·ÇÖÞ¡¢Å·ÖÞºÍÃÀÖÞ¹ú¼Ò´«Í³ÎÄ»¯ÖеÄÈËȨԴͷTHE SOURCE OF HUMAN RIGHTS IN TRADITIONAL CULTURES OF AFRICAN, EUROPEAN AND AMERICAN COUNTRIES×÷ΪÈËȨԴͷµÄ·ÇÖÞ´«Í³¾«ÉñºÍÎÄ»¯¼ÛÖµ¹ÛÄî/AUGUSTINE HUNGWEAFRICAN TRADITIONAL SPIRITUAL AND CULTURAL VALUES AS SOURCES OF HUMAN RIGHTSÎÚ°àͼ£¨UBUNTU£©£ºÔÚÏÖ´úÄÏ·ÇÍƽøÈËȨµÄÒ»ÖÖ¹¤¾ß/MOFIHLI TELEKIUBUNTU AS A TOOL TO ADVANCE HUMAN RIGHTS IN MODERN-DAY SOUTHERN AFRICAȨÀûµÄÎÄ»¯Ð­ÉÌ£ºÃñ×å¹ú¼ÒÓï¾³ÏÂÀí½âÈËȨÉú»îµÄ»ù±¾¹¤¾ß/RAMONA BIHOLARCULTURAL NEGOTIATION OF RIGHTS£ºAN ESSENTIAL TOOL FOR UNDERSTANDING THE LIFE OF HUMAN RIGHTS IN NATIONAL CONTEXTS×÷Ϊ·¨ÂÉÔ¨Ô´µÄÎÄ»¯¼ÛÖµ£ºÎÚ°àͼÓëÄϷǾ­Ñé/SERE DIOYOU KAMGACULTURAL VALUES AS A SOURCE OF LAW:UBUNTU AND THE SOUTH AFRICAN EXPERIENCE×÷ΪÈËȨԴͷµÄ´«Í³¾«ÉñºÍÎÄ»¯¼ÛÖµ¹ÛÄî/VIDETTE AJORLOTRADITIONAL SPIRITUAL AND CULTURAL VALUES AS SOURCES OF HUMAN RIGHTS