Morfín Otero, María Guadalupe
June 2003
Xipe Totek;jun2003, Vol. 12 Issue 2, p113
Academic Journal
We are all interdependent living in a climate of plurality of thought and belief. A non-believer can be spiritual and a confessed believer can have no spirituality, exhibiting none of the usual outward signs associated with spirituality. In dialogue with the thought of Levinas and Patocka, the ethics of human rights is an ethics of listening to the other. It is not a question of a spirituality of self-denial, rather it is a spirituality of pleasure or enjoyment. The spirituality of human rights includes truth, justice and joy. The cause of human rights is not about victories, but about persistence and hope. We defenders of human rights are incapable sometimes of taking into account our own inner voices which clamor for rest, creative and enjoyable work. Whoever defends human rights has listened and let himself or herself be touched. He or she says his or her truth, even though difficult at times, in order to preserve life; he or she lives an experience similar to the prophetic charisma of the Old Testament. Defending human rights has to do with light and wind. The sensuality of the light versus the sordidness of torture. For the defender it is not a body which is being defended no matter how much one's skin and right not to be maltreated is defended: it is the very spirituality which inhabits a body, which is expressed in it, takes flesh in it, and lives, cries and dances in it. The wind is a metaphor of the Spirit, of the Paraclete, the defender of the People. The other who lets himself or herself be addressed in familiar language is converted into epiphany.


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