Public Reason as a Strategy for Principled Reconciliation: The Case of Islamic Law and International Human Rights
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Bibliographic record
Abstract
The salient question of the twenty-first question may turn out to be religion, and its relationship to secular norms such as international human rights law. In this paper, I explore a Rawlsian strategy for effecting a principled reconciliation of Islamic law and international human rights law. The need for effecting such reconciliation is pressing, as is evidenced by first, the large number of Muslim-majority states that adopt Islamic law-based reservations to international human rights conventions, and second, the distrust that non-Muslim majorities often exhibit to their Muslim minorities which is in part fueled by suggestions that Muslims are insufficiently committed to human rights norms. Rawls' framework for analyzing how incompatible theories of the good may nevertheless co-exist within one constitutional regime under conditions that give rise to an overlapping consensus suggests that advocates of Islamic law and international human rights law should seek to articulate both the norms of international human rights law and their justifications in a manner that could reasonably result in the good faith acceptance by Muslims of such norms, and the good-faith acceptance of Islamic law by international human rights law as a legitimate interlocutor. I propose a framework for effecting this reconciliation through various strategies: first, revision of non-conforming substantive rules of Islamic law wherever possible to do so without engaging in controversial moral or theological interpretation so as to render them in conformity with norms of international human rights law; second, where there is a genuine contradiction between Islamic religious doctrine and the norms of international human rights law, by the more robust recognition within international human rights law of the right of Muslims (as well as other religiously-motivated citizens) to continue to observe voluntarily Islamic law (or other religiously-motivated norms) - even where adherence to such norms results in discrimination - as a matter of their human right to religious freedom, while Muslim states would agree not to impose such religiously-motivated rules as part of its positive legislation; and third, requiring Muslim states to disavow restrictions on freedom of conscience, including laws penalizing apostasy, even in civil law.
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Full frame distilled prediction
Teacher imitationNot calibrated prevalence, not ground truth. Human validation pending. Learned from the 10,348 direct Codex labels and 10,348 direct Gemma labels. Candidate is the union of thresholded teacher heads; consensus is their intersection. These outputs are machine_predicted_unvalidated and are not human labels or direct frontier model labels.
Codex and Gemma teacher scores by category
| Category | Codex | Gemma |
|---|---|---|
| Metaresearch | 0.004 | 0.000 |
| Meta-epidemiology (narrow) | 0.000 | 0.000 |
| Meta-epidemiology (broad) | 0.000 | 0.000 |
| Bibliometrics | 0.000 | 0.000 |
| Science and technology studies | 0.002 | 0.000 |
| Scholarly communication | 0.000 | 0.000 |
| Open science | 0.000 | 0.000 |
| Research integrity | 0.000 | 0.000 |
| Insufficient payload (model declined to judge) | 0.000 | 0.000 |
Machine scores (provisional)
The two teacher heads of the student model, read on this work. A score orders the frame for review; it never asserts a category, and the validation status ships verbatim with every row.
Baseline scores from an immature model (maturity gate not passed, 7 training rounds). Scores rank; they never assert a category.
score_only:v0-immature-baseline · verbatim from the scoring run: score_only means the number may rank works, and no category label ships from it