The Relativity of Cultural Relativism

Abstract

Although the author in an earlier publication (1971) has argued in favour of cultural relativism, recently he has become more critical of the concept, as it inevitably leads to an aporia.
The concept of intercultural relativism has become blurred with intracultural relativism. The sharply increased communication between the various cultures has led to an increasing differentiation within these cultures and less differentiation between cultures. The other cultural conventions can be found next door, in another cultural community, in another subculture, or in another social class. (This pertains to South Africa as well as Northwest Europe). Geographically based typologies do no longer apply to culture and literature in our century.
Moreover, the notion of cultural relativism contains an internal contradiction. As Ruth Benedict (1935) argued, cultural relativism itself is the expression of a value; it means that my values are not necessarily better than the values maintained by someone else belonging to a different culture. Being a Western invention going back to the eighteenth century, cultural relativism, by its own standards, cannot be applied to cultures that do not share the notion of tolerance vis-à-vis the values of other cultures. This paradoxical consequence prevents any rigorous application of cultural relativism.
Finally, with reference to Tzvetan Todorov (1991) and the human rights discussion, it is argued that certain values can be declared to have universal validity.

Opsomming
Alhoewel die outeur horn in 'n vroeere publikasie (1971) ten gunste van kulturele relativisme uitgespreek het, het hy onlangs meer krities teenoor die konsep ingestel geraak, omdat dit onvermydelik tot aporie lei.
Die konsep interkulturele relativisme is verdof deur intrakulturele relativisme. Die snel toenemende kommunikasie tussen die verskillende kulture het tot 'n toenemende diffe­rensiasie binne hierdie kulture gelei met verminderde differensiasie tussen kulture. Die ander kulturele konvensies is net langsaan beskikbaar in 'n volgende kulturele gemeen­skap, in 'n ander subkultuur en in 'n ander sosiale klas. (Dit geld vir Suid-Afrika sowel as Noordwes-Europa). Geografies-baseerde tipologiee is nie meer van toepassing op die kultuur en letterkunde van ons eeu nie.
Bowendien bevat die idee van kulturele relativisme 'n interne kontradiksie. Soos trouens deur Ruth Benedict (1935) aangevoer, is kulturele relativisme op sigself die verwoording van 'n waarde; dit beteken dat my waardes nie noodwendig beter is as die waardes van die volgende persoon wat aan 'n andersoortige kultuur behoort nie. As 'n westerse uitvindsel wat na die agtiende eeu terugdateer, kon kulturele relativisme, volgens sy eie standaarde, nie op kulture toegepas word wat nie die idee van verdraagsaamheid ten opsigte van die waardes van ander kulture eerbiedig nie. Hierdie paradoksale uitvloeisel verhoed enige streng toepassing van kulturele relativisme.
Ten slotte, met verwysing na Tzvetan Todorov (1991) en die bespreking van mense­regte, word daar geargumenteer dat onomwonde verklaar kan word dat sekere waardes wel universele geldigheid besit.