This dissertation is a cross-national investigation of the relationship between cultural heterogeneity and regimes' respect for basic human rights. The quantitative human rights literature has not yet addressed the question of whether high levels of cultural diversity are beneficial or harmful. My research addresses this gap. I address the debate between those who argue that diversity is negatively related to basic human rights protection and those who argue it is likely to improve respect for these rights. Ultimately, I propose that regimes in diverse countries will be less likely to provide an adequate level of subsistence (otherwise known as basic human needs) and security rights (also known as integrity of the person rights) to their citizens than regimes in more homogeneous countries. Using a data set of 106 non-OECD countries for the years 1983 and 1993, I employ bivariate, linear multivariate regression, and causal modeling techniques to test whether higher levels of ethnolinguistic and religious diversity are associated with less regime respect for subsistence and security rights. The analysis reveals that higher levels of cultural diversity do appear to lead to lower respect for subsistence rights. However, counter to the hypothesized relationship, high levels of diversity appear to be compatible …

In this study of A Midsummer Night's Dream, The Merchant of Venice, and Measure for Measure I argue that the surface plots of these comedies point us to a philosophic understanding seldom discussed in either contemporary public discourse or in Shakespearean scholarship. The comedies usually involve questions arising from the conflict between the enforcement of law (whether just or not) and the private longings (whether noble or base) of citizens whose yearnings for happiness tend to be sub- or even supra-political. No regime, it appears, is able to respond to the whole variety of circumstances that it may be called upon to judge. Even the best written laws meet with occasional exceptions and these ulterior instances must be judged by something other than a legal code. When these extra-legal instances do arise, political communities become aware of their reliance on a kind of political judgment that is usually unnoticed in the day-to-day affairs of public life. Further, it is evident that the characters who are able to exercise this political judgment, are the very characters whose presence averts a potentially tragic situation and makes a comedy possible. By presenting examples of how moral and political problems are dealt with by …