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In recent years, global institutions like the UN and UNESCO have increasinglytreated obligations to preserve cultural heritage as obligations to uphold human rights.Owing to the relative novelty of this approach, little work has been done to see whatexactly such rights would be and how this treatment of cultural heritage could bejustified. Not only is it unclear what the foundations of a human right to cultural heritageare or what precisely such a right ought to entail, but it is equally uncertain what is meantby cultural heritage in the first place. Considering this, the aims of the Book are thefollowing: (i) provide a philosophically robust definition of cultural heritage and its socialvalue that could serve as a foundation of the human rights approach to cultural heritage;(ii) building on this understanding of cultural heritage, provide a systematic conceptualanalysis of obligations to preserve cultural heritage understood in the language of humanrights. The Book defends a constructionist-inspired account of cultural heritage,according to which cultural heritage is not primarily about historical objects andpractices, but rather about how we employ such objects and practices to make sense ofour internal and external worlds, both as individuals and as communities. Equipped withthis understanding of cultural heritage the Book provides a justification of a human rightto cultural heritage by appealing to the centrality of cultural heritage to our individualnormative agency. This is followed by a discussion of the limits of a human right tocultural heritage, where such limits are determined by its harmful uses. Lastly, the Bookprovides a discussion of legal duties that a human right to cultural heritage will generateand briefly considers whose responsibility such duties are.

Practitioners, and their search for the true self. A thousand years before the birth of Christ and forfive subsequent centuries, it has been theorized that yoga flourished in cities known today asIndia and Pakistan (Chaline, 2001). People practiced yoga to become closer to God. Yogaliterally means to 'yoke' or to be in union (Satchidananda, 1990). According to the Yoga Sutrasof Patanjali, yoga is the "science of the mind" (Satchidananda, 1990, p. xi). Richard Freeman, astudent and teacher of yoga for 38 years, in an interview with Bonnie Horrigan (2004), describesyoga as "a meditative discipline and a way of gaining insight into the nature of the mind andreality." He believes that "yoga is ultimately freedom or liberation, and its benefit is much morethan simply good health" (p. 65). According to Freeman, yoga is the undoing of the harm peopledo to their bodies as a result of modern living. He states that "we often hold the body or posturethe body based on past experiences" (p. 66). Yoga can assist in reversing this posturalconditioning.