Political Liberalism and Cultural Diversity

1995 ◽  
Vol 8 (2) ◽  
pp. 297-310 ◽  
Author(s):  
Margaret Moore
Keyword(s):  
Political Philosophy ◽  
Cultural Diversity ◽  
Culturally Diverse ◽  
Political Liberalism ◽  
The State ◽  
Theory Of Justice ◽  
Liberal Justice ◽  
Political Principles ◽  
Different Cultures

One of the most important and divisive issues facing heterogeneous or culturally diverse states—and most states are culturally diverse—is the relation between these different cultures and the state.This question was raised initially in contemporary liberal political philosophy in terms of the fruitful debate between liberals and communitarians. Sandel, for example, criticized Rawls’s A Theory of Justice and, by extension, all liberal theories for falsely abstracting from conceptions of the good, abstracting from culturallyspecific conceptions, and grounding his liberal principles in terms of an abstract Kantian individualism. Liberal theorists countered by complaining that communitarians falsely conceived of a single homogeneous community. Although Rawls’s revised defense of liberal justice in his 1993 book Political Liberalism does not refer directly to the liberal-communitarian debate, nevertheless, his new grounding of liberal political principles, as principles which would be acceptable to individuals with diverse conceptions of the good, seems to justify liberal principles in terms of contemporary conditions, and, at the same time, challenges the relevance of those theories which appeal to any notion of a homogeneous ‘community’.

La Idea de “Razón Publica” (y su Revisión) en el Último Rawls

2003 ◽  
Vol 11 (22) ◽  
pp. 5-31
Author(s):  
Fernando Aranda Fraga ◽  
Keyword(s):  
Political Philosophy ◽  
Public Good ◽  
John Rawls ◽  
Public Reason ◽  
Political Liberalism ◽  
The Political ◽  
Theory Of Justice ◽  
Key Topics ◽  
Political Philosopher

In 1993 John Rawls published his main and longest work since 1971, where he had published his reknowned A Theory of Justice, book that made him famous as the greatest political philosopher of the century. We are referring to Political Liberalism, a summary of his writings of the 80’s and the first half of the 90’s, where he attempts to answer the critics of his intellectual partners, communitarian philosophers. One of the key topics in this book is the issue of “public reason”, whose object is nothing else than public good, and on which the principles and proceedings of justice are to be applied. The book was so important for the political philosophy of the time that in 1997 Rawls had to go through the 1993 edition, becoming this new one the last relevant writing published before the death of the Harvard philosopher in November 2002.

Las Antinomias de la Democracia Liberal

1998 ◽  
pp. 39-44
Author(s):  
Carlos Kohn W.
Keyword(s):  
Political Philosophy ◽  
Political Liberalism ◽  
Adam Smith ◽  
The State ◽  
Invisible Hand ◽  
Neutral Model ◽  
Overlapping Consensus ◽  
End Of History ◽  
The End Of History ◽  
The Invisible

I criticize the liberal foundations of democracy on two counts: (1) the impossible defense of a "neutral" model of the state; and (2) the individualist foundation of its moral and political philosophy. I suggest as well that political liberalism reduces the emancipatory chances of the democratic project by pursuing the goal of Hobbes. Leviathan-that is, by seeking to establish a well-ordered society that endorses an overlapping consensus favoring the ruling classes. The guiding dictum of the "demoliberal" theory seems to be-to paraphrase Adam Smith and Hegel-the invisible hand which regulates the market is the cunning reason of democracy, or, the key of its governability. Are we approaching the end of history as longed for by Fukuyama? I will analyze the premises which sustain his thesis.

scholarly journals La justicia como imparcialidad, progreso y perfección

2020 ◽  
pp. 21
Author(s):  
Diego Alejandro Otero Angelini
Keyword(s):  
John Dewey ◽  
Political Liberalism ◽  
Private Sphere ◽  
Liberal Society ◽  
Justice As Fairness ◽  
Theory Of Justice ◽  
Reasonable Pluralism ◽  
Liberal Justice

In this article I analyze the justification of rawlsian anti-perfectionism, present in both A Theory of Justice and Political Liberalism. My aim is to show how justice as fairness, Rawls's conception of justice, lacks stability because of it. As an alternative to his anti-perfectionism, I propose, in the second part, the idea of progress as practical perfectionism by John Dewey. I argue that a perfectionist liberalism of this kind does not undermine reasonable pluralism as Rawls argued. Also I argue that it is indispensable to establish a liberal society that is stable. In the end, I briefly show how the private sphere could be affected once the idea of progress is part of a conception of liberal justice.

Multiculturalism and Political Philosophy

2017 ◽  
Author(s):  
Annamari Vitikainen
Keyword(s):  
Political Philosophy ◽  
Cultural Diversity ◽  
Cultural Differences ◽  
State Policies ◽  
The State ◽  
National Minorities ◽  
Different Types ◽  
Cultural Accommodation ◽  
State Of Affairs ◽  
Multicultural Policies

Multiculturalism has been used both as a descriptive and a normative term, as well as a term referring to particular types of state policies. As a descriptive term, multiculturalism refers to the state of affairs present in contemporary societies: that of cultural diversity. As a normative term, multiculturalism affirms cultural diversity as an acceptable state of affairs, and provides normative grounds for accommodating this diversity. As a policy-oriented term, multiculturalism refers to a variety of state policies that aim to accommodate people’s cultural differences—most notably, different types of culturally differentiated rights.The main focus of the debates on multiculturalism within political philosophy has been on normative multiculturalism, and the broader normative questions relating to the appropriate grounds for responding to people’s cultural differences. The debates on descriptive multiculturalism and on particular multicultural policies, however, feed into the debates on normative multiculturalism. One’s views on the nature of culture, the value of culture, and the appropriate means of demarcating group boundaries have implications on the ways in which one understands the proper objects of cultural accommodation, as well as the extent to which such accommodation should be applied. The different types of multicultural policies—including rights of indigenous groups, immigrants, and national minorities—incorporate slightly different sets of normative considerations that must be independently assessed and that also feed into the more general debates on the normative foundations for cultural accommodation.Equality-based and identity-based arguments for cultural concern provide strong grounds for the state to be concerned about people’s cultural differences and to aim to alleviate culturally induced disadvantages. The case for (or against) culturally differentiated rights as a means for responding to these disadvantages may, however, come from several sources, including approaches to cultural diversity based on equality, autonomy, toleration, and state neutrality. While there is relative (albeit not full) agreement among normative theorists of multiculturalism that differentiated rights may be acceptable, though not always required or even desired, responses to cultural diversity, disagreements about the normative bases, and extents of application, remain.

Citizenship and Cultural Diversity

2017 ◽  
pp. 267-289
Author(s):  
Daniel Weinstock
Keyword(s):  
Cultural Diversity ◽  
Culturally Diverse ◽  
Legal Status ◽  
The State ◽  
Individual Rights ◽  
Political Ethics ◽  
Shared Identity ◽  
Citizenship Identity

The concept of citizenship denotes a legal status, an identity, and a range of distinctive activities and practices. These dimensions of citizenship are unified by the fact that they are all underpinned by a unifying and universalist logic. Modern societies are culturally diverse. Many of them are constitutively diverse, in that cultural diversity was present at their founding. Others are contingently diverse, in that they have been subject to processes such as immigration that has diversified them after founding. Many arguments have been developed to show that there are strong grounds, compatible with a broadly liberal political ethics, to resist arguments for shared citizenship in the context of constitutively culturally diverse societies. But contingently culturally diverse societies, to the degree that they recognize and enforce individual rights, are also ill-equipped to enforce a thick shared citizenship identity. Perfectionist arguments for citizenship fall foul of liberal principles. Rather than a shared identity or shared obligations imposed by the state, multicultural societies can see the emergence of shared identities and ethos emerging “from below”.

Constitutional fundamentals of multiculturalism in Azerbaijan

2021 ◽  
Vol 62 (01) ◽  
pp. 132-135
Author(s):  
Samaya Maharram Habibova ◽  
Keyword(s):  
Cultural Diversity ◽  
Key Words ◽  
State Level ◽  
The State ◽  
Intercultural Dialogue ◽  
Peaceful Coexistence ◽  
Democratic State ◽  
Historical Monuments ◽  
The Republic ◽  
Different Cultures

Summary Multiculturalism is the policy of preserving cultural diversity, the development of intercultural dialogue, the concept of a democratic state aimed at tolerance, peaceful coexistence, interaction of different cultures in a single society and state. Tolerance and multiculturalism have historical roots in Azerbaijan, develop in modern Azerbaijani society and are supported at the state level. Conditions have been created in the republic for the free and peaceful residence of representatives of various nationalities, cultures and religions, historical monuments, mosques, churches, temples, synagogues are preserved and restored. The unique atmosphere of tolerance, tolerance, intercultural dialogue in Azerbaijani society attracts attention as a model for the development of multiculturalism. Key words: multiculturalism, Azerbaijan, cultural diversity, legal bases, constitution

scholarly journals Zur Kritik der libertären Eigentumskonzeption

1981 ◽  
Vol 3 (2) ◽  
Author(s):  
Peter Koller
Keyword(s):  
Political Philosophy ◽  
Property Rights ◽  
The State ◽  
Natural Rights ◽  
Point Of View ◽  
Theory Of Justice ◽  
State Of Nature ◽  
Entitlement Theory

AbstractNozick’s entitlement theory of justice is, besides Rawls’s theory, one of the most widely discussed and intellectually most attractive conceptions within the field of contemporary political philosophy. Nozick’s theory uses Locke's conception of the state of nature and of natural rights, and tries, starting from this point of view, to deliver a comprehensive systematisation of libertarian political ideals. This essay deals mainly with Nozick’s conception of property rights. The argument is put forward that the concept of exclusive and unrestrictable ownership of which Nozick makes use, doesn’t find any acceptable justification on the basis of his theory.

On the Relevance of Political Philosophy to Business Ethics

2005 ◽  
Vol 15 (3) ◽  
pp. 455-473 ◽  
Author(s):  
Jeffrey Moriarty
Keyword(s):  
Political Philosophy ◽  
Business Ethics ◽  
Distributive Justice ◽  
John Rawls ◽  
Political Liberalism ◽  
Legitimate Authority ◽  
Theory Of Justice ◽  
Political Theories ◽  
Theories Of Justice ◽  
The Difference

Abstract:The central problems of political philosophy (e.g., legitimate authority, distributive justice) mirror the central problems of business ethics. The question naturally arises: should political theories be applied to problems in business ethics? If a version of egalitarianism is the correct theory of justice for states, for example, does it follow that it is the correct theory of justice for businesses? If states should be democratically governed by their citizens, should businesses be democratically managed by their employees? Most theorists who have considered these questions, including John Rawls in Political Liberalism, and Robert Phillips and Joshua Margolis in a 1999 article, have said “no.” They claim that states and businesses are different kinds of entities, and hence require different theories of justice. I challenge this claim. While businesses differ from states, the difference is one of degree, not one of kind. Business ethics has much to learn from political philosophy.

The Open Society and the Democracy to Come: Bergson, Deleuze and Guattari

2016 ◽  
Vol 10 (3) ◽  
pp. 352-366 ◽  
Author(s):  
Bruce Baugh
Keyword(s):  
Political Philosophy ◽  
The State ◽  
Open Society ◽  
Minor Literature ◽  
Deleuze And Guattari ◽  
The People ◽  
To Come ◽  
Polar Opposite ◽  
A Minor ◽  
Gain Access

In Bergsonism, Deleuze refers to Bergson's concept of an ‘open society’, which would be a ‘society of creators’ who gain access to the ‘open creative totality’ through acting and creating. Deleuze and Guattari's political philosophy is oriented toward the goal of such an open society. This would be a democracy, but not in the sense of the rule of the actually existing people, but the rule of ‘the people to come,’ for in the actually existing situation, such a people is ‘lacking’. When the people becomes a society of creators, the result is a society open to the future, creativity and the new. Their openness and creative freedom is the polar opposite of the conformism and ‘herd mentality’ condemned by Deleuze and Nietzsche, a mentality which is the basis of all narrow nationalisms (of ethnicity, race, religion and creed). It is the freedom of creating and commanding, not the Kantian freedom to obey Reason and the State. This paper uses Bergson's The Two Sources of Morality and Religion, and Deleuze and Guattari's Kafka: For a Minor Literature, A Thousand Plateaus and What is Philosophy? to sketch Deleuze and Guattari's conception of the open society and of a democracy that remains ‘to come’.

Process Philosophy and Political Liberalism

2019 ◽  
Author(s):  
Daniel A. Dombrowski
Keyword(s):  
Political Philosophy ◽  
Political Liberalism ◽  
Reflective Equilibrium ◽  
Process Philosophy ◽  
The Political ◽  
Nonhuman Animals ◽  
Static View ◽  
Process Oriented ◽  
The Right ◽  
Political Right

In this work two key theses are defended: political liberalism is a processual (rather than a static) view and process thinkers should be political liberals. Three major figures are considered (Rawls, Whitehead, Hartshorne) in the effort to show the superiority of political liberalism to its illiberal alternatives on the political right and left. Further, a politically liberal stance regarding nonhuman animals and the environment is articulated. It is typical for debates in political philosophy to be adrift regarding the concept of method, but from start to finish this book relies on the processual method of reflective equilibrium or dialectic at its best. This is the first extended effort to argue for both political liberalism as a process-oriented view and process philosophy/theology as a politically liberal view. It is also a timely defense of political liberalism against illiberal tendencies on both the right and the left.

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