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  1. Mitchell Aboulafia (1999). Social Experience and the World. In Lenore Langsdorf Andrew R. Smith (ed.), Classical American Pragmatism: Its Contemporary Vitality. 179-194.
  2. Joel Anderson (1996). The Personal Lives of Strong Evaluators: Identity, Pluralism, and Ontology in Charles Taylor's Value Theory. Constellations 3 (1):17-38.
  3. Sharon Anderson-Gold (1982). Cultural Pluralism and Ethical Community in Kant's Philosophy of History. Graduate Faculty Philosophy Journal 9 (1):67-78.
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  4. Carlo Argenton & Enzo Rossi (2013). Pluralism, Preferences, and Deliberation: A Critique of Sen's Constructive Argument for Democracy. Journal of Social Philosophy 44 (2):129-145.
    In this paper we argue that Sen's defence of liberal democracy suffers from a moralistic and pro-liberal bias that renders it unable to take pluralism as seriously as it professes to do. That is because Sen’s commitment to respecting pluralism is not matched by his account of how to individuate the sorts of preferences that ought to be included in democratic deliberation. Our argument generalises as a critique of the two most common responses to the fact of pluralism in contemporary (...)
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  5. Samantha Ashenden (1998). Pluralism Within the Limits of Reason Alone? Habermas and the Discursive Negotiation of Consensus. Critical Review of International Social and Political Philosophy 1 (3):117-136.
  6. Thomas Auxter (1985). Cultural Pluralism and Regional Realities: A Report From the Inter-American Congress of Philosophy (Guadalajara, 1985). [REVIEW] Agriculture and Human Values 2 (3):86-88.
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  7. Maria Baghramian & Attracta Ingram (eds.) (2000). Pluralism: The Philosophy and Politics of Diversity. Routledge.
    Pluralism: The Philosophy and Politics of Diversity is the first volume to open the window on philosophical pluralism and link pluralist themes in philosophy and politics. It advances recent debates on political pluralism in a range of essays that challenge or defend the association of liberalism and pluralism. The volume is divided into three parts: an investigation of the philosophical sources of pluralism, including an essay on William James; the value of pluralism and liberalism, discussing the compatibility of these ideas; (...)
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  8. Bruce Baum (1997). Feminism, Liberalism and Cultural Pluralism: J. S. Mill on Mormon Polygyny. Journal of Political Philosophy 5 (3):230–253.
  9. Michela Bella (2012). Review of H.G. Callaway, James A Pluralistic Universe. [REVIEW] European Journal of Pragmatism and American Philosophy (2):258-262.
    Bell's review of H.G. Callaway's new edition of William James' 1909 book, A Pluralistic Universe.
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  10. Martin Benjamin (1991). Cultural Pluralism and Diversity in the Curriculum. Teaching Philosophy 14 (2):123-126.
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  11. Richard J. Bernstein (2015). Cultural Pluralism. Philosophy and Social Criticism 41 (4-5):347-356.
    The expression ‘cultural pluralism’ was popularized by Horace Kallen, a student of William James. I explore the meaning of pluralism in the context of the American pragmatic tradition with emphasis on the meaning of pluralism for William James. Kallen sought to characterize cultural pluralism in contrast with the idea of America as a ‘melting-pot’. I also examine the contributions of Randolph Bourne and the African-American philosopher Alain Locke to the discussion of cultural pluralism. I conclude by indicating that the idea (...)
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  12. Nigel Blake (1992). Modernity and the Problem of Cultural Pluralism. Journal of Philosophy of Education 26 (1):39–50.
  13. Charles Blattberg (2006). Modern Social Imaginaries Charles Taylor Durham, NC: Duke University Press, 2004, 215 Pp., $18.95 Paper. [REVIEW] Dialogue 45 (1):183.
    Review of Charles Taylor's book, Modern Social Imaginaries.
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  14. Hans Theodorus Blokland (2011). Pluralism, Democracy and Political Knowledge: Robert a Dahl and His Critics on Modern Politics. Ashgate.
    Taking his work as the point of reference, this book not only provides an illuminating history of political science, told via Dahl and his critics, it also ...
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  15. J. Boham (1995). Public Reason and Cultural Pluralism. Political Theory 23 (2):253-258.
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  16. J. Bohman (1998). The Globalization of the Public Sphere. Modern Schoolman 75 (2):101-117.
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  17. James Bohman (2002). Monique Deveaux, Cultural Pluralism and the Dilemmas of Justice Reviewed By. Philosophy in Review 22 (6):401-404.
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  18. James Bohman (2002). Monique Deveaux, Cultural Pluralism and the Dilemmas of Justice. [REVIEW] Philosophy in Review 22:401-404.
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  19. James Bohman (1995). Public Reason and Cultural Pluralism: Political Liberalism and the Problem of Moral Conflict. Political Theory 23 (2):253-279.
  20. Vittorio Bufacchi (2010). Beyond Unity in Plurality: Rethinking the Pluralist Legacy. Contemporary Political Theory 9 (4):458-476.
    This article is a critical analysis of the pluralist legacy in modern political discourse. The article argues that this legacy imposes conceptual constraints on empirical and normative inquiry into current forms of human belonging and interaction, a predicament most evident today in the field of global political theory. It is argued that this is due to a lasting preoccupation in the pluralist legacy with the vexed question of unity in plurality. The article analyzes the pluralist legacy historically and conceptually, by (...)
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  21. H. G. Callaway (2008). Cultural Pluralism and the Virtues of Hypotheses. la Torre Del Virrey, Revista de Estudios Culturales:33-38.
    This paper focuses on the preliminary evaluation of expressions of moral sentiment under conditions of cultural pluralism. The advance of science and technology puts ever new power over nature in human hands, and if this new power is to more fully serve human ends, then it must become the means or material of human virtue. This prospect poses the question of the relationship between power and virtue, and equally, the question of how scientific advances may be understood to enter into (...)
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  22. H. G. Callaway (2000). Pragmatic Pluralism and American Democracy. In R. Tapp (ed.), Multiculturalism: Humanist Perspectives.
    This paper approaches "multiculturalism" obliquely via conceptions of social and political pluralism in the pragmatist tradition. As a matter of social analysis, the advent of multiculturalism implies some loss of confidence in our prior conceptions of accommodating ethnic, social, and religious diversity: the conversion of traditional American cultural diversity into a war of political interest groups. This, and the corresponding tendency toward cultural relativism and "anything goes," is fundamentally a product of over-centralization and cultural-political exhaustion in the wake of the (...)
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  23. Emanuela Ceva (2012). Pluralism. In Antonella Besussi (ed.), A Companion to Political Philosophy. Ashagte
  24. Emanuela Ceva (2010). Come dovrebbe rispondere una teoria della giustizia ai conflitti di valori? Alcune considerazioni meta-teoriche. Rivista di Filosofia 101 (1):81-97.
    L’oggetto di questo studio è il tipo di contributo che le teorizzazioni filosofiche sulla giustizia possono dare in risposta ai conflitti di valori in politica, perseguendo la risoluzione o la gestione di questi ultimi, e le implicazioni che la scelta di una di queste strade può avere sulla struttura della teoria stessa.
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  25. Emanuela Ceva (2007). Plural Values and Heterogeneous Situations. Considerations on the Scope for a Political Theory of Justice. European Journal of Political Theory 6 (3):359-375.
    This article aims to investigate the way in which a political theory of justice should respond to the endorsement of pluralism. After offering reasons in support of the necessity for such a theory to take pluralism seriously, an argument is put forward for its characterization in minimal and procedural terms. However, taking issue with the straightforward relationship of implication identified by a number of scholars between pluralism and procedural justice, this article contends that a direct relation can only be established (...)
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  26. Daihyun Chung (2015). A Redemptive Analysis of Suffering. Philosophy Study 5 (10):530-536.
    The notion of suffering carries with it aspects which are private and individual on the one hand and social and lingual on the other. I would pay attention to the latter part of the suffering notion, where the notion of suffering is recognized to be primitive by almost all the theories of human values. This primitive character allows a commensurable basis on the basis of which most plural theories share something in common to talk objectively to each other. In this (...)
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  27. Rory J. Conces (2011). Using Public Evocative Objects to Support a Multiethnic Democractic Society in Kosovo (II) Fields of Existence Vs. Fields of Battle. Bosnia Daily:9-10.
  28. Rory J. Conces (2011). Using Public Evocative Objects to Support a Multiethnic Democratic Society in Kosovo (I) Friendly and Enemy Images. Bosnia Daily.
  29. F. D'Agostino (2004). Liberalism and Pluralism. In Gerald F. Gaus & Chandran Kukathas (eds.), Handbook of Political Theory. Sage
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  30. Fred D'Agostino, G. Gaus & C. Kukathas (2004). Pluralism and Liberalism. In Gerald F. Gaus & Chandran Kukathas (eds.), Handbook of Political Theory. Sage
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  31. W. Davie (1995). Ellen Frankel Paul, Fred D. Miller, Jr., Jeffrey Paul (Eds.). Cultural Pluralism and Moral Knowledge. Journal of Applied Philosophy 12 (3):303-303.
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  32. Todd Davies (2005). Radical Contingency in Sharing Behavior and its Consequences. Behavioral and Brain Sciences 28 (6):821-821.
    The data of Henrich et al., when combined with other research, suggest that sharing behavior probably varies systematically across cultures, situations, and individuals. Economic policies founded on recognition of this “radical contingency” would, I argue, nurture economic pluralism rather than attempting to bring the world under one system.
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  33. Ulrich Diehl (2005). On the Art of Intercultural Dialogue. Some Forms, Conditions and Structures. In P. N. Liechtenstein & Ch M. Gueye (eds.), Peace and Intercultural Dialogue. Universitätsverlag Winter
    This essay begins with the claim that intercultural dialogue is an art rather than a science or technique and it attempts to point out what it takes to learn the art of intercultural dialogue. In PART ONE some basic forms of intercultural dialogue are presented which correlate to some basic forms of human life, such as family, politics, economy, science, art and religion. Also a few common traits about how intercultural dialogue is practised today are specified. PART TWO is pointing (...)
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  34. William A. Edmundson (forthcoming). Charlie Hebdo Meets Utility Monster. The Critique.
    The Charlie Hebdo massacre in January 2015 and the subsequent attacks of November 13 cast a garish light onto a conundrum at the center of how liberal democracies understand themselves. The Syrian emigrant crisis has added further color. How can a tolerant, liberal political culture tolerate the presence of intolerant, illiberal, sub-cultures while remaining true to its principles of tolerance? The problem falls within the intersection of two developments in the thinking of John Rawls, the great American political philosopher who (...)
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  35. Andy Egan & Brian Weatherson (2004). Prankster's Ethics. Philosophical Perspectives 18 (1):45–52.
    Diversity is a good thing. Some of its value is instrumental. Having people around with diverse beliefs, or customs, or tastes, can expand our horizons and potentially raise to salience some potential true beliefs, useful customs or apt tastes. Even diversity of error can be useful. Seeing other people fall away from the true and the useful in distinctive ways can immunise us against similar errors. And there are a variety of pleasant interactions, not least philosophical exchange, that wouldn’t be (...)
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  36. J. Christopher Eisele (1983). Dewey's Concept of Cultural Pluralism. Educational Theory 33 (3-4):149-156.
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  37. Henrik Enroth (2010). Beyond Unity in Plurality: Rethinking the Pluralist Legacy. Contemporary Political Theory 9 (4):458.
    This article is a critical analysis of the pluralist legacy in modern political discourse. The article argues that this legacy imposes conceptual constraints on empirical and normative inquiry into current forms of human belonging and interaction, a predicament most evident today in the field of global political theory. It is argued that this is due to a lasting preoccupation in the pluralist legacy with the vexed question of unity in plurality. The article analyzes the pluralist legacy historically and conceptually, by (...)
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  38. Adam Etinson & Joshua Keton (2014). Introduction. Journal of Social Philosophy 45 (1):3-6.
  39. Evan Fales, Are the Gods Apolitical? Philo.
    The attraction between religion and politics is perennial. Sometimes, in its long and checkered history, it has led to an adulterous affair. I want to ask what lies at the heart of this attraction, and whether that can shed any light on the current religious/political scene. But the romance metaphor is at bottom not a good one. I shall argue that, in their originary condition, religion and politics are "closer," both ontologically and in their motivation, than woman and man, closer (...)
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  40. Jason Ferrell (2009). Isaiah Berlin: Liberalism and Pluralism in Theory and Practice. Contemporary Political Theory 8 (3):295.
    One of the most pressing dilemmas of the moment concerns pluralism and the issue of justification: how does one defend a commitment to any particular position? The fear is that pluralism undercuts our ability to justify our moral and political views, and thereby leads to relativism. As I argue here, Isaiah Berlin provides an exemplary argument concerning the ties between pluralism and liberalism. Although Berlin admits there is no logical link between pluralism and liberalism, he nevertheless highlights plausible ties between (...)
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  41. Maria Paola Ferretti (2006). Pluralism. In A. C. Grayling Andrew Pyle (ed.), The Continuum Encyclopedia of British Philosophy. 2528-2530.
    Since the 1950`s in Britain, and perhaps in the rest of the world, the term pluralism is almost invariably associated with the name of Isaiah Berlin and his formulation of ‘value pluralism’. The core idea is that values (but also, on some interpretations, ends, duties and obligations) are irreducibly plural and heterogeneous, and nevertheless objective (...).
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  42. Heda Festini (2008). Some Types of Philosophical and Cultural Anthropology. Synthesis Philosophica 23 (1):17-24.
    The aim is to offer a fundamental outline of a human being, which could be the backbone of the conception of open culture. By analyzing the focal points of philosophical and cultural anthropology: A) philosophical anthropology : a) passivist conception, b) activist conception; B) cultural anthropology : a) closed culture, b) open culture; we must ensure the conception of an open vs. the closed culture. In multicultural associations, it would seem that the latter often hinders progress, so it is necessary (...)
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  43. Kirsten J. Fisher (2010). Meandering Along the ICL Path: Where Are We Headed? Suomen Antropologi 2:90-93.
  44. Robert K. Fullinwider (2004). Review: Amy Gutmann, Identity in Democracy. [REVIEW] Ethics 114 (4):820-823.
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  45. William Galston (2004). Liberal Pluralism: A Reply to Talisse. Contemporary Political Theory 3 (2):140.
    Liberal pluralism is a comprehensive account and justification of liberal democracy that rests on three premises: an account of the structure of morality ; an account of the structure of political life ; and an account of action oriented toward a conception of the good . In a critique, Robert Talisse contends that no coherent path can lead from value pluralism to the justification of liberalism. The only coherent options are to: affirm value pluralism while denying the general validity of (...)
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  46. Dustin Garlitz (2015). Cultural Studies. In Janet M. Bennett (ed.), The Sage Encyclopedia of Intercultural Competence. Sage
  47. Alan Gewirth (2000). Is Cultural Pluralism Relevant to Moral Knowledge? In Christopher W. Gowans (ed.), Moral Disagreements: Classic and Contemporary Readings. Routledge 22-43.
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  48. Michael Glassman & Min Ju Kang (2011). Five Classrooms: Different Forms of 'Democracies' and Their Relationship to Cultural Pluralism(S). Educational Philosophy and Theory 43 (4):365-386.
    This paper explores the issue of democracy and the role of the democratic classroom in the development of society in general, and the way in which educators understand and deal with diversity in particular. The first part of the paper explores different meanings of democracy and how they can be manifested in the classroom. We argue that the idea of a ‘democratic classroom’ is far too broad a category; democracy is defined in action and can have realist or pragmatic characteristics, (...)
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  49. Sara Goering (2003). Choosing Our Friends: Moral Partiality and the Value of Diversity. Journal of Social Philosophy 34 (3):400–413.
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  50. Amy Gutmann & Dennis Thompson (2000). Why Deliberative Democracy is Different. Social Philosophy and Policy 17 (1):161.
    In modern pluralist societies, political disagreement often reflects moral disagreement, as citizens with conflicting perspectives on fundamental values debate the laws that govern their public life. Any satisfactory theory of democracy must provide a way of dealing with this moral disagreement. A fundamental problem confronting all democratic theorists is to find a morally justifiable way of making binding collective decisions in the face of continuing moral conflict.
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