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  1. Joel Anderson (1996). The Personal Lives of Strong Evaluators: Identity, Pluralism, and Ontology in Charles Taylor's Value Theory. Constellations 3 (1):17-38.
  2. 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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  3. 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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  4. 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.
  5. 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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  6. Bruce Baum (1997). Feminism, Liberalism and Cultural Pluralism: J. S. Mill on Mormon Polygyny. Journal of Political Philosophy 5 (3):230–253.
  7. Martin Benjamin (1991). Cultural Pluralism and Diversity in the Curriculum. Teaching Philosophy 14 (2):123-126.
  8. Nigel Blake (1992). Modernity and the Problem of Cultural Pluralism. Journal of Philosophy of Education 26 (1):39–50.
  9. Charles Blattberg (2006). Modern Social Imaginaries Charles Taylor Durham, NC: Duke University Press, 2004, 215 Pp., $18.95 Paper. [REVIEW] Dialogue 45 (01):183-.
    Review of Charles Taylor's book, Modern Social Imaginaries.
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  10. 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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  11. J. Boham (1995). Public Reason and Cultural Pluralism. Political Theory 23 (2):253-258.
  12. J. Bohman (1998). The Globalization of the Public Sphere. Modern Schoolman 75 (2):101-117.
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  13. James Bohman (1995). Public Reason and Cultural Pluralism: Political Liberalism and the Problem of Moral Conflict. Political Theory 23 (2):253-279.
  14. Vittorio Bufacchi (2010). Beyond Unity in Plurality: Rethinking the Pluralist Legacy. Contemporary Political Theory 9 (4):458-476.
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  15. 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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  16. 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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  17. 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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  18. 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.
  19. Rory J. Conces (2011). Using Public Evocative Objects to Support a Multiethnic Democratic Society in Kosovo (I) Friendly and Enemy Images. Bosnia Daily.
  20. W. Davie (1995). Ellen Frankel Paul, Fred D. Miller, Jr., Jeffrey Paul (Eds.). Cultural Pluralism and Moral Knowledge. Journal of Applied Philosophy 12:303-303.
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  21. 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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  22. 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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  23. J. Christopher Eisele (1983). Dewey's Concept of Cultural Pluralism. Educational Theory 33 (3-4):149-156.
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  24. Henrik Enroth (2010). Beyond Unity in Plurality: Rethinking the Pluralist Legacy. Contemporary Political Theory 9 (4):458.
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  25. Adam Etinson & Joshua Keton (2014). Introduction. Journal of Social Philosophy 45 (1):3-6.
  26. 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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  27. Jason Ferrell (2009). Isaiah Berlin: Liberalism and Pluralism in Theory and Practice. Contemporary Political Theory 8 (3):295.
  28. Kirsten J. Fisher (2010). Meandering Along the ICL Path: Where Are We Headed? Suomen Antropologi 2:90-93.
  29. Robert K. Fullinwider (2004). Review: Amy Gutmann, Identity in Democracy. [REVIEW] Ethics 114 (4):820-823.
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  30. William Galston (2004). Liberal Pluralism: A Reply to Talisse. Contemporary Political Theory 3 (2):140.
  31. 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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  32. 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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  33. Amy Gutmann & Dennis Thompson (2000). Why Deliberative Democracy is Different. Social Philosophy and Policy 17 (01):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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  34. Richard A. S. Hall (2009). Review of H.G. Callaway Ed, William James, A Pluralistic Universe, A New Philosophical Reading. [REVIEW] The Pluralist 4 (3).
    In 1907 William James was invited to give the Hibbert Lectures at Manchester College, Oxford. Initially he was reluctant to do so since he feared undertaking them would divert him from developing rigorously and systematically some metaphysical ideas of his own that had preoccupied him for some time. In the end, however, he relented and in the spring of 1908 gave the lectures which were subsequently published as A Pluralistic Universe. As it happened, though, in the course of these lectures (...)
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  35. Helen Haste & Salie Abrahams (2008). Morality, Culture and the Dialogic Self: Taking Cultural Pluralism Seriously. Journal of Moral Education 37 (3):377-394.
    This paper explores moral reasoning within the framework of contemporary cultural theory, in which moral functioning is action mediated by tools (such as socially available discourses) within a social and cultural context. This cultural model of a dialogic moral self challenges many of the assumptions inherent in the individualistic Kantian position that underlies much moral reasoning research. It provides a model for understanding cultural variation in ethical systems as well as the social context in which individual reasoning operates and develops. (...)
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  36. Carol Hay (2012). Justice and Objectivity for Pragmatists: Cosmopolitanism in the Work of Martha Nussbaum and Jane Addams. The Pluralist 7 (3):86-95.
    The goal of this paper is to argue that pragmatists interested in social justice ought to be committed to certain objective transcultural ethical ideals. In particular, I argue that we need an objective moral account of what counts as harm and flourishing for human beings. Pragmatists are usually characterized as rejecting the tenability of, or the need for, such objective standards. Instead, the question of whether a person's life is going well or badly is supposed to be answered by appealing (...)
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  37. Patrick Hayden (1998). Rawls, Human Rights, and Cultural Pluralism. Theoria 45 (92):46-56.
  38. Melville J. Herskovits (1972). Cultural Relativism; Perspectives in Cultural Pluralism. New York,Random House.
  39. David A. Hollinger (2001). Not Universalists, Not Pluralists: The New Cosmopolitans Find Their Own Way. Constellations 8 (2):236-248.
    This paper describes and offers an analysis of a "new cosmopolitanism" emerging in the late 1990's --which is contrasted with cultural pluralism.
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  40. Kung-chʻüan Hsiao (1927). Political Pluralism. New York, Harcourt, Brace & Company, Inc..
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  41. Seymour W. Itzkoff (1976). The Sources of Cultural Pluralism. Educational Theory 26 (2):231-233.
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  42. D. Ivison (2006). Book Review: Pluralism. [REVIEW] Political Theory 34 (6):824-827.
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  43. Duncan Ivison, Can Liberalism Meet the Challenge of Cultural Pluralism?
    If you asked me a few years ago ‘what is postcolonial liberalism?’, I’d have said ‘an oxymoron’. As an undergraduate, I thought liberalism was a dirty word. The idea that it could accommodate the aspirations of those who would challenge colonial authority, authority that called itself liberal, seemed naïve. As I have begun researching indigenous political movements, and their responses to democratic theory, I have been surprised to discover that people who call themselves liberals have been some of those most (...)
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  44. Michael Rabinder James (2003). Communicative Action, Strategic Action, and Inter-Group Dialogue. European Journal of Political Theory 2 (2):157-182.
    A consensus has emerged among many normative theorists of cultural pluralism that dialogue is the key to securing just relations among ethnic or cultural groups. However, few normative theorists have explored the conditions or incentives that enable inter-group dialogue versus those that encourage inter-group conflict. To address this problem, I use Habermas’s distinction between communicative and strategic action, since many models of inter-group dialogue implicitly rely upon communicative action, while many accounts of inter-group conflict rest upon strategic action. Drawing on (...)
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  45. Horace Meyer Kallen (1957). Alain Locke and Cultural Pluralism. Journal of Philosophy 54 (5):119-127.
  46. Joshua Keton (2014). Pluralism, Secularism, and Neutrality: A Comment on Bilgrami. Journal of Social Philosophy 45 (1):49-64.
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  47. George Khushf (1994). Intolerant Tolerance. Journal of Medicine and Philosophy 19 (2):161-181.
    The Hyde Amendment and Roman Catholic attempts to put restrictions on Title X funding have been criticized for being intolerant. However, such criticism fails to appreciate that there are two competing notions of tolerance, one focusing on the limits of state force and accepting pluralism as unavoidable, and the other focusing on the limits of knowledge and advancing pluralism as a good. These two types of tolerance, illustrated in the writings of John Locke and J.S. Mill, each involve an intolerance. (...)
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  48. David Haekwon Kim & Ronald Sundstrom (2014). Xenophobia and Racism. Critical Philosophy of Race 2 (1).
    Xenophobia is conceptually distinct from racism. Xenophobia is also distinct from nativism. Furthermore, theories of racism are largely ensconced in nationalized narratives of racism, often influenced by the black-white binary, which obscures xenophobia and shelters it from normative critiques. This paper addresses these claims, arguing for the first and last, and outlining the second. Just as philosophers have recently analyzed the concept of racism, clarifying it and pinpointing why it’s immoral and the extent of its moral harm, so we will (...)
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  49. J. Theodore Klein (1974). Cultural Pluralism and Moral Education. The Monist 58 (4):683-693.
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  50. George Klosko (1996). Liberalism and Pluralism. Social Theory and Practice 22 (2):251-269.
1 — 50 / 93