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  1. Ruth Abbey (2007). Review of Ian Fraser, Dialectics of the Self: Transcending Charles Taylor. [REVIEW] Notre Dame Philosophical Reviews 2007 (7).
  2. Ruth Abbey (ed.) (2004). Charles Taylor. Cambridge University Press.
    Charles Taylor is beyond question one of the most distinctive figures in the landscape of contemporary philosophy. In a time of increasing specialization Taylor's ability to contribute to philosophical conversations across a wide spectrum of ideas is distinctive and impressive. These areas include moral theory, theories of subjectivity, political theory, epistemology, hermeneutics, philosophy of mind, philosophy of language and aesthetics. His most recent writings have seen him branching into the study of religion. Written by a team of international authorities, this (...)
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  3. Ruth Abbey (2002). Pluralism in Practice: The Political Thought of Charles Taylor. Critical Review of International Social and Political Philosophy 5 (3):98-123.
    This review article outlines some of the major contributions made to political theory by Charles Taylor. It focuses on his relationship to liberalism, his contribution to the understanding of democracy and his analysis of the politics of recognition. Several lines of critique of Taylor's thought on these issues are also explored. Some reflections on Taylor's style of theorising about politics are offered, and the question of whether he is a conservative or critical theorist is examined.
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  4. Fawzia Afzal-Khan (1993). Multiculturalism at Montclair State. Inquiry 11 (3):11-11.
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  5. Jeffrey C. Alexander (2001). Theorizing the "Modes of Incorporation": Assimilation, Hyphenation, and Multiculturalism as Varieties of Civil Participation. Sociological Theory 19 (3):237-249.
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  6. Amel Alghrani (2013). Womb Transplantation and the Interplay of Islam and the West. Zygon 48 (3):618-634.
    In Saudi Arabia in 2000 the world's first human uterus transplant was attempted with some success. In 2011 the second successful human uterus transplant took place in Turkey. Doctors in the United Kingdom have recently announced that uterus transplants will be carried out in the UK if doctors can raise enough funds to complete their research. As scientists continue to make progress in this domain this is anticipated to be the next breakthrough in the arena of assisted reproductive technologies. The (...)
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  7. María G. Amilburu (2006). Education and the Multicultural Society. The Proceedings of the Twenty-First World Congress of Philosophy 4:1-6.
    Multiculturalism, namely the coexistence of different cultural traditions within the framework of a single socio-political structure, is one of the most salient characteristics of western democratic societies. This situation is due mainly to two factors. On the one hand, we find a plurality of historical communities within the State that have different cultural roots, and each one of them defends the right to have its cultural identity recognised. On the other hand, there is a growing exodus of people from less (...)
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  8. Barbara Applebaum (1996). Moral Paralysis and the Ethnocentric Fallacy. Journal of Moral Education 25 (2):185-199.
    Abstract One of the greatest achievements ensuing from contemporary commitments to multiculturalism has been a greater awareness of the indignity of ethnocentrism. However, an inadequate understanding of how to avoid ethnocentrism may lead to moral paralysis. In this paper, it is argued that extolling the voices of others does not necessarily imply denigrating our own and that respecting diversity is the only genuine antidote for ethnocentrism.
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  9. John Arthur (1998). Identity and Multicultural Politics. Critical Review of International Social and Political Philosophy 1 (3):137-146.
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  10. Catherine Audard (2008). Multiculturalism Without Culture. Contemporary Political Theory 7 (4):446-449.
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  11. Robert Baker (1998). A Theory of International Bioethics: Multiculturalism, Postmodernism, and the Bankruptcy of Fundamentalism. Kennedy Institute of Ethics Journal 8 (3):201-231.
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  12. Etienne Balibar (2004). Dissonances Within Laicite. Constellations 11 (3):353-367.
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  13. Peter Balint (2013). Against Respecting Each Others' Differences. Journal of Applied Philosophy 30 (3):254-267.
    In contrast to multicultural theory, which in discussions of respect for difference has primarily focussed on the state as the agent of respect, multicultural policy has instead tended to focus on citizens themselves as the potential agents of this sort of respect. This article examines the plausibility of this type of respect (which is advocated by some theorists too), and argues that is not a reasonable or necessary demand. While there are several different ways of understanding respect — most of (...)
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  14. Keith Banting & Will Kymlicka (eds.) (2006). Multiculturalism and the Welfare State: Recognition and Redistribution in Contemporary Democracies. Oup Oxford.
    Does the increasing politicization of ethnic and racial diversity of Western societies threaten to undermine the welfare state? This volume is the first systematic attempt to explore this linkage between "the politics of recognition" and "the politics of redistribution".
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  15. Michael Barnett (2003). Multicultural Jurisdictions — Cultural Differences and Women's Rights. Contemporary Political Theory 2 (1):109-111.
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  16. Robin Barrow (1986). Socrates Was a Human Being A Plea for Transcultural Moral Education. Journal of Moral Education 15 (1):50-57.
    Abstract Socrates, as an Athenian living in the 5th century BC, belonged to a very different world from that of 20th century Britain. However, his moral example and thought do not therefore become foreign. This is not only because the West is, as a matter of fact, heir to the influence of Plato. It is also because morality, like science, knows no boundaries; although in both cases cultural factors will affect understanding, interpretation, implications etc., morality, like science, soccer or anything (...)
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  17. Brian Barry (1997). Liberalism and Multiculturalism. Ethical Perspectives 4 (1):3-14.
    After 1945, liberalism in a broad sense that I shall define in a moment, became an almost unquestioned basis of thinking about politics in English-speaking political philosophy. Over the past twenty years or so, however, this liberalism has been subjected to a number of challenges. Many of these can be brought under the umbrella of ‘multiculturalism’. The kind of claim typically made in the name of multiculturalism — or, as it is sometimes called, the ‘politics of difference’ — is that (...)
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  18. Tom L. Beauchamp (2010). Relativism, Multiculturalism, and Universal Norms : Their Role in Business Ethics. In George G. Brenkert & Tom L. Beauchamp (eds.), The Oxford Handbook of Business Ethics. Oxford University Press.
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  19. Ronald Beiner (2006). Multiculturalism and Citizenship: A Critical Response to Iris Marion Young. Educational Philosophy and Theory 38 (1):25–37.
    What is citizenship? This question goes back to the political philosophy of Aristotle, and how one answers it will be decisive in determining one's vision of political life. In the last ten to fifteen years, the question of citizenship has aroused a renewed set of extremely lively debates within political philosophy, and Iris Marion Young has certainly occupied an important place within these theoretical debates. In particular, Young—especially in her seminal article, Polity and Group Difference: A critique of the ideal (...)
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  20. Richard Bellamy (2009). Justice, Gender and the Politics of Multiculturalism. Contemporary Political Theory 8 (3):368-370.
  21. Seyla Benhabib (2005). Is European Multiculturalism a Paper Tiger? Philosophia Africana 8 (2):111-115.
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  22. Richard J. Bernstein (2010). The Specter Haunting Multiculturalism. Philosophy and Social Criticism 36 (3-4):381-394.
    I argue that the specter haunting multiculturalism is incommensurability. In many discussions of multiculturalism there is a ‘picture’ that holds us captive — a picture of cultures, religious or ethnic groups that are self-contained and are radically incommensurable with each other. I explore and critique this concept of incommensurability. I trace the idea of incommensurability back to the discussion by Thomas Kuhn — and especially to the ways in which his views were received. Drawing on Gadamer’s understanding of hermeneutics, I (...)
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  23. M. Bessone (2013). Beyond Liberal Multicultural Toleration: A Critical Approach to Groups' Essentialism. European Journal of Political Theory 12 (3):271-287.
    The article will argue that, despite Will Kymlicka’s claims to the contrary, the concept of ‘multicultural toleration’ implicitly entails an essentialist concept of groups, which amounts to holding a negative ‘permission’, power-loaded conception of toleration and not a positive liberal ‘respect’ conception. This seems contradictory to the general goal of Kymlicka’s multiculturalism. This article will then argue that multicultural toleration is not a satisfactory concept, neither from a conceptual point of view (it is incoherent) nor from a practical point of (...)
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  24. Joseph Betz (2009). Remarks on Will Kymlicka’s Multicultural Odysseys: Navigating the New International Politics of Diversity. Social Philosophy Today 25:257-263.
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  25. Pierre Birnbaum & Tracy B. Strong (1996). From Multiculturalism to Nationalism. Political Theory 24 (1):33-45.
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  26. Lawrence Blum (2010). Secularism, Multiculturalism and Same-Sex Marriage: A Comment on Brenda Almond's 'Education for Tolerance'. Journal of Moral Education 39 (2):145-160.
    Although Almond argues that the contemporary West has lost touch with the value of tolerance, I argue that that value applied to those of different religions and sexual orientations is too minimal a standard for a pluralistic society. I suggest, in the spirit of the work of Charles Taylor and Tariq Modood, the more robust standard of respect and acceptance. In addition, I have criticised Almond?s privileging of parental values over school values, seeing in that privileging a failure to recognise (...)
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  27. Lawrence Blum (2001). Recognition and Multiculturalism in Education. Journal of Philosophy of Education 35 (4):539–559.
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  28. Lawrence Blum (1998). Recognition, Value, and Equality: A Critique of Charles Taylor's and Nancy Fraser's Accounts of Multiculturalism. Constellations 5 (1):51-68.
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  29. Dwight R. Boyd (1988). Perspectives on Moral Education Within the Canadian Multicultural Mosaic. Journal of Moral Education 17 (2):148-160.
    Abstract This article provides an overview of the current situation and problems of moral education in Canada today. After a brief summary of some multicultural dimensions of the Canadian context, three difficulties in point of view are discussed. The first concerns the status and nature of official policy on moral education within Canadian educational jurisdictions. The second identifies two general directions of contemporary change in Canadian society with high potential to affect moral education in incompatible ways. Finally, it is argued (...)
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  30. Danice L. Brown & Andrew M. Pomerantz (2011). Multicultural Incompetence and Other Unethical Behaviors: Perceptions of Therapist Practices. Ethics and Behavior 21 (6):498 - 508.
    The present study examined nonprofessionals' perceptions of culturally based and noncultural ethical violations. One hundred seventy-four undergraduates students read 12 vignettes depicting situations in which a clinician committed either a culturally based violation (e.g., sexist or ageist behavior) or a noncultural violation (e.g., breeching confidentiality or multiple relationship). Results indicated that participants were more likely to have unfavorable views of clinicians who had committed culturally based violations. In addition, results suggested that participants would be more likely to report a clinician (...)
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  31. Catherine E. Burnette, Sara Sanders, Howard K. Butcher & Jacki T. Rand (2014). A Toolkit for Ethical and Culturally Sensitive Research: An Application with Indigenous Communities. Ethics and Social Welfare 8 (4):364-382.
  32. Edward Cannon (2008). Promoting Moral Reasoning and Multicultural Competence During Internship. Journal of Moral Education 37 (4):503-518.
    This paper reports a study designed to increase the moral reasoning and multicultural competence of White students in a counselling internship. An intervention was conducted to determine the effectiveness of using a deliberate psychological education approach that incorporated issues of cultural competence, oppression and diversity. This study attempted to discern if the DPE model could make a difference in the promotion of moral reasoning and multicultural competence of counsellor interns. The Intervention Group showed significant gains compared to Comparison Group 1 (...)
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  33. Brendan Carmody (2009). Critical Religious Education, Multiculturalism and the Pursuit of Truth. By Andrew Wright. Heythrop Journal 50 (3):566-567.
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  34. Paul Carrick (2002). Three Challenges to Ethics: Environmentalism, Feminism, and Multiculturalism. [REVIEW] Journal of Mind and Behavior 23 (4):419-420.
    James Sterba has written a provocative and tightly argued essay intriguingly titled, Three Challenges to Ethics: Environmentalism, Feminism, and Multiculturalism. He attempts to demonstrate that traditional Western ethics is in trouble on three major fronts. The environmentalists, the feminists, and the multiculturalists are not just on the horizon, he warns. They have already landed. Their swords are drawn against what Sterba sympathetically agrees are major flaws in Western ethical thinking.
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  35. Paula Casal (2003). Is Multiculturalism Bad for Animals? Journal of Political Philosophy 11 (1):1–22.
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  36. Christopher Martin Caver, How Wide the We? A Study of Canadian Multiculturalism and American Cosmopolitanism.
    Thesis (Master, Philosophy) -- Queen's University, 2008-09-12 17:41:13.204.
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  37. Pheng Cheah (2002). Affordance', or Vulnerable Freedom: A Response to Cornell and Murphy's 'Anti-Racism, Multiculturalism and the Ethics of Identification. Philosophy and Social Criticism 28 (4):451-462.
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  38. Moruzzi Norma Claire (1994). A Response to Galeotti. Political Theory 22 (4).
  39. David Carroll Cochran (2006). Toward a Catholic Understanding of American Multiculturalism. Journal of Catholic Social Thought 3 (1):7-16.
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  40. Nussbaum Cohen, Howard (ed.) (1999). Is Multiculturalism Bad for Women?
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  41. William E. Connolly (2002). Identity, Difference: Democratic Negotiations of Political Paradox. University of Minnesota Press.
    In this foundational work in contemporary political theory, William Connolly makes a distinctive contribution to our understanding of the relationship between ...
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  42. Rosemary J. Coombe (1993). Tactics of Appropriation and the Politics of Recognition in Late Modern Democracies. Political Theory 21 (3):411-433.
  43. Drucilla Cornell & Susan Murphy (2002). Anti-Racism, Multiculturalism and the Ethics of Identification. Philosophy and Social Criticism 28 (4):419-449.
    New York University, USA In theoritical and political writings, multiculturalism is most frequently understood in the language of recognition. Multiculturalist initiatives responds to the demands of minority cultures for political and cultural recognition so long denied them with devastating effects. In this article, we argue that the politics of recognition may have implicit dangers. In so far as it is articulated as a demand placed upon a dominant group and integrally tied to the substantiation of pre-given or fixed identity, it (...)
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  44. Stéphane Courtois (2008). Multiculturalism and Equal Treatment. Proceedings of the Xxii World Congress of Philosophy 50:109-115.
    The literature on multiculturalism currently splits parties into two camps : those favorable to the uniform treatment of cultural differences and those favorable to their differential treatment. Brian Barry, perhaps of the most influential present supporters of the first camp, has recently developed a severe criticism of the second approach. I intend in this paper to examine the scope and limits of Barry’s own uniform treatment approach. First, I will present the grounds Barry has for supporting it. Second, I will (...)
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  45. N. J. Crigger, L. Holcomb & J. Weiss (2001). Fundamentalism, Multiculturalism and Problems of Conducting Research with Populations in Developing Nations. Nursing Ethics 8 (5):459-468.
    A growing number of nurse researchers travel globally to conduct research in poor and underserved populations in developing nations. These researchers, while well versed in research ethics, often find it difficult to apply traditional ethical standards to populations in developing countries. The problem of applying ethical standards across cultures is explained by a long-standing debate about the nature of ethical principles. Fundamentalism is the philosophical stance that ethical principles are universal, while the anthropologically-based ‘multicultural’ model claims the philosophical position that (...)
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  46. Ann E. Cudd (1998). Multiculturalism as a Cognitive Virtue of Scientific Practice. Hypatia 13 (3):43 - 61.
    I argue that science will be better, by its own criteria, if it pursues multiculturalism, by which I mean an ethnic- and gender-diverse set of scientists. I argue that minority and women scientists will be more likely to recognize false, prejudiced assumptions about race and gender that infect theories. And the kinds of changes that society will undergo in pursuing multiculturalism will help reveal these faulty assumptions to scientists of all races and genders.
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  47. Michael Davis (1996). Second Thoughts on Multi-Culturalism. International Journal of Applied Philosophy 11 (1):29-34.
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  48. Sophie Guérard de la Tour (2009). Le multiculturalisme, un projet républicain? Les Ateliers de l'Éthique / the Ethics Forum 4 (2):43-54.
    L’appropriation de la thématique du multiculturalisme par les partisans du républicanisme fait l’objet de cet article. Dans un premier temps, il est permis de se demander si l’idée même d’un multiculturalisme républicain fait sens ; mais comme je le montrerai, le refus d’un projet multiculturel républicain est une exception française. Or, chez les penseurs néo-républicains, tels Philip Pettit, John Maynor et Cécile Laborde, le multiculturalisme a reçu une attention particulière. Je montrerai les particularités de chacune de ces approches et en (...)
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  49. James Donald (2007). Internationalisation, Diversity and the Humanities Curriculum: Cosmopolitanism and Multiculturalism Revisited. Journal of Philosophy of Education 41 (3):289–308.
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  50. Shiraz Dossa (2005). Bad, Bad Multiculturalism!! The European Legacy 10 (6):641-644.
    Is Multiculturalism Bad for Women? By Susan Moller Okin with respondents (Princeton: Princeton University Press, 1999), vi?+?146 pp. $29.95 cloth; $12.95 paper.
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