David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Jack Alan Reynolds
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Ethical Theory and Moral Practice 1 (1):103-120 (1998)
Certain versions of liberalism exclude from public political discussions the reasons some citizens regard as most fundamental, reasons having to do with their deepest religious, philosophical, moral or political views. This liberal exclusion of deep and deeply held reasons from political discussions has been controversial. In this article I will point out a way in which the discussion seems to presuppose a foundationalist conception of human reasoning. This is rather surprising, inasmuch as one of the foremost advocates of liberalism, John Rawls, is also known for being one of the first advocates of reflective equilibrium, which is clearly a coherentist approach to theory construction and justification. I will begin in Park I by making my charge against an almost embarrassingly crude presentation of the liberal position. Then in Part II I will leap to Rawls' version of liberalism, obviously by far the most sophisticated working out of the position, and try to see whether anything remains of my criticism.
|Keywords||coherentism political liberalism public reason Rawls reasonability|
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References found in this work BETA
J. Rawls (1995). Political Liberalism. Tijdschrift Voor Filosofie 57 (3):596-598.
Paul J. Weithman (ed.) (1997). Religion and Contemporary Liberalism. University of Notre Dame Press.
Philip L. Quinn (1995). Political Liberalisms and Their Exclusions of the Religious. Proceedings and Addresses of the American Philosophical Association 69 (2):35 - 56.
Michael R. DePaul (1987). Two Conceptions of Coherence Methods in Ethics. Mind 96 (384):463-481.
Citations of this work BETA
Bindu Puri (2015). Finding Reasons for Being Reasonable: Interrogating Rawls. Sophia 54 (2):117-141.
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