Search results for 'Cultural pluralism' (try it on Scholar)

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  1.  2
    Marius Jucan (2010). Cultural Pluralism And The Issue Of American Identity In Randolph Bourne's “Trans-National America”. Journal for the Study of Religions and Ideologies 9 (26):203-219.
    Rereading Randolph Bourne’s most known essay “Trans-National America” (1916) provides the nowadays reader with a more accurate view perception of the cultural transmutations occurring at the beginning of the last century in America. Reflecting on the contrast between the ideals of liberal republican America and the reality of the assimilation policies, Randolph Bourne disagreed along with other intellectuals of his time with nativist attitudes and policies disfavoring or slighting immigrants and their heritage in twentieth century America. Wrestling to establish (...)
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  2.  25
    Patricia A. Marshall (2005). Human Rights,Cultural Pluralism, and International Health Research. Theoretical Medicine and Bioethics 26 (6):529-557.
    In the field of bioethics, scholars have begun to consider carefully the impact of structural issues on global population health, including socioeconomic and political factors influencing the disproportionate burden of disease throughout the world. Human rights and social justice are key considerations for both population health and biomedical research. In this paper, I will briefly explore approaches to human rights in bioethics and review guidelines for ethical conduct in international health research, focusing specifically on health research conducted in resource-poor settings. (...)
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  3.  30
    Horace Meyer Kallen (1957). Alain Locke and Cultural Pluralism. Journal of Philosophy 54 (5):119-127.
  4.  15
    Neil Burtonwood (2006). Cultural Diversity, Liberal Pluralism and Schools: Isaiah Berlin and Education. Routledge.
    Culturally diverse liberal democracies on both sides of the Atlantic are currently faced with serious questions about the education of their future citizens. What is the balance between the need for social cohesion, and at the same time dealing justly with the demands for exemptions and accommodations from cultural and religious minorities? In contemporary Britain, the importance of this question has been recently highlighted by the concern to develop political and educational strategies capable of countering the influence of extremist (...)
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  5.  25
    Alan Roland (1996). Cultural Pluralism and Psychoanalysis: The Asian and North American Experience. Routledge.
    The influence of culture and sociohistorical change on all aspects of the psyche and on psychoanalytic theory is the missing dimension in psychoanalysis. This dimension is especially relevant to clinicians in the mental health field--whether psychoanalyst, psychologist, psychiatrist, social worker or marriage counselor--to enable them to understand what is at stake in working with those from various Asian cultures in North America and European societies. It is even more relevant than most clinicians realize to working with those from one's own (...)
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  6.  86
    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 (...)
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  7.  4
    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 (...). I conclude by indicating that the idea of a democratic society that respects and is enriched by differences is highly relevant to contemporary discussions of cultural pluralism in a global context. (shrink)
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  8.  7
    Alan Gewirth (1994). Is Cultural Pluralism Relevant to Moral Knowledge? Social Philosophy and Policy 11 (1):22-43.
    Cultural pluralism is both a fact and a norm. It is a fact that our world, and indeed our society, are marked by a large diversity of cultures delineated in terms of race, class, gender, ethnicity, religion, ideology, and other partly interpenetrating variables. This fact raises the normative question of whether, or to what extent, such diversities should be recognized or even encouraged in policies concerning government, law, education, employment, the family, immigration, and other important areas of social (...)
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  9.  11
    Lorenz Krüger (1981). Unity of Science and Cultural Pluralism. Grazer Philosophische Studien 12:167-185.
    Modem science and technology tend to create one global civilization. To what extent and how can cultural pluralism be preserved under these conditions? Neither inherent limitations of natural science and technology nor alternative lines of developing them offer a promising road for pluralism. But it is to be expected that the unifying trend will not carry over into the realm of the human and social sciences; these are rather to be construed as "locally dispersed", i.e. uncapable of (...)
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  10.  1
    P. M. Kitromilides (2003). An Enlightenment Perspective on Balkan Cultural Pluralism: The Republic Vision of Rhigas Valestinlis. History of Political Thought 24 (3):465-480.
    Cultural pluralism in the Balkans has often been considered as the source of conflict in the region. Against this perspective it is suggested that Enlightenment political thought in southeastern Europe, as represented by the radical republicanism of Rhigas Velestinlis , incorporated the idea of cultural pluralism in a project for a unitary democratic state, modelled on the 'Republic of Virtue', that was expected to replace despotism and to transform its subjects into free citizens. The political culture (...)
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  11.  0
    Chisanga N. Siame (2012). Relativism in Berlin's Cultural Pluralism. Theoria 59 (130):42-58.
    A central argument of this article is that Isaiah Berlin's notion of cultural pluralism can be described as relativistic, and that he should not have repudiated the relativism, but simply defended it as part of the reality of the global constellation of cultures. Berlin's relativism emerges into a more generous light, in which radical differences among cultures occupy centre stage. Focusing on cultural relativism and its possible sources in Berlin unveils the neglected role that his famed concept (...)
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  12.  38
    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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  13. Ellen Frankel Paul, Fred Dycus Miller & Jeffrey Paul (1994). Cultural Pluralism and Moral Knowledge. Monograph Collection (Matt - Pseudo).
     
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  14. Melville J. Herskovits (1972). Cultural Relativism; Perspectives in Cultural Pluralism. New York,Random House.
  15.  3
    Paul St Amour (2003). Cultural Pluralism and the Limitations of the Classicist Conception of Culture. Proceedings of the American Catholic Philosophical Association 77:259-271.
    Bernard Lonergan has attempted to clarify a major theoretical transition from a classicist conception of culture, which was operative for over two millennia,to a contemporary notion of culture which is empirical, historicist, and pluralist. I argue that this transition has significant implications for apprehending boththe difficulty and the possibility of intercultural understanding. While the need for intercultural understanding is timely and obvious, its actual achievement hasproven elusive. One major impediment, I argue, has been the effective persistence of classicist assumptions which (...)
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  16.  6
    Dagmar Demjančuková (2006). Cultural Pluralism and the Specificity of Religious Language. The Proceedings of the Twenty-First World Congress of Philosophy 8:31-38.
    Modern science provides the philosophy of religion with new perspectives and bodies of evidence for researching religion. Anthropology, for example, is helpful when we consider the relation of language and religion, and recent research in the philosophy of religion has been occupied with problems created by the distinctively religious uses of language. Language and action based on the assumptions of Western culture could, however, be obstacles to grasping the essence of the faith in other contexts. I argue that methodological (...) should be employed by philosophers, theologians, and writers, because human and religious experience is irremediably pluralistic. (shrink)
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  17.  19
    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 (...)
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  18. Karim Dharamsi (1994). The Historical Imagination Toward an Understanding of Cultural Pluralism.
     
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  19. Chandran Kukathas (1994). Cultural Pluralism and Moral Knowledge. Cambridge University Press.
     
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  20.  3
    Marilyn Fischer (2014). Addams on Cultural Pluralism, European Immigrants, and African Americans. The Pluralist 9 (3):38-58.
    addams wrote movingly about how significant her immigrant neighbors’ cultures were, both to the immigrants and to non-immigrant Americans. She lived in one of Chicago’s many densely populated immigrant districts, with Italians, Greeks, Russians, Poles, Bohemians, and Eastern European Jews in the immediate vicinity of Hull House.1 Through countless interactions with these neighbors, Addams developed the empirical knowledge base and the perceptual sensitivities with which to reflect on the role of culture in sustaining and enriching human and community life. Addams (...)
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  21.  1
    V. Denise James (2014). Comments on Marilyn Fischer's "Addams on Cultural Pluralism, European Immigrants, and African Americans". The Pluralist 9 (3):66-71.
    marilyn fischer’s careful historiographical treatment of the ideas and life of Jane Addams deepens our understanding of Addams’s important work as a thinker and practitioner. The paper paints a picture of the ideological and sociological landscape of Addams’s world, paying close attention to the relationships Addams had with other prominent thinkers of the day, such as the African Americans W. E. B. Du Bois and Ida B. Wells-Barnett, as well as the pragmatist Josiah Royce. Fischer seems to have doubled aims (...)
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  22.  1
    Charlene Haddock Seigfried (2014). Commentary on the Discussion Paper of Marilyn Fischer, "Addams on Cultural Pluralism, European Immigrants, and African Americans". The Pluralist 9 (3):59-65.
    with her usual concern with accuracy and clarity, Marilyn Fischer’s explanations are exemplary models of the value of historical scholarship. Concern with context in its many forms is integral to pragmatist philosophy, but the range and depth of Fischer’s research make her papers especially valuable. She helps us understand the extent to which the horizon of understanding is bounded by the particularities of time and place. Careful elucidation of less familiar concrete horizons can give us a better understanding of unfamiliar (...)
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  23.  13
    Abraham Vélez de Cea (2011). A Cross-Cultural and Buddhist-Friendly Interpretation of the Typology Exclusivism-Inclusivism-Pluralism. Sophia 50 (3):453-480.
    This article develops a new and expanded interpretation of the typology exclusivism, inclusivism, pluralism. The proposal refines the categories of what was originally a Christian typology in order to provide a truly cross-cultural and interreligious framework to better understand and compare the most common views of religious diversity found not only in Christianity, but also in Buddhism and other religions. Although building upon Schmidt-Leukel's logical reinterpretation of the typology, the article substantially modifies his framework and understands the typology, (...)
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  24.  11
    Abraham VéLez de Cea (2011). A Cross-Cultural and Buddhist-Friendly Interpretation of the Typology Exclusivism-Inclusivism-Pluralism. Sophia 50 (3):453-480.
    This article develops a new and expanded interpretation of the typology exclusivism, inclusivism, pluralism. The proposal refines the categories of what was originally a Christian typology in order to provide a truly cross-cultural and interreligious framework to better understand and compare the most common views of religious diversity found not only in Christianity, but also in Buddhism and other religions. Although building upon Schmidt-Leukel's logical reinterpretation of the typology, the article substantially modifies his framework and understands the typology, (...)
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  25. Pragmatic Perspectivism (2005). Sandra B. Rosenthal Cultural Pluralism and the Issue of Relativism: The Significance of Pragmatic Perspectivism. In Friedrich Wallner, Martin J. Jandl & Kurt Greiner (eds.), Science, Medicine, and Culture: Festschrift for Fritz G. Wallner. Peter Lang 98.
     
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  26.  97
    James Bohman (1995). Public Reason and Cultural Pluralism: Political Liberalism and the Problem of Moral Conflict. Political Theory 23 (2):253-279.
  27.  33
    Jonathan Riley (2002). Defending Cultural Pluralism: Within Liberal Limits. Political Theory 30 (1):68-96.
  28.  52
    Nigel Blake (1992). Modernity and the Problem of Cultural Pluralism. Journal of Philosophy of Education 26 (1):39–50.
  29.  0
    Monique Deveaux (2002). [Book Review] Cultural Pluralism and Dilemmas of Justice. [REVIEW] Ethics 113 (1):146-149.
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  30.  88
    Bruce Baum (1997). Feminism, Liberalism and Cultural Pluralism: J. S. Mill on Mormon Polygyny. Journal of Political Philosophy 5 (3):230–253.
  31.  2
    George Kateb (1999). Can Cultures Be Judged? Two Defenses of Cultural Pluralism in Isaiah Berlin's Work. Social Research 66 (4).
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  32.  11
    J. Theodore Klein (1974). Cultural Pluralism and Moral Education. The Monist 58 (4):683-693.
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  33.  57
    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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  34.  6
    Kurt Varga (1984). Cultural Pluralism and Human Liberty: A Review of Cultural Pluralism in Education. [REVIEW] Educational Theory 34 (4):389-396.
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  35.  6
    Jay Wissot (1975). John Dewey, Horace Meyer Kallen and Cultural Pluralism. Educational Theory 25 (2):186-196.
  36.  7
    David B. Wong (2009). Cultural Pluralism and Moral Identity. In Darcia Narvaez & Daniel Lapsley (eds.), Personality, Identity, and Character. Cambridge University Press 79.
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  37.  1
    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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  38.  5
    Madhuri Santanam Sondhi (1999). Cultural Pluralism and Mallik's Ethics of Abstention. The Acorn 10 (1):27-36.
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  39.  13
    Sharon Anderson-Gold (1982). Cultural Pluralism and Ethical Community in Kant's Philosophy of History. Graduate Faculty Philosophy Journal 9 (1):67-78.
  40.  5
    Seymour W. Itzkoff (1976). The Sources of Cultural Pluralism. Educational Theory 26 (2):231-233.
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  41.  2
    Spencer J. Maxcy (1979). Horace Kalien's Two Conceptions of Cultural Pluralism. Educational Theory 29 (1):31-39.
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  42.  12
    Martin Benjamin (1991). Cultural Pluralism and Diversity in the Curriculum. Teaching Philosophy 14 (2):123-126.
  43.  14
    Patrick Hayden (1998). Rawls, Human Rights, and Cultural Pluralism. Theoria 45 (92):46-56.
  44.  3
    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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  45.  10
    J. Christopher Eisele (1983). Dewey's Concept of Cultural Pluralism. Educational Theory 33 (3-4):149-156.
  46.  7
    Sharon Anderson-Gold (2000). Cosmopolitanism and Cultural Pluralism. Social Philosophy Today 15:25-40.
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  47.  2
    Miha Kovač & Ruediger Wischenbart (2009). Peer Review: Cultural Pluralism or Cultural Uniformity: Bestselling Fiction Books in Europe. Logos 20 (1):249-261.
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  48.  8
    Daniel M. Weinstock (2002). Monique Deveaux, Cultural Pluralism and Dilemmas of Justice: Deveaux, Monique . Cultural Pluralism and Dilemmas of Justice. Ithaca, N.Y.: Cornell University Press, 2000. Pp. Xii+205. $35.00 (Cloth). [REVIEW] Ethics 113 (1):146-149.
  49.  8
    David Mcnaughton (1999). E. F. Paul, F. D. Miller Jr and J. Paul (Eds.), Cultural Pluralism and Moral Knowledge, Cambridge, Cambridge University Press, 1994, Pp. 301. [REVIEW] Utilitas 11 (02):251-.
  50.  5
    Michael Taber (1991). Cultural Pluralism in the Philosophy Curriculum. Teaching Philosophy 14 (2):179-185.
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