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

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  1. Seungbae Park (2011). Defence of Cultural Relativism. Cultura 8 (1):159-170.
    I attempt to rebut the following standard objections against cultural relativism: 1. It is self-defeating for a cultural relativist to take the principle of tolerance as absolute; 2. There are universal moral rules, contrary to what cultural relativism claims; 3. If cultural relativism were true, Hitler’s genocidal actions would be right, social reformers would be wrong to go against their own culture, moral progress would be impossible, and an atrocious crime could be made (...)
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  2.  53
    Seungbae Park (2014). Cultural Relativism and the Theory of Relativity. Filosofija. Sociologija 25 (1):44-51.
    Cornea (2012) argues that I (2011) was wrong to use the analogy between morality and motion to defend cultural relativism. I reply that the analogy can be used to clarify what cultural relativism asserts and how a cultural relativist can reply to the criticisms against it. Ockham’s Razor favours the relativist view that there are no moral truths, and hence no culture is better than another. Contrary to what Cornea claims, cultural relativism does (...)
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  3.  57
    Paresh Kathrani (2012). Quality Circles and Human Rights: Tackling the Universalism and Cultural Relativism Divide. [REVIEW] AI and Society 27 (3):369-375.
    The implementation of international human rights law has traditionally been undermined by the dichotomy between universalism and cultural relativism. Some groups regard human rights as more reflective of other culture’s and are unwilling to subscribe to them. One response to this is to enable groups to take co-ownership of human rights. Quality Circles based on institutions and technology, and the collaboration they encourage, provide one such means for doing so. What is required is for states to facilitate rather (...)
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  4. Ruth Macklin (1999). Against Relativism: Cultural Diversity and the Search for Ethical Universals in Medicine. Oxford University Press.
    This book provides an analysis of the debate surrounding cultural diversity, and attempts to reconcile the seemingly opposing views of "ethical imperialism," the belief that each individual is entitled to fundamental human rights, and cultural relativism, the belief that ethics must be relative to particular cultures and societies. The author examines the role of cultural tradition, often used as a defense against critical ethical judgments. Key issues in health and medicine are explored in the context of (...)
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  5. Melford E. Spiro (1986). Cultural Relativism and the Future of Anthropology. Cultural Anthropology 1 (3):259-286.
  6.  93
    Marcelo Dascal (ed.) (1991). Cultural Relativism and Philosophy: North and Latin American Perspectives. E.J. Brill.
  7. Koshy Tharakan (2010). Making Sense of Other Culture: Phenomenological Critique of Cultural Relativism. Journal of Indian Council of Philosophical Research 25 (4):61-74.
  8.  23
    Christopher Norris (1996). Reclaiming Truth: Contribution to a Critique of Cultural Relativism. Duke University Press.
    "Reclaiming Truth "will be welcomed by readers concerned with the uses and abuses of theory at a time when such questions are in urgent need of sustained and serious debate. "These are brilliant and stimulating essays.
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  9. Melville J. Herskovits (1972). Cultural Relativism; Perspectives in Cultural Pluralism. New York,Random House.
  10.  27
    Donelson R. Forsyth, Ernest H. O’Boyle & Michael A. McDaniel (2008). East Meets West: A Meta-Analytic Investigation of Cultural Variations in Idealism and Relativism. [REVIEW] Journal of Business Ethics 83 (4):813 - 833.
    Ethics position theory (EPT) maintains that individuals’ personal moral philosophies influence their judgments, actions, and emotions in ethically intense situations. The theory, when describing these moral viewpoints, stresses two dimensions: idealism (concern for benign outcomes) and relativism (skepticism with regards to inviolate moral principles). Variations in idealism and relativism across countries were examined via a meta-analysis of studies that assessed these two aspects of moral thought using the ethics position questionnaire (EPQ; Forsyth, Journal of Personality and Social Psychology (...)
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  11.  76
    Michael Brannigan (2000). Cultural Diversity and the Case Against Ethical Relativism. Health Care Analysis 8 (3):321-327.
    The movement to respect culturaldiversity, known as multiculturalism, poses a dauntingchallenge to healthcare ethics. Can we construct adefensible passage from the fact of culturaldifferences to any claims regarding morality? Or doesmulticulturalism lead to ethical relativism? Macklinargues that, in view of a leading distinction betweenuniversalism in ethics and moral absolutism, the onlyreasonable passage avoids both absolutism andrelativism. She presents a strong case againstethical relativism and its pernicious consequences forcross-cultural issues in healthcare. She alsoprovides sound criteria for the assessment (...)
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  12. John J. Tilley (1998). The Problem for Normative Cultural Relativism. Ratio Juris 11 (3):272-290.
    The key problem for normative (or moral) cultural relativism arises as soon as we try to formulate it. It resists formulations that are (1) clear, precise, and intelligible; (2) plausible enough to warrant serious attention; and (3) faithful to the aims of leading cultural relativists, one such aim being to produce an important alternative to moral universalism. Meeting one or two of these conditions is easy; meeting all three is not. I discuss twenty-four candidates for the label (...)
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  13.  17
    Henrik Bohlin (2013). Universal Moral Standards and the Problem of Cultural Relativism in Hume's ‘A Dialogue’. Philosophy 88 (4):593-606.
    An interpretation and critical re-construction is offered of David Hume's argument on cultural relativism in the essay ‘A Dialogue’ . For any issue of moral disagreement, Hume contends, either one side can be shown right and the other wrong, or imprecision in moral principles leaves room for more than one reasonable view, or the disagreement concerns a morally indifferent aesthetic matter, or it is caused by ‘artificial’ moral sentiments. In each case, relativism is the wrong view. Following (...)
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  14.  37
    Dennis H. Wrong (1997). Cultural Relativism as Ideology. Critical Review 11 (2):291-300.
    Abstract The concept of culture was originally an expression of German nationalism, which reacted to the French Enlightenment by asserting the uniqueness and incomparability of all cultures as historical creations. This understanding of cultural diversity, which prevailed in American anthropology, is widely understood to imply the moral equality of all cultures. Yet its relativism originally applied to different individuals socialized in the values of their culture, rather than to different cultures. The debate over multiculturalism, which presupposes cultural (...)
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  15.  5
    E. H. Gombrich (1987). "They Were All Human Beings: So Much Is Plain": Reflections on Cultural Relativism in the Humanities. Critical Inquiry 13 (4):686-699.
    In the fourth section of Goethe’s Zahme Xenien we find the quatrain from which I have taken the theme of such an old and new controversy, which, as I hope, concerns both Germanic studies and the other humanities: “What was it that kept you from us so apart?” I always read Plutarch again and again. “And what was the lesson he did impart?” “They were all human beings—so much is plain.”1 In the very years when Goethe wrote these lines, that (...)
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  16. Christopher Norris (1996). Reclaiming Truth: Contribution to a Critique of Cultural Relativism. Duke University Press Books.
    Truth, Christopher Norris reminds us, is very much out of fashion at the moment whether at the hands of politicians, media pundits, or purveyors of postmodern wisdom in cultural and literary studies. Across a range of disciplines the idea has taken hold that truth-talk is either redundant or the product of epistemic might. Questions of truth and falsehood are always internal to some specific language-game; history is just another kind of fiction; philosophy is only a kind of writing; law (...)
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  17.  10
    Rui Silva (2013). Intercultural Communication and the Challenge of Linguistic and Cultural Relativism. Dialogue and Universalism 23 (1):77-90.
    The paper analyses the conditions and limits of intercultural communication in the light of a critical assessment of linguistic and cultural relativism. The analysis of linguistic relativism departs from Humboldt’s claim that every language contains a specific world-view and from the famous Sapir-Whorf hypothesis, according to which our thought and perception of reality is influenced or even, in a stronger version, determined by language. Many cognitive scientists consider that the cognitive influence of language on thought is negligible; (...)
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  18.  3
    Harvey B. Sarles (1991). Cultural Relativism and Critical Naturalism. In Marcelo Dascal (ed.), Cultural Relativism and Philosophy: North and Latin American Perspectives. E.J. Brill 7--195.
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  19. Bong Ho Son, Bennie J. van der Walt & Lopeti Senituli (2001). Cultural Relativism and the Transformation of Culture. Author's Reply. Philosophia Reformata 66 (1):9-42.
    Culture is a concept that is claimed these days as the last authority for appeal in most discussions on human affairs and as the ultimate cause of important differences among people: “[C]ulture is the sole source of the validity of a moral right or rule”1 Only culture seems to be conclusive for almost all of what men are and what they do. Culture is what we collectively create but, at the same time, what we are determined by; we are our (...)
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  20.  16
    Daniel Beck (2015). Between Relativism and Imperialism: Navigating Moral Diversity in Cross‐Cultural Bioethics. Developing World Bioethics 15 (3):162-171.
    The need for explicit theoretical reflection on cross-cultural bioethics continues to grow as the spread of communication technologies and increased human migration has made interactions between medical professionals and patients from different cultural backgrounds much more common. I claim that this need presents us with the following dilemma. On the one hand, we do not want to operate according to an imperialist ethical framework that denies and silences the legitimacy of cultural values other than our own. On (...)
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  21.  14
    Samuel Fleischacker (2011). Adam Smith and Cultural Relativism. Erasmus Journal for Philosophy and Economics 4 (2):20-41.
    This paper explores the presence of both relativistic anduniversalistic elements in Adam Smith’s moral philosophy. It arguesthat Smith is more sympathetic to the concerns of anthropologists thanmost philosophers have been, but still tries to uphold the possibility ofmoral judgments that transcend cultural contexts. It also argues that thetensions between these aspects of his thought are not easy to resolve,but that Smith’s sensitivity to the issues that give rise to them makeshim a useful figure with whom to think through the (...)
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  22.  23
    Harald Stelzer (2008). Challenging Cultural Relativism From a Critical-Rationalist Ethical Perspective. Proceedings of the Xxii World Congress of Philosophy 10:401-407.
    This paper is based on the assumption that critical rationalism represents a middle position between absolutist and relativistic positions because it rejects all attempts of ultimate justification as well as basic relativistic claims. Even though the critical-rationalist problem-solving-approach based on the method of trial and error leads to an acknowledgment of the plurality of theories and moral standards, it must not be confused with relativism. The relativistic claims of the incommensurability of cultures and the equality of all views of (...)
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  23. Lorenzo Peña, Cultural Relativism and Philosophy : North and Latin American Perspectives.
    Introductory Remarks Why Paradigm Variation is Ensuant upon Contradiction How Externalistic Warrant Parries the Threat of [Truth] Relativism Why Not to Ward Relativism off by Means of Foundationalistic Justification Defending a relativistic View of Warrant A Transcendental Argument against [Truth] Relativism Towards [Partial] convergence A Gradualistic Paraconsistent Way to Convergence 7.1. - Perspectivism and Non Copulative Paraconsistent Logics 7.2. - The Strength and Weakness of Two Copulative Approaches to Paraconsistent Logic 7.3. - The Logic of Contradictorial Gradualism (...)
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  24. James Rachels (2009). The Challenge of Cultural Relativism. In Steven M. Cahn (ed.), Exploring Philosophy: An Introductory Anthology. Oxford University Press
     
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  25. Yitzhak Benbaji & Menachem Fisch (2004). Through Thick and Thin: A New Defense of Cultural Relativism. Southern Journal of Philosophy 42 (1):1-24.
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  26. Alan Costall & Arthur Still (1989). Gibson's Theory of Direct Perception and the Problem of Cultural Relativism. Journal for the Theory of Social Behaviour 19 (4):433–441.
  27. Paul F. Schmidt (1955). Some Criticisms of Cultural Relativism. Journal of Philosophy 52 (25):780-791.
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  28.  26
    Nkeonye Otakpor (1994). Cultural Relativism: Some Comments. Philosophica 53 (1):57-71.
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  29.  96
    St Ephen A. James (1994). Reconciling International Human Rights and Cultural Relativism: The Case of Female Circumcision. Bioethics 8 (1):1–26.
  30.  4
    Michael Winkelman (1993). The Evolution of Consciousness? Transpersonal Theories in Light of Cultural Relativism. Anthropology of Consciousness 4 (3):3-9.
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  31. John Cook (1978). Cultural Relativism as an Ethnocentric Notion. In Rodger Beehler & Alan R. Drengson (eds.), The Philosophy of Society. Methuen 69.
     
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  32.  19
    Richard Feinberg (2011). Much Ado About Very Little: Derek Brereton on the Purported Death of Cultural Relativism. Journal of Critical Realism 10 (4):511-519.
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  33. Ija Lazari-Pawłowska (1970). On Cultural Relativism. Journal of Philosophy 67 (17):577-584.
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  34.  90
    Martin Gardner (1950). Beyond Cultural Relativism. Ethics 61 (1):38-45.
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  35. John J. Tilley (1994). Cultural Relativism and Tolerance. Lyceum 6 (1):1-11.
  36.  74
    P. H. Nowell-Smith (1971). Cultural Relativism. Philosophy of the Social Sciences 1 (1):1-17.
  37. John J. Tilley (2000). Cultural Relativism. Human Rights Quarterly 22 (2):501–547.
     
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  38.  77
    Daniel J. Crowley (1958). Aesthetic Judgment and Cultural Relativism. Journal of Aesthetics and Art Criticism 17 (2):187-193.
  39.  12
    Rik Pinxten (1997). Donald Campbell on Cultural Relativism. Philosophica 60.
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  40.  50
    J. Israel (1981). Cultural Relativism and the Logic of Language. Diogenes 29 (113-114):107-126.
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  41.  19
    Hartmut Rosa (1996). Cultural Relativism and Social Criticism From a Taylorian Perspective. Constellations 3 (1):39-60.
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  42.  37
    Richard Beatch (1994). Cultural Relativism and Philosophy. Review of Metaphysics 47 (3):606-608.
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  43.  60
    Grace A. de Laguna (1942). Cultural Relativism and Science. Philosophical Review 51 (2):141-166.
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  44.  8
    Norman E. Bowie (2001). Business Ethics and Cultural Relativism. In Alan R. Malachowski (ed.), Business Ethics: Critical Perspectives on Business and Management. Routledge 3--135.
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  45.  6
    Norbert Jomann, Frauke A. Kurbacher & Christian Suhm (2001). Universal Capabilities Vs. Cultural Relativism: Nussbaum's Capabilities Approach Under Discussion. In Angela Kallhoff (ed.), Martha C. Nussbaum: Ethics and Political Philosophy: Lecture and Colloquium in Münster 2000. Distributed in North America by Transaction Publishers 4--65.
  46.  4
    Melford E. Spiro (2001). Cultural Determinism, Cultural Relativism, and the Comparative Study of Psychopathology. Ethos: Journal of the Society for Psychological Anthropology 29 (2):218-234.
  47. Jerzy Kmita (1996). Towards Cultural Relativism" with a Small<>". Poznan Studies in the Philosophy of the Sciences and the Humanities 47:541-613.
     
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  48.  6
    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 (...)
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  49.  12
    F. C. White (1984). On Total Cultural Relativism: A Rejoinder. Educational Philosophy and Theory 16 (2):43–44.
  50. Craig Beam (1999). Liberalism, Globalization and Cultural Relativism. Dialogos 34 (73):109-127.
     
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