Search results for 'multiculturalism' (try it on Scholar)

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  1.  7
    Pluralism Multiculturalism (2002). Multiculturalism and Just Health Care: Taking Pluralism Seriously. In Rosamond Rhodes, Margaret P. Battin & Anita Silvers (eds.), Medicine and Social Justice: Essays on the Distribution of Health Care. OUP Usa 38.
  2. Rethinking Multiculturalism (2007). Bhikhu Parekh. In Julian Baggini & Jeremy Stangroom (eds.), What More Philosophers Think. Continuum 45.
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  3. Antiessentialism Multiculturalism & Radical Democracy (2006). Nancy Fraser. In Elizabeth Hackett & Sally Anne Haslanger (eds.), Theorizing Feminisms: A Reader. Oxford University Press 459.
  4.  17
    Stefan Sullivan (1997). Philosophical Perspectives on Multiculturalism. In Michael Burayidi (ed.), Multiculturalism in a Cross-National Perspective. University Press of America
    Sullivan surveys the philosophical problem-areas surrounding multiculturalism as an ideology of group-identity. While endorsing the claims of underrepresented minorities for recognition, the article sides with traditionalists in prioritizing the autonomy of the self-fashioning individual over ethnic or cultural affiliations. The multicultural challenge to Western logocentrism, its assertion of the implicit power structures embedded in truth claims, and the excesses of postmodern relativism are all subjected to measured criticism. Finally, the essay examines Habermas' role in postwar Germany's embrace of (...) as a national platform of reinvention, and as a means to negate the trauma of the monocultural chauvinism of the Nazi era. However, Sullivan argues, it has taken cosmopolitanism too far. While post-national strategies such as Habermas' Verfassungspatriotismus are well-intentioned, they are ultimately too sterile, universalist and abstract, to satisfy a deep human need for belonging, rooted in a common cultural heritage. -/- All rights reserved. For permission to reprint please contact Rowman & Littlefield. (shrink)
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  5.  37
    Tom L. Beauchamp (2015). Common Morality, Human Rights, and Multiculturalism in Japanese and American Bioethics. Journal of Practical Ethics 3 (2):18-35.
    To address some questions in global biomedical ethics, three problems about cultural moral differences and alleged differences in Eastern and Western cultures are addressed: The first is whether the East has fundamentally different moral traditions from those in the West. Concentrating on Japan and the United States, it is argued that theses of profound and fundamental East-West differences are dubious because of many forms of shared morality. The second is whether human rights theory is a Western invention with no firm (...)
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  6.  18
    Brian Bruya (2015). The Tacit Rejection of Multiculturalism in American Philosophy Ph.D. Programs: The Case of Chinese Philosophy. Dao: A Journal of Comparative Philosophy 14 (3):369-389.
    At the confluence of the philosophy of education and social/political philosophy lies the question of how we should educate the next generation of philosophy professors. Part of the question involves how broad such an education should be in order to educate teachers with the ability to, themselves, educate citizens competent to function in a diverse, globalized world. As traditional Western education systems from elementary schools through universities have embraced multicultural sources over the last few decades, philosophy Ph.D. programs have bucked (...)
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  7.  51
    James P. Sterba (2001). Three Challenges to Ethics: Environmentalism, Feminism, and Multiculturalism. Oxford University Press.
    In this unique work, James P. Sterba argues that traditional ethics has yet to confront the three significant challenges posed by environmentalism, feminism, and multiculturalism. He maintains that while traditional ethics has been quite successful at dealing with the problems it faces, it has not addressed the possibility that its solutions to these problems are biased in favor of humans, men, and Western culture. In Three Challenges to Ethics: Environmentalism, Feminism, and Multiculturalism, Sterba examines each of these challenges. (...)
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  8.  10
    Edward McWhinney, Sienho Yee & Jacques-Yvan Morin (eds.) (2009). Multiculturalism and International Law: Essays in Honour of Edward Mcwhinney. Martinus Nijhoff Publishers.
    This volume examines the role and influence of multiculturalism in general theories of international law; in the composition and functioning of international ...
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  9.  19
    A. Anwarullah Bhuiyan (2011). A Critical Response to Will Kymlicka´s View of Multiculturalism. Human Affairs 21 (2):129-139.
    The objective of this article is to consider how multiculturalism, minority rights, and nationbuilding have been defended by Will Kymlicka. For this purpose, I will first attempt to spell out the answers to the following questions: is it possible to defend minority rights in a liberal state? What is the problem regarding this defence of national minorities? Does anybody benefit from minority rights within a nationbuilding process? In order to find out the answer to these questions, I will first (...)
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  10.  48
    Joshua Preiss (2011). Multiculturalism and Equal Human Dignity: An Essay on Bhikhu Parekh. Res Publica 17 (2):141-156.
    Bhikhu Parekh is an internationally renowned political theorist. His work on identity and multiculturalism is unquestionably thoughtful and nuanced, benefiting from a tremendous depth of knowledge of particular cases. Despite his work’s many virtues, however, the normative justification for Parekh’s recommendations is at times vague or ambiguous. In this essay, I argue that a close reading of his work, in particular his magnum opus Rethinking Multiculturalism and the selfproclaimed sequel A New Politics of Identity, reveals that his claims (...)
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  11.  17
    Michael Reisch (2007). Social Justice and Multiculturalism: Persistent Tensions in the History of US Social Welfare and Social Work. Studies in Social Justice 1 (1):67-92.
    Social justice has been a central normative component of U.S. social welfare and social work for over a century, although the meaning and implications of the term have often been ambiguous. A major source of this ambiguity lies in the conflict between universalist views of social justice and those which focus on achieving justice for specific groups. This conflict has been masked by several long-standing assumptions about the relationship between social justice and multiculturalism – assumptions which have been challenged (...)
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  12.  11
    Goran Basic (2007). Policy of Multiculturalism: Protection or Control of Ethnic Identities? Filozofija I Društvo 18 (3):167-195.
    Policies of multiculturalism are not an inheritance of modern and liberal state, although it is often concluded in the public. Historical empires states of ′old′ democracy, colonial and immigrant societies, as well as eastern European countries after the experiment with communism confronted with a problem of ′control′ of multiculturalism. Models of the multicultural policy are numerous and dependable on political, social and cultural circumstances in different parts of the world, and often culturally similar states develop different multicultural policies. (...)
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  13.  9
    Vesna Stankovic-Pejnovic (2011). Freedom, Liberalism, Multiculturalism. Filozofija I Društvo 22 (2):191-214.
    In this article author proves connection between liberalism and multiculturalism in individual‘s political freedom. Individual freedom connected with political participation, in multicultural contexts, can be shown as means to achieve group recognition demands. Liberal conception of liberty in multicultural context shows that a major interest of multicultural groups through political participation necessary respect individual’s liberty. Multiculturalism follows liberal demand for freedom of choice and participation as preconditions for self determination determined by the reason, but through politics of difference, (...)
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  14.  10
    Goran Basic (2004). Policy of Multiculturalism and Resistance of Majority. Filozofija I Društvo 24:149-159.
    The paper discusses the challenges faced by the theoretical thought and practice in Europe concerning the politics of. Though multiculturalism is a complex phenomenon assuming that many social diversities should be brought into accord, in the practice of the Central and Southeast European states it is reduced to the identification of the identities and the recognition of the ethno-cultural minorities' rights. In these regions the politics of multiculturalism meets the resistance of the majority as well as the barriers (...)
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  15.  31
    Gerald Doppelt (2002). Can Traditional Ethical Theory Meet the Challenges of Feminism, Multiculturalism, and Environmentalism? Journal of Ethics 6 (4):383-405.
    This paper aims to evaluate thechallenges posed to traditional ethical theoryby the ethics of feminism, multiculturalism,and environmentalism. I argue that JamesSterba, in his Three Challenges to Ethics,provides a distorted assessment by trying toassimilate feminism, multiculturalism, andenvironmentalism into traditional utilitarian,virtue, and Kantian/Rawlsian ethics – which hethus seeks to rescue from their alleged``biases.'''' In the cases of feminism andmulticulturalism, I provide an alternativeaccount on which these new critical discourseschallenge the whole paradigm or conception ofethical inquiry embodied in the tradition.They embrace (...)
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  16.  5
    Laura Reidel (2009). Religious Opposition to Same-Sex Marriage in Canada: Limits to Multiculturalism. [REVIEW] Human Rights Review 10 (2):261-281.
    The case of the opposition to legalizing same-sex marriage in Canada is an example of the limits of what will and will not be tolerated in the name of multiculturalism. This case offers an interesting perspective on the topic of multiculturalism, because it deals with a conflict between those seeking to expand human rights and those seeking to prevent such expansion because of their adherence to a particular set of cultural and religious beliefs. Despite Canada’s commitment to recognizing (...)
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  17.  4
    Costantino Esposito (2010). Multiculturalismo, relativismo, fondamentalismo (Multiculturalism, relativism, fundamentalism). [REVIEW] Horizonte 8 (16):33-46.
    Se nella verità c’è il riferimento a qualcosa di “assoluto” e di “intemporale”, nel relativismo si esprime la mutevolezza del contingente, di modo che la realtà oggettiva e il senso soggettivo risultino separati sin dall’origine. L’aspetto più inquietante della cultura contemporanea stà nell’inimicizia concettuale tra l’io e la verità, con delle conseguenze nella concezione della libertà. Questa, concepita come autonomia dell’individuo, si capovolge nella sottomissione degli individui allo Stato – visto come verità – che offre loro legittimità, dando loro (...)
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  18.  3
    Van der Veer Peter (2010). Sincretism, Multiculturalism Si Discursul Tolerantei. Journal for the Study of Religions and Ideologies 2 (5):4-20.
    Syncretism is a term which, in comparative religion, refers to a process of religious mixture, of heterogeneous blending of faiths and beliefs. Therefore it represents an aspect of religious interaction over time. Syncretism is an interesting, though evasive, concept. It may be seen negatively as a distortion of absolute Truth. It may be seen positively as a sign of tolerance. In each these cases, it must be identified in discourse. Syncretism in seventeenth-century Europe and multiculturalism in the United States (...)
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  19.  1
    Maria Pantea (2010). Sandu Frunzã, Nicu Gavrilutã and Michael S. Jones (Eds.) The Challenges of Multiculturalism in Central and Eastern Europe. Journal for the Study of Religions and Ideologies 4 (10):248-249.
    Sandu Frunzã, Nicu Gavrilutã and Michael S. Jones (Eds.) The Challenges of Multiculturalism in Central and Eastern Europe. Provopress, Cluj Napoca, 2005.
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  20. Gabriel Furmuzachi (2007). Language, Identity and Multiculturalism. Logos.
    With Augustine and especially with Wittgenstein, we see that when we use language we negotiate a meaning since language is something we acquire in a community. On the other hand, Chomsky argues that language is something that happens to us, rather than something we learn. We attempt to bring these two positions in a balance by following Davidson's ideas on meaning and radical interpretation, which gives us a way to keep meaning (what someone thinks) and belief (what someone holds true (...)
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  21.  19
    Susan Moller Okin (1999). Is Multiculturalism Bad for Women? In Howard Cohen (ed.), Hypatia. 228-232.
  22. Bhikhu C. Parekh (2000). Rethinking Multiculturalism Cultural Diversity and Political Theory. Monograph Collection (Matt - Pseudo).
     
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  23. Brian Barry (2001). Culture and Equality: An Egalitarian Critique of Multiculturalism. Polity Press.
    All major western countries today contain groups that differ in their religious beliefs, customary practices or ideas about the right way in which to live. How should public policy respond to this diversity? In this important new work, Brian Barry challenges the currently orthodox answer and develops a powerful restatement of an egalitarian liberalism for the twenty-first century. Until recently it was assumed without much question that cultural diversity could best be accommodated by leaving cultural minorities free to associate in (...)
     
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  24.  79
    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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  25.  78
    Joseph Raz (1998). Multiculturalism. Ratio Juris 11 (3):193-205.
  26.  7
    Pablo de Lora (2015). Is Multiculturalism Bad for Health Care? The Case for Re-Virgination. Theoretical Medicine and Bioethics 36 (2):141-166.
    Hymenoplasty is a surgical procedure requested by women who are expected to remain virgins until marriage. In this article, I assess the ethical and legal challenges raised by this request, both for the individual physician and for the health care system. I argue that performing hymenoplasty is not always an unethical practice and that, under certain conditions, it should be provided by the health care system.
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  27.  36
    Hwa Yol Jung (2009). Transversality and the Philosophical Politics of Multiculturalism in the Age of Globalization. Research in Phenomenology 39 (3):416-437.
    This paper advances the concept of transversality by drawing philosophical insights from Maurice Merleau-Ponty, Calvin O. Schrag, and the Martinicuan francophone Edouard Glissant. By so doing, it attempts to deconstruct the notion of universality in modern Western philosophy. It begins with a critique of the notion of Eurocentric universality which is founded on the fallacious premise that what is particular in the West is made universal, whereas whereas what is particular in the non-West remains particular forever. Eurocentric Universality has no (...)
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  28.  11
    Agnes Meershoek & Anja Krumeich (2009). Multiculturalism and the Construction of Ethnic Identities in Labour and Health Practices: Avoiding the Culturalistic Fallacy in Applied Research. [REVIEW] Health Care Analysis 17 (3):173-197.
    In applied health care research, an essentialised notion of culture is often used when studying ethnic disparities in health and health care access between the majority populations of Western countries and migrants, with ethnic backgrounds that differ from majority population. This notion of culture, however, is considered highly problematic in anthropology and ethnic studies. Therefore, in our research on Dutch illness certification practices, we employed a dynamic conceptualisation of culture. Our research shows that, in practice, when clients fail to meet (...)
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  29.  23
    Y. Kazmi (1997). Foucault's Genealogy and Teaching Multiculturalism as a Subversive Activity. Studies in Philosophy and Education 16 (3):331-345.
  30.  1
    Sreelekha Mishra, Balaganapathi Devarakonda & Bharat Kumar (2015). Transition From Cultural Diversity to Multiculturalism: Perspectives From Offshore Industry in India. AI and Society 30 (2):283-289.
    Globalization is not just an economic phenomenon as economic transactions cannot take place without parallel flows of ideas, cultural products and people. The traditional notion of immigrants, i.e. those who leave one country to settle into another while leaving behind their past, is inextricably linked to the other flows that constitute globalization. The traditional notions of immigrants, i.e. movements back and forth between sending and receiving countries have historically been a fact of life for many immigrant groups. However, what is (...)
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  31. Shiyin Chang (2009). Yi Zhong Qiu He: Dang Dai Xi Fang Duo Yuan Wen Hua Zhu Yi Zheng Zhi Si Xiang Yan Jiu = for Harmony Through Difference: Study on the Political Thoughts of Contemporary Multiculturalism in the West. Ren Min Chu Ban She.
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  32. Markus Seidel & Christoph Trüper (2016). Lessons in Multiculturalism and Objectivity? Puzzling Out Susan Haack's Philosophy of Education. In Julia Göhner & Eva-Maria Jung (eds.), Susan Haack: Reintegrating Philosophy. Springer 123-131.
  33.  28
    Kwame Anthony Appiah, Charles Taylor, Jürgen Habermas, Stephen C. Rockefeller, Michael Walzer & Susan Wolf (1994). Multiculturalism. Princeton University Press.
    A new edition of the highly acclaimed book Multiculturalism and "The Politics of Recognition," this paperback brings together an even wider range of leading philosophers and social scientists to probe the political controversy surrounding ...
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  34.  11
    Anne Phillips (2007). Multiculturalism Without Culture. Princeton University Press.
    In this book, she offers a new way of addressing dilemmas of justice and equality in multiethnic, multicultural societies, intervening at this critical moment when so many Western countries are poised to abandon multiculturalism.
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  35. Paul R. Harrison & Thea Bellou (1994). Reviews : John Rawls, Political Liberalism, (Columbia University Press, 1993); Jürgen Habermas, Faktizität Und Geltung: Beiträge Zur Diskurstheorie des Rechts Und des Deomkratischen Rechtstaats, (Suhrkamp, 1992); Axel Honneth, Kampf Um Anerkennung: Zur Moraliscben Grammatik Sozialer Konflikte, (Suhrkamp, 1992); Philosophy of Mind: Theory and Practice, (Heinemann, 1974); Gunnar Skirbekk, Rationality and Modernity: Essays in Pbilosopbical Pragmatics, (Scandanavian University Press, 1993); Charles Taylor, Multiculturalism and "The Politics of Recognition", (Princeton University Press, 1992). [REVIEW] Thesis Eleven 39 (1):121-128.
    Reviews : John Rawls, Political Liberalism, ; Jürgen Habermas, Faktizität und Geltung: Beiträge zur Diskurstheorie des Rechts und des deomkratischen Rechtstaats, ; Axel Honneth, Kampf um Anerkennung: Zur moraliscben Grammatik sozialer Konflikte, ; Philosophy of Mind: Theory and Practice, ; Gunnar Skirbekk, Rationality and Modernity: Essays in Pbilosopbical Pragmatics, ; Charles Taylor, Multiculturalism and "The Politics of Recognition".
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  36.  35
    Louise Racine (2009). Examining the Conflation of Multiculturalism, Sexism, and Religious Fundamentalism Through Taylor and Bakhtin: Expanding Post-Colonial Feminist Epistemology. Nursing Philosophy 10 (1):14-25.
    In this post-9/11 era marked by religious and ethnic conflicts and the rise of cultural intolerance, ambiguities arising from the conflation of multiculturalism, sexism, and religious fundamentalism jeopardize the delivery of culturally safe nursing care to non-Western populations. This new social reality requires nurses to develop a heightened awareness of health issues pertaining to racism and ethnocentrism to provide culturally safe care to non-Western immigrants or refugees. Through the lens of post-colonial feminism, this paper explores the challenge of providing (...)
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  37.  26
    C. Taylor (2012). Interculturalism or Multiculturalism? Philosophy and Social Criticism 38 (4-5):413-423.
    This essay discusses the difference between the concepts of multiculturalism and interculturalism, both concepts which are current on the Canadian scene. It argues that the difference between the two is not so much a matter of the concrete policies, but concerns rather the story that we tell about where we are coming from and where we are going. In some ways, we could argue that interculturalism is more suitable for certain European countries.
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  38.  6
    George Crowder (2013). Theories of Multiculturalism: An Introduction. Polity.
    In this new book George Crowder examines some of the leading responses to multiculturalism, both supportive and critical, found in the work of recent political theorists.
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  39.  39
    Harvey Siegel (1999). Multiculturalism and the Possibility of Transcultural Educational and Philosophical Ideals. Philosophy 74 (3):387-409.
    How should we think about the interrelationships that obtain among Philosophy, Education, and Culture? In this paper I explore the contours of one such interrelationship: namely, the way in which educational and (other) philosophical ideals transcend individual cultures. I do so by considering the contemporary educational and philosophical commitment to multiculturalism. Consideration of multiculturalism, I argue, reveals important aspects of the character of both educational and philosophical ideals. Specifically, I advance the following claims: i) We are obliged to (...)
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  40.  22
    Jacob T. Levy (1996). The Multiculturalism of Fear. Critical Review 10 (2):271-283.
    Abstract The liberalism of fear urged by Judith Shklar emphasizes the dangers of political violence, cruelty, and humiliation. Those dangers clearly mark ethnic and cultural conflicts, so the liberalism of fear is an especially appropriate political ethic for an age marked by such conflicts. A multiculturalism of fear keeps its attention on those central political dangers while also noting that some kinds of cruelty and humiliation might not be appreciated without reference to the larger ethnic and cultural context, and (...)
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  41. Will Kymlicka & Baogang He (eds.) (2005). Multiculturalism in Asia. OUP Oxford.
    This volume assembles a group of leading regional experts to formulate the first rigorous and comprehensive consideration of multiculturalism debates in South and East Asia. Through close examination of pre-colonial traditions, colonial legacies, and post-colonial ideologies, this volume sheds new light on religious and ethnic conflict in the area, and presents a ground-breaking assessment of what role - if any - the international community should play in promoting multiculturalism.
     
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  42. María Lugones (2000). Multiculturalism and Publicity. Hypatia 15 (3):175-181.
    : This review considers the process of expansion of subjectivity that María Pía Lara introduces in Moral Textures: Feminist Narratives in the Public Sphere. As the complexity of Lara's understanding of multiculturalism is exhibited, the process of achievement of self-realization and autonomy is critiqued as inconsistent with the hidden transcript/public transcript distinction. The "we" to be fashioned intersubjectively in the dialogical process of subjective expansion cannot countenance that crucial distinction to the understanding of those narratives.
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  43.  59
    S. Misra (2012). Friend, Not Foe: Mill's Liberal Multiculturalism. European Journal of Political Theory 11 (3):273-291.
    Mill is commonly dismissed as being hostile to multiculturalism. A review of some existing interpretations and an exploration of some overlooked aspects of his thought shows this to be a mistake. He is alleged to devalue lives not dedicated to the pursuit of individual autonomy: in fact he is a liberal communitarian. Other, legitimate, critiques point to his cultural imperialism. Many allege, mistakenly, that he is a proponent of national homogeneity. Yet Mill remains largely misunderstood with regard to (...). His focus on individual self-perfection is a strong aid, not impediment, to a distinctly liberal multiculturalism, because inherently value pluralist. His scepticism about the power of human cognition precludes dogmatism about primary personal values. His alleged support of national homogeneity demonstrates an acknowledgement of individuals’ particularistic attachments without supporting nationalist parochialism. By doing justice both to individuals’ instinct of particularity and their potential for cosmopolitanism, it fosters rather than undermines liberal multiculturalism. (shrink)
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  44.  6
    Bruce Maxwell, David I. Waddington, Kevin McDonough, Andrée-Anne Cormier & Marina Schwimmer (2012). Interculturalism, Multiculturalism, and the State Funding and Regulation of Conservative Religious Schools. Educational Theory 62 (4):427-447.
    In this essay, Bruce Maxwell, David Waddington, Kevin McDonough, Andrée-Anne Cormier, and Marina Schwimmer compare two competing approaches to social integration policy, Multiculturalism and Interculturalism, from the perspective of the issue of the state funding and regulation of conservative religious schools. After identifying the key differences between Interculturalism and Multiculturalism, as well as their many similarities, the authors present an explanatory analysis of this intractable policy challenge. Conservative religious schooling, they argue, tests a conceptual tension inherent in (...) between respect for group diversity and autonomy, on the one hand, and the ideal of intercultural citizenship, on the other. Taking as a case study Québec's education system and, in particular, recent curricular innovations aimed at helping young people acquire the capabilities of intercultural citizenship, the authors illustrate how Interculturalism signals a compelling way forward in the effort to overcome the political dilemma of conservative religious schooling. (shrink)
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  45.  60
    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, (...)
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  46.  53
    Robert E. Goodin (2006). Liberal Multiculturalism: Protective and Polyglot. Political Theory 34 (3):289-303.
    By analogy to Macpherson 's "protective" and "self-developmental" models of liberal democracy, there might be two distinct models of liberal multiculturalism. On the protective-style model, the aim is to protect minority cultures against assimilationist and homogenizing intrusions of the majority. On the other model, here dubbed "polyglot multiculturalism," the majority might expand its own "context for choice" by having more minority cultures from whom to borrow. The latter is a more welcoming and inclusive strategy, still recognizably liberal in (...)
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  47.  36
    Douglas Hartmann & Joseph Gerteis (2005). Dealing with Diversity: Mapping Multiculturalism in Sociological Terms. Sociological Theory 23 (2):218-240.
    Since the 1960s, a variety of new ways of addressing the challenges of diversity in American society have coalesced around the term "multiculturalism." In this article, we impose some clarity on the theoretical debates that surround divergent visions of difference. Rethinking multiculturalism from a sociological point of view, we propose a model that distinguishes between the social (associational) and cultural (moral) bases for social cohesion in the context of diversity. The framework allows us to identify three distinct types (...)
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  48.  72
    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’ — (...)
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  49. David Miller (2006). Multiculturalism and the Welfare State: Theoretical Reflections. In Keith Banting & Will Kymlicka (eds.), Multiculturalism and the Welfare State: Recognition and Redistribution in Contemporary Democracies. OUP Oxford
     
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  50.  9
    Andrew Stables (2005). Multiculturalism and Moral Education: Individual Positioning, Dialogue and Cultural Practice. Journal of Moral Education 34 (2):185-197.
    Multicultural education can be seen as generally premised on two assumptions. The first is often made explicit: that children should learn not to discriminate unfairly on grounds of ethnicity or culture. To this degree, multiculturalism is clearly morally educative, encouraging children to see others in terms of their common humanity rather than their cultural differences. The second is more implicit and diffuse: that sensitivity to cultural and ethnic difference ipso facto promotes social justice and/or harmony between people(s) and thus (...)
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