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

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  1. 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.score: 180.0
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  2. Rethinking Multiculturalism (2007). Bhikhu Parekh. In Julian Baggini & Jeremy Stangroom (eds.), What More Philosophers Think. Continuum. 45.score: 30.0
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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.score: 30.0
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  4. Joshua Preiss (2011). Multiculturalism and Equal Human Dignity: An Essay on Bhikhu Parekh. Res Publica 17 (2):141-156.score: 24.0
    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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  5. Gerald Doppelt (2002). Can Traditional Ethical Theory Meet the Challenges of Feminism, Multiculturalism, and Environmentalism? Journal of Ethics 6 (4):383-405.score: 24.0
    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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  6. James P. Sterba (2001). Three Challenges to Ethics: Environmentalism, Feminism, and Multiculturalism. Oxford University Press.score: 24.0
    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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  7. Edward McWhinney, Sienho Yee & Jacques-Yvan Morin (eds.) (2009). Multiculturalism and International Law: Essays in Honour of Edward Mcwhinney. Martinus Nijhoff Publishers.score: 24.0
    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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  8. Costantino Esposito (2010). Multiculturalismo, relativismo, fondamentalismo (Multiculturalism, relativism, fundamentalism). [REVIEW] Horizonte 8 (16):33-46.score: 24.0
    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 letteralmente (...)
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  9. Van der Veer Peter (2010). Sincretism, Multiculturalism Si Discursul Tolerantei. Journal for the Study of Religions and Ideologies 2 (5):4-20.score: 24.0
    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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  10. Laura Reidel (2009). Religious Opposition to Same-Sex Marriage in Canada: Limits to Multiculturalism. [REVIEW] Human Rights Review 10 (2):261-281.score: 24.0
    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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  11. 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.score: 24.0
    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. 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.score: 24.0
    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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  13. Ronald Beiner (2006). Multiculturalism and Citizenship: A Critical Response to Iris Marion Young. Educational Philosophy and Theory 38 (1):25–37.score: 21.0
  14. Joseph Raz (1998). Multiculturalism. Ratio Juris 11 (3):193-205.score: 21.0
  15. Hwa Yol Jung (2009). Transversality and the Philosophical Politics of Multiculturalism in the Age of Globalization. Research in Phenomenology 39 (3):416-437.score: 21.0
    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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  16. Y. Kazmi (1997). Foucault's Genealogy and Teaching Multiculturalism as a Subversive Activity. Studies in Philosophy and Education 16 (3):331-345.score: 21.0
  17. 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.score: 21.0
    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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  18. Goran Basic (2004). Policy of Multiculturalism and Resistance of Majority. Filozofija I Društvo 24:149-159.score: 21.0
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  19. Goran Basic (2007). Policy of Multiculturalism: Protection or Control of Ethnic Identities? Filozofija I Društvo 18 (3):167-195.score: 21.0
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  20. A. S. M. Anwarullah Bhuiyan (2011). A Critical Response to Will Kymlicka´s View of Multiculturalism. Human Affairs 21 (2):129-139.score: 21.0
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  21. 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.score: 21.0
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  22. Vesna Stankovic-Pejnovic (2011). Freedom, Liberalism, Multiculturalism. Filozofija I Društvo 22 (2):191-214.score: 21.0
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  23. Ranjoo Seodu Herr (2007). Liberal Multiculturalism: An Oxymoron? Philosophical Forum 38 (1):23–41.score: 18.0
    Will Kymlicka argues that societal culture matters to liberalism because it contributes to its members’ freedom. If so, multiculturalism that advocates group rights to sustain minority societal cultures in the liberal West is in fact entailed by liberalism, the core value of which is individual freedom. “Freedom,” then, functions as the main bridge between liberalism and multiculturalism in Kymlicka’s position. Kymlicka is correct that societal culture contributes to its members’ freedom by providing them with meaningful options. The sense (...)
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  24. María Lugones (2000). Multiculturalism and Publicity. Hypatia 15 (3):175-181.score: 18.0
    : 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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  25. Drucilla Cornell & Susan Murphy (2002). Anti-Racism, Multiculturalism and the Ethics of Identification. Philosophy and Social Criticism 28 (4):419-449.score: 18.0
    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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  26. Harvey Siegel (1999). Multiculturalism and the Possibility of Transcultural Educational and Philosophical Ideals. Philosophy 74 (3):387-409.score: 18.0
    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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  27. Richard J. Bernstein (2010). The Specter Haunting Multiculturalism. Philosophy and Social Criticism 36 (3-4):381-394.score: 18.0
    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 (...)
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  28. 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.score: 18.0
    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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  29. V. Kaul (2011). Multiculturalism and the Challenge of Pluralism. Philosophy and Social Criticism 37 (4):505-516.score: 18.0
    Today we can identify two challenges of pluralism: the ever-growing conflicts between religious, national and ethnic groups on the one hand and the oppression of dissenting individuals by their respective communities on the other hand. Both intercommunitarian and intracommunitarian conflicts find their origin in a communitarian conception of our political, cultural, or religious identities. After presenting some of the problems of the communitarian solution in particular with regard to the challenge of internal pluralism, I introduce alternative conceptions of multiculturalism (...)
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  30. Douglas Hartmann & Joseph Gerteis (2005). Dealing with Diversity: Mapping Multiculturalism in Sociological Terms. Sociological Theory 23 (2):218-240.score: 18.0
    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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  31. Ranjoo Seodu Herr (2004). A Third World Feminist Defense of Multiculturalism. Social Theory and Practice 30 (1):73-103.score: 18.0
    Many influential Western feminists of diverse backgrounds have expressed concerns that multiculturalism, while strengthening the power of racial ethnic minorities vis-à-vis the majority, worsens the position of its most vulnerable members, women. Despite their good intentions, these feminists have been consistently dismissive of the voices of racial ethnic women, many of whom argue for the importance of sustaining their own “illiberal” cultures within the Western context. I offer a Third World feminist defense of multiculturalism by paying attention to (...)
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  32. Robert E. Goodin (2006). Liberal Multiculturalism: Protective and Polyglot. Political Theory 34 (3):289 - 303.score: 18.0
    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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  33. Derek Edyvane (2011). The Varieties of Cultural Perception: Multiculturalism After Recognition. The European Legacy 16 (6):735 - 750.score: 18.0
    Doubts about the enterprise of cultural recognition have helped to fuel a backlash against the politics of multiculturalism in Europe during the last decade. Such doubts are well-founded. Charles Taylor's seminal discussion of the politics of recognition neglects serious difficulties that arise for the activity of recognition when the objective and subjective dimensions of cultural identity diverge. Narratives of cultural ?passing? help to highlight these difficulties and demonstrate that recognition can sometimes contribute to identity-based oppression. However, this conclusion does (...)
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  34. Duncan Ivison, Multiculturalism and Resentment.score: 18.0
    There are two kinds of resentment relevant to the politics of multiculturalism today. 1 The first, which is basically Nietzsche’s conception of ressentiment, occurs under conditions in which people are subject to systematic and structural deprivation of things they want (and need), combined with a sense of powerlessness about being able to do anything about it. It manifests itself in terms of a focused anger or hatred towards that group of people who seem to have everything they want, and (...)
     
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  35. Ann E. Cudd (1998). Multiculturalism as a Cognitive Virtue of Scientific Practice. Hypatia 13 (3):43 - 61.score: 18.0
    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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  36. Noretta Koertge, Science and Multiculturalism.score: 18.0
    Over the past decade participants in these annual conferences have engaged in a thorough-going analysis of the relationships between science and culture, with special emphasis on the religious components of culture. Today I will focus on a new chapter in the long history of interactions between science and society at large. I want to analyze the antagonistic relations that have developed between science and the complex of ideas and values that can loosely be labelled as “multiculturalism”.
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  37. C. Taylor (2012). Interculturalism or Multiculturalism? Philosophy and Social Criticism 38 (4-5):413-423.score: 18.0
    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. Jacob T. Levy (1996). The Multiculturalism of Fear. Critical Review 10 (2):271-283.score: 18.0
    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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  39. Steven Weimer (2007). Polyglot Multiculturalism and Social Progress. International Journal of Applied Philosophy 21 (2):275-288.score: 18.0
    Robert Goodin has usefully distinguished two models of liberal multiculturalism: “Protective multiculturalism,” which justifies multiculturalist policies, such as granting minority cultures group rights, on the grounds that such policies may be necessary to defend those cultures against oppression, and “Polyglot multiculturalism,” which positively values multiculturalism for sake of its benefits to society at large. Typically, it is the autonomy of a society’s members that multiculturalism is thought to benefit. The purpose of this paper is to (...)
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  40. M. Ennaji (2010). Multiculturalism, Gender and Political Participation in Morocco. Diogenes 57 (1):46-57.score: 18.0
    The multiculturalism and multilingualism typical of Moroccan society not only act as a backdrop to women’s participation in the public and political arena, but also provide a grid to analyse it. Upper-class women, whose level of education contrasted with very widespread illiteracy among the female population, were responsible for the birth of the modern feminist movement in Morocco in the 1940s. The heirs to historical figures who were prominent in building the nation, they fired the starting gun for women’s (...)
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  41. Steve Fuller (1995). The Voices of Rhetoric and Politics in Social Epistemology: For a Critical-Rationalist Multiculturalism. Philosophy of the Social Sciences 25 (4):512-522.score: 18.0
    Although Wes Shrum advertised my critics as representing quite distinct points of view, they nevertheless managed to converge on a set of concerns that revolve around the meanings of "rhetoric," "politics," and "multiculturalism" in the project of social epistemology. Either the critics were not chosen correctly or the book under discussion is quite obviously flawed! Rather than make that Hobson's choice, I will address my critics' concerns in a way that I hope will prove illuminating to other normatively oriented (...)
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  42. Walter C. Parker (2011). Constructing Public Schooling Today: Derision, Multiculturalism, Nationalism. Educational Theory 61 (4):413-432.score: 18.0
    In this article, Walter Parker brings structure and agency to the foreground of the current tumult of public schooling in the United States. He focuses on three structures that are serving as rules and resources for creative agency. These are a discourse of derision about failing schools, a broad mobilization of multiculturalism, and an enduring nationalism. Drawing on Anthony Giddens's structuration theory, Parker examines how these discourses figure in redefining school reform, redefining school curricula, and requiring schools once again (...)
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  43. S. Misra (2012). Friend, Not Foe: Mill's Liberal Multiculturalism. European Journal of Political Theory 11 (3):273-291.score: 18.0
    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. Joshua Preiss (2009). Why Brian Barry Should Be a Multiculturalist. Social Theory and Practice 35 (2):229-249.score: 18.0
    In this paper I argue that Barry, given the commitments that underlie his own theory of justice as impartiality, should be far more receptive to claims for cultural accommodation. Recognizing certain cultural rights claims will help balance against the ways that policies adopted by democratic majorities fail to treat members of minority cultural groups impartially. While I frame the paper in terms of an immanent criticism of this well-known opponent to multiculturalism, my analysis places demands on a whole section (...)
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  45. Ella Schmidt (2011). Equality in Difference: Hierarchical Multiculturalism and Membership Illusions. [REVIEW] Human Studies 34 (4):489-494.score: 18.0
    Equality in Difference: Hierarchical Multiculturalism and Membership Illusions Content Type Journal Article Category Book Review Pages 489-494 DOI 10.1007/s10746-011-9193-x Authors Ella Schmidt, Department of Anthropology, Criminology, and Interdisciplinary Social Sciences, University of South Florida-St. Petersburg, St. Petersburg, FL, USA Journal Human Studies Online ISSN 1572-851X Print ISSN 0163-8548 Journal Volume Volume 34 Journal Issue Volume 34, Number 4.
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  46. Meg Wallace (2013). Freedom of Speech, Multiculturalism and Islam: Yes We 'Can' Talk About This. Australian Humanist, The 109 (109):16.score: 18.0
    Wallace, Meg London's National Theatre recently hosted a debate about freedom of speech, multiculturalism and Islam called Can we talk about this? The opening line was a question to the audience, 'Are you morally superior to the Taliban?' Anne Marie Waters, who was present, wrote in her blog that 'very few people in the audience raised their hand to say they were.' This response demonstrates a misconceived attempt to be seen as tolerant and 'multiculturalist'. People could not bring themselves (...)
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  47. Duncan Ivison (ed.) (2010). The Ashgate Research Companion to Multiculturalism. Ashgate.score: 18.0
    It will show how multiculturalism has been discussed and debated within different disciplines and within different national and cultural contexts.The Companion ...
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  48. John D. Jones (1994). Multiculturalism and Welfare Reform. Philosophy in the Contemporary World 1 (2):11-18.score: 18.0
    Multiculturalism has not yet systematically addressed, much less challenged, dominant approaches to poverty and welfare reform. This lacuna must be rectified since the widespread poverty experienced by people of color poses a substantive threat to the development of a truly inclusive and multicultural society. Present approaches to poverty, defined in the context of welfare reform, are defective for three reasons: First, welfare reform basically aims to reduce welfare “dependency” by moving so-called able-bodied welfare recipients off welfare and into the (...)
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  49. C. G. Prado (2008). Choosing to Die: Elective Death and Multiculturalism. Cambridge University Press.score: 18.0
    In this book, C. G. Prado addresses the difficult question of when and whether it is rational to end one’s life in order to escape devastating terminal illness. He specifically considers this question in light of the impact of multiculturalism on perceptions and judgments about what is right and wrong, permissible and impermissible. Prado introduces the idea of a “coincidental culture” to clarify the variety of values and commitments that influence decision. He also introduces the idea of a “proxy (...)
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