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

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  1. Of Pluralism (2000). Parti Philosophical Sources of Pluralism. In Maria Baghramian & Attracta Ingram (eds.), Pluralism: The Philosophy and Politics of Diversity. Routledge. 15.score: 210.0
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  2. Ragnar Francén (2010). Moral Motivation Pluralism. Journal of Ethics 14 (2):117-148.score: 24.0
    Motivational externalists and internalists of various sorts disagree about the circumstances under which it is conceptually possible to have moral opinions but lack moral motivation. Typically, the evidence referred to are intuitions about whether people in certain scenarios who lack moral motivation count as having moral opinions. People’s intuitions about such scenarios diverge, however. I argue that the nature of this diversity is such that, for each of the internalist and externalist theses, there is a strong prima facie reason to (...)
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  3. Ruth Chang (2012). &Quot;value Pluralism&Quot;. In James Wright (ed.), International Encyclopedia of the Social and Behaviorial Sciences.score: 24.0
    ‘Value pluralism’ as traditionally understood is the metaphysical thesis that there are many values that cannot be ‘reduced’ to a single supervalue. While it is widely assumed that value pluralism is true, the case for value pluralism depends on resolution of a neglected question in value theory: how are values properly individuated? Value pluralism has been thought to be important in two main ways. If values are plural, any theory that relies on value monism, for example, (...)
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  4. Rick Dale, Eric Dietrich & Anthony Chemero (2009). Explanatory Pluralism in Cognitive Science. Cognitive Science 33 (2):739-742.score: 24.0
    This brief commentary has three goals. The first is to argue that ‘‘framework debate’’ in cognitive science is unresolvable. The idea that one theory or framework can singly account for the vast complexity and variety of cognitive processes seems unlikely if not impossible. The second goal is a consequence of this: We should consider how the various theories on offer work together in diverse contexts of investigation. A final goal is to supply a brief review for readers who are compelled (...)
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  5. Cory D. Wright (2010). Truth, Ramsification, and the Pluralist's Revenge. Australasian Journal of Philosophy 88 (2):265-283.score: 24.0
    Functionalists about truth employ Ramsification to produce an implicit definition of the theoretical term _true_, but doing so requires determining that the theory introducing that term is itself true. A variety of putative dissolutions to this problem of epistemic circularity are shown to be unsatisfactory. One solution is offered on functionalists' behalf, though it has the upshot that they must tread on their anti-pluralist commitments.
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  6. Cory D. Wright (2005). On the Functionalization of Pluralist Approaches to Truth. Synthese 145 (1):1-28.score: 24.0
    Traditional inflationary approaches that specify the nature of truth are attractive in certain ways; yet, while many of these theories successfully explain why propositions in certain domains of discourse are true, they fail to adequately specify the nature of truth because they run up against counterexamples when attempting to generalize across all domains. One popular consequence is skepticism about the efficaciousness of inflationary approaches altogether. Yet, by recognizing that the failure to explain the truth of disparate propositions often stems from (...)
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  7. Jason Turner (2012). Logic and Ontological Pluralism. Journal of Philosophical Logic 41 (2):419-448.score: 24.0
    Ontological pluralism is the doctrine that there are different ways or modes of being. In contemporary guise, it is the doctrine that a logically perspicuous description of reality will use multiple quantifiers which cannot be thought of as ranging over a single domain. Although thought defeated for some time, recent defenses have shown a number of arguments against the view unsound. However, another worry looms: that despite looking like an attractive alternative, ontological pluralism is really no different than (...)
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  8. Maria Paola Ferretti & Enzo Rossi (2013). Pluralism Slippery Slopes and Democratic Public Discourse. Theoria 60 (137):29-47.score: 24.0
    Agonist theorists have argued against deliberative democrats that democratic institutions should not seek to establish a rational consensus, but rather allow political disagreements to be expressed in an adversarial form. But democratic agonism is not antagonism: some restriction of the plurality of admissible expressions is not incompatible with a legitimate public sphere. However, is it generally possible to grant this distinction between antagonism and agonism without accepting normative standards in public discourse that saliently resemble those advocated by (some) deliberative democrats? (...)
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  9. Aaron J. Cotnoir (2013). Pluralism and Paradox. In Nikolaj J. L. L. Pedersen & Cory D. Wright (eds.), Truth and Pluralism: Current Debates. Oxford University Press. 339.score: 24.0
  10. Jacqueline Mariña (2004). Schleiermacher on the Outpourings of the Inner Fire: Experiential Expressivism and Religious Pluralism. Religious Studies 40 (2):125-143.score: 24.0
    Both in the Speeches and in The Christian Faith Schleiermacher offers a comprehensive theory of the nature of religion, grounding it in experience. In the Speeches Schleiermacher grounds religion in an original unity of consciousness that precedes the subject–object dichotomy; in The Christian Faith the feeling of absolute dependence is grounded in the immediate self-consciousness. I argue that Schleiermacher's theory offers a generally coherent account of how it is possible that differing religious traditions are all based on the same experience (...)
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  11. Christy Mag Uidhir & P. D. Magnus (2011). Art Concept Pluralism. Metaphilosophy 42 (1-2):83-97.score: 24.0
    Abstract: There is a long tradition of trying to analyze art either by providing a definition (essentialism) or by tracing its contours as an indefinable, open concept (anti-essentialism). Both art essentialists and art anti-essentialists share an implicit assumption of art concept monism. This article argues that this assumption is a mistake. Species concept pluralism—a well-explored position in philosophy of biology—provides a model for art concept pluralism. The article explores the conditions under which concept pluralism is appropriate, and (...)
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  12. Owen Anderson (2008). The Presuppositions of Religious Pluralism and the Need for Natural Theology. Sophia 47 (2):201-222.score: 24.0
    In ‘The Presuppositions of Religious Pluralism and the Need for Natural Theology’ I argue that there are four important presuppositions behind John Hick’s form of religious pluralism that successfully support it against what I call fideistic exclusivism. These are i) the ought/can principle, ii) the universality of religious experience, iii) the universality of redemptive change, and iv) a view of how God (the Eternal) would do things. I then argue that if these are more fully developed they support (...)
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  13. Cory D. Wright (2012). Is Pluralism About Truth Inherently Unstable? Philosophical Studies 159 (1):89-105.score: 24.0
    Although it’s sometimes thought that pluralism about truth is unstable---or, worse, just a non-starter---it’s surprisingly difficult to locate collapsing arguments that conclusively demonstrate either its instability or its inability to get started. This paper exemplifies the point by examining three recent arguments to that effect. However, it ends with a cautionary tale; for pluralism may not be any better off than other traditional theories that face various technical objections, and may be worse off in facing them all.
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  14. Sandra D. Mitchell (2002). Integrative Pluralism. Biology and Philosophy 17 (1):55-70.score: 24.0
    The `fact' of pluralism in science is nosurprise. Yet, if science is representing andexplaining the structure of the oneworld, why is there such a diversity ofrepresentations and explanations in somedomains? In this paper I consider severalphilosophical accounts of scientific pluralismthat explain the persistence of bothcompetitive and compatible alternatives. PaulSherman's `Levels of Analysis' account suggeststhat in biology competition betweenexplanations can be partitioned by the type ofquestion being investigated. I argue that thisaccount does not locate competition andcompatibility correctly. I then defend (...)
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  15. Robert C. Richardson (2009). Multiple Realization and Methodological Pluralism. Synthese 167 (3):473 - 492.score: 24.0
    Multiple realization was once taken to be a challenge to reductionist visions, especially within cognitive science, and a foundation of the “antireductionist consensus.” More recently, multiple realization has come to be challenged on naturalistic grounds, as well as on more “metaphysical” grounds. Within cognitive science, one focal issue concerns the role of neural plasticity for addressing these issues. If reorganization maintains the same cognitive functions, that supports claims for multiple realization. I take up the reorganization involved in language dysfunctions to (...)
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  16. Mark Newman (2010). Beyond Structural Realism: Pluralist Criteria for Theory Evaluation. Synthese 174 (3):413 - 443.score: 24.0
    In this paper I argue that singularist approaches to solving the Pessimistic Induction, such as Structural Realism, are unacceptable, but that when a pluralist account of methodological principles is adopted this anti-realist argument can be dissolved. The proposed view is a contextual methodological pluralism in the tradition of Normative Naturalism, and is justified by appeal to meta-methodological principles that are themselves justified via an externalist epistemology. Not only does this view provide an answer to the Pessimistic Induction, it can (...)
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  17. Patrick Allo (2007). Logical Pluralism and Semantic Information. Journal of Philosophical Logic 36 (6):659 - 694.score: 24.0
    Up to now theories of semantic information have implicitly relied on logical monism, or the view that there is one true logic. The latter position has been explicitly challenged by logical pluralists. Adopting an unbiased attitude in the philosophy of information, we take a suggestion from Beall and Restall at heart and exploit logical pluralism to recognise another kind of pluralism. The latter is called informational pluralism, a thesis whose implications for a theory of semantic information we (...)
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  18. H. G. Callaway (2000). Pragmatic Pluralism and American Democracy. In R. Tapp (ed.), Multiculturalism: Humanist Perspectives.score: 24.0
    This paper approaches "multiculturalism" obliquely via conceptions of social and political pluralism in the pragmatist tradition. As a matter of social analysis, the advent of multiculturalism implies some loss of confidence in our prior conceptions of accommodating ethnic, social, and religious diversity: the conversion of traditional American cultural diversity into a war of political interest groups. This, and the corresponding tendency toward cultural relativism and "anything goes," is fundamentally a product of over-centralization and cultural-political exhaustion in the wake of (...)
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  19. Maria Baghramian & Attracta Ingram (eds.) (2000). Pluralism: The Philosophy and Politics of Diversity. Routledge.score: 24.0
    Pluralism: The Philosophy and Politics of Diversity is the first volume to open the window on philosophical pluralism and link pluralist themes in philosophy and politics. It advances recent debates on political pluralism in a range of essays that challenge or defend the association of liberalism and pluralism. The volume is divided into three parts: an investigation of the philosophical sources of pluralism, including an essay on William James; the value of pluralism and liberalism, (...)
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  20. Robert B. Talisse (2010). Does Value Pluralism Entail Liberalism? Journal of Moral Philosophy 7 (3):303-320.score: 24.0
    Isaiah Berlin repeatedly attempted to derive liberalism from value pluralism. It is generally agreed that Berlin's arguments fail; however, neo-Berlinians have taken up the project of securing the entailment. This paper begins with an account of why the Berlinian project seems attractive to contemporary theorists. I then examine Berlin's argument. With this background in place, I argue that recent attempts by William Galston and George Crowder to rescue the Berlinian project do not succeed.
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  21. Kristin Zeiler (2009). Deadly Pluralism? Why Death-Concept, Death-Definition, Death-Criterion and Death-Test Pluralism Should Be Allowed, Even Though It Creates Some Problems. Bioethics 23 (8):450-459.score: 24.0
    Death concept, death definition, death criterion and death test pluralism has been described by some as a problematic approach. Others have claimed it to be a promising way forward within modern pluralistic societies. This article describes the New Jersey Death Definition Law and the Japanese Transplantation Law. Both of these laws allow for more than one death concept within a single legal system. The article discusses a philosophical basis for these laws starting from John Rawls' understanding of comprehensive (...)
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  22. Douglas Edwards (2011). Simplifying Alethic Pluralism. Southern Journal of Philosophy 49 (1):28-48.score: 24.0
    What is truth? What precisely is it that truths have that falsehoods lack? Pluralists about truth (or “alethic pluralists”) tend to answer these questions by saying that there is more than one way for a proposition, sentence, belief—or any chosen truth-bearer—to be true. In this paper, I argue that two of the most influential formations of alethic pluralism, those of Wright (1992, 2003a) and Lynch (2009), are subject to serious problems. I outline a new formulation, which I call “simple (...)
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  23. Chris Durante (2009). Agreeing to Disagree: Indigenous Pluralism From Human Rights to Bioethics. Journal of Religious Ethics 37 (3):513-529.score: 24.0
    David Hollenbach, working within the context of human rights theory, has developed the notion of "indigenous pluralism" as a means of coping with the problems that arise when different religious traditions hold distinct or incompatible interpretations of human rights. It will be argued that indigenous pluralism is a theoretically and practically useful concept for bioethics as well and hence should be incorporated into bioethical methodology and processes of bioethical policy formation. Subsequently, the notion of indigenous pluralism will (...)
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  24. Robert Francescotti (2000). Ontological Physicalism and Property Pluralism: Why They Are Incompatible. Pacific Philosophical Quarterly 81 (4):349-362.score: 24.0
    To earn the title “ontological physicalist,” one must endorse an entailment thesis of the following sort: the physical properties that are had, together with the causal laws, determine which higher-level properties are had. I argue that if this thesis is to capture all that is essential to physicalist intuitions, the relevant set of causal laws must be restricted to purely physical laws. But then it follows that higher-level properties are physical properties. The conclusion is that one cannot consistently be an (...)
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  25. Brent D. Mishler & Robert N. Brandon (1987). Individuality, Pluralism, and the Phylogenetic Species Concept. Biology and Philosophy 2 (4):397-414.score: 24.0
    The concept of individuality as applied to species, an important advance in the philosophy of evolutionary biology, is nevertheless in need of refinement. Four important subparts of this concept must be recognized: spatial boundaries, temporal boundaries, integration, and cohesion. Not all species necessarily meet all of these. Two very different types of pluralism have been advocated with respect to species, only one of which is satisfactory. An often unrecognized distinction between grouping and ranking components of any species concept is (...)
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  26. Robert B. Talisse (2011). Value Pluralism and Liberal Politics. Ethical Theory and Moral Practice 14 (1):87-100.score: 24.0
    Contemporary Neo-Berlinians contend that value pluralism is the best account of the moral universe we inhabit; they also contend that value pluralism provides a powerful case for liberalism. In this paper, I challenge both claims. Specifically, I will examine the arguments offered in support of value pluralism; finding them lacking, I will then offer some reasons for thinking that value pluralism is not an especially promising view of our moral universe.
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  27. Thomas E. Hill (2000). Respect, Pluralism, and Justice: Kantian Perspectives. Oxford University Press.score: 24.0
    Respect, Pluralism, and Justice is a series of essays which sketches a broadly Kantian framework for moral deliberation, and then uses it to address important social and political issues. Hill shows how Kantian theory can be developed to deal with questions about cultural diversity, punishment, political violence, responsibility for the consequences of wrongdoing, and state coercion in a pluralistic society.
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  28. John R. Wright (2006). Moral Discourse, Pluralism, and Moral Cognitivism. Metaphilosophy 37 (1):92–111.score: 24.0
    In the face of pluralism, moral constructivists attempt to salvage cognitivism by separating moral and ethical issues. Divergence over ethical issues, which concern the good life, would not threaten moral cognitivism, which is based on identifying generalizable interests as worthy of defending, using reason. Yet this approach falters given the inability of the constructivist to provide us a sure path by which to discern generalizable interests in difficult cases. Still, even if this approach to constructivism fails, cognitivist aspirations may (...)
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  29. Charles Ess (2006). Ethical Pluralism and Global Information Ethics. Ethics and Information Technology 8 (4):215-226.score: 24.0
    A global information ethics that seeks to avoid imperialistic homogenization must conjoin shared norms while simultaneously preserving the irreducible differences between cultures and peoples. I argue that a global information ethics may fulfill these requirements by taking up an ethical pluralism – specifically Aristotle’s pros hen [“towards one”] or “focal” equivocals. These ethical pluralisms figure centrally in both classical and contemporary Western ethics: they further offer important connections with the major Eastern ethical tradition of Confucian thought. Both traditions understand (...)
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  30. Mariela Vargova (2007). Dialogue, Pluralism, and Change: The Intertextual Constitution of Bakhtin, Kristeva, and Derrida. Res Publica 13 (4):415-440.score: 24.0
    In this article I show how the concept of intertextuality as developed by Mikhail Bakhtin, Julia Kristeva and Jacques Derrida can be applied to the political theory of constitutionalism. Such an approach carries with it the valuable democratic idea that all texts in society, including the political constitution, are in a dynamic relationship and reflect social pluralism. By analyzing and comparing intertextual theories, I develop the idea of the constitution as an open and emancipatory interpretative and textual category. I (...)
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  31. William James, Pluralism Pragmatism and Instumental Truth (From a Pluralistic Universe).score: 24.0
    What at bottom is meant by calling the universe many or by calling it one? -/- Pragmatically interpreted, pluralism or the doctrine that it is many means only that the sundry parts of reality may be externally related. Everything you can think of, however vast or inclusive, has on the pluralistic view a genuinely "external" environment of some sort or amount. Things are "with" one another in many ways, but nothing includes everything, or dominates over everything. The word "and" (...)
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  32. Nicholas Rescher (1993). Pluralism: Against the Demand for Consensus. Oxford University Press.score: 24.0
    Nicholas Rescher presents a critical reaction against two currently influential tendencies of thought. On the one hand, he rejects the facile relativism that pervades contemporary social and academic life. On the other hand, he opposes the rationalism inherent in neo-contractarian theory--both in the idealized communicative-contract version promoted in continental European political philosophy by J;urgen Habermas, and in the idealized social contract version of the theory of political justice promoted in the Anglo-American context by John Rawls. Against such tendencies, Rescher's pluralist (...)
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  33. W. S. Parker (2006). Understanding Pluralism in Climate Modeling. Foundations of Science 11 (4):349-368.score: 24.0
    To study Earth’s climate, scientists now use a variety of computer simulation models. These models disagree in some of their assumptions about the climate system, yet they are used together as complementary resources for investigating future climatic change. This paper examines and defends this use of incompatible models. I argue that climate model pluralism results both from uncertainty concerning how to best represent the climate system and from difficulties faced in evaluating the relative merits of complex models. I describe (...)
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  34. Geoffrey Hellman (2006). Mathematical Pluralism: The Case of Smooth Infinitesimal Analysis. [REVIEW] Journal of Philosophical Logic 35 (6):621 - 651.score: 24.0
    A remarkable development in twentieth-century mathematics is smooth infinitesimal analysis ('SIA'), introducing nilsquare and nilpotent infinitesimals, recovering the bulk of scientifically applicable classical analysis ('CA') without resort to the method of limits. Formally, however, unlike Robinsonian 'nonstandard analysis', SIA conflicts with CA, deriving, e.g., 'not every quantity is either = 0 or not = 0.' Internally, consistency is maintained by using intuitionistic logic (without the law of excluded middle). This paper examines problems of interpretation resulting from this 'change of logic', (...)
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  35. Adina Preda (2011). Rights Enforcement, Trade-Offs, and Pluralism. Res Publica 17 (3):227-243.score: 24.0
    This paper asks whether (human) rights enforcement is permissible given that it may entail infringing on the rights of innocent bystanders. I consider two strategies that adopt a rights-sensitive consequentialist framework and offer a positive answer to this question, namely Amartya Sen’s and Hillel Steiner’s. Against Sen, I argue that trade-offs between rights are problematic since they contradict the purpose of rights, which is to provide a pluralist solution to disagreement about values, i.e. to allow agents to act in accordance (...)
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  36. ‘Abd al-Hakeem Carney (2008). Twilight of the Idols? Pluralism and Mystical Praxis in Islam. International Journal for Philosophy of Religion 64 (1):1 - 20.score: 24.0
    In this article, we discuss the current trend of authoritarianism in the Islamic world, especially as embodied in the institution of taqlid, whereby a lay person blindly follows a religious scholar. We will compare this to the mystical tradition of Ibn 'Arabî as well as the early esoteric Shî'ite tradition, where a much more "rebellious" type of Islam was offered and provided purviews of pluralism and universalism that challenge authoritarian closures of interpretation in relationship with God. By way of (...)
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  37. Rosanna Keefe (2014). What Logical Pluralism Cannot Be. Synthese 191 (7):1375-1390.score: 24.0
    Logical Pluralists maintain that there is more than one genuine/true logical consequence relation. This paper seeks to understand what the position could amount to and some of the challenges faced by its formulation and defence. I consider in detail Beall and Restall’s Logical Pluralism—which seeks to accommodate radically different logics by stressing the way that they each fit a general form, the Generalised Tarski Thesis (GTT)—arguing against the claim that different instances of GTT are admissible precisifications of logical consequence. (...)
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  38. Craig L. Carr (2010). Liberalism and Pluralism: The Politics of E Pluribus Unum. Palgrave Macmillan.score: 24.0
    Table of Contents: Politics, morality, and pluralism -- Liberal morality and political legitimacy -- Political legitimacy and social justice -- Williams's concept of the political -- Legitimacy, stability, and morality -- The politics of morality -- A moral point of view -- Manners and morality -- Morality and conflict -- Moral conflict and political theory -- The morality of politics -- Feminism and multiculturalism -- A defense of culture -- Politics and normative conflict -- The political as moral viewpoint (...)
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  39. Dermot Moran (1996). A Case for Philosophical Pluralism: The Problem of Intentionality. In Philosophy and Pluralism. New York: Cambridge University Press. 19-32.score: 24.0
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  40. Daniel Steel (2004). Can a Reductionist Be a Pluralist? Biology and Philosophy 19 (1):55-73.score: 24.0
    Pluralism is often put forth as a counter-position to reductionism. In this essay, I argue that reductionism and pluralism are in fact consistent. I propose that there are several potential goals for reductions and that the proper form of a reduction should be considered in tandem with the goal that it aims to achieve. This insight provides a basis for clarifying what version(s) of reductionism are currently defended, for explicating the notion of a fundamental level of explanation, and (...)
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  41. Douglas Pratt (2007). Pluralism, Postmodernism and Interreligious Dialogue. Sophia 46 (3):245-261.score: 24.0
    Interreligious dialogue does not take place in a vacuum, nor is it a matter of casual conversation. Dialogue is a contested phenomenon, advocated and embraced on one hand, eschewed and discarded on the other. By way of an exploration of the fact of plurality, the notions of modernism and postmodernism, and a brief discussion of select pertinent issues (unity, truth, and the very idea of theology), the paradigmatic context of pluralism will be critically discussed. Contemporary engagement in interreligious dialogue (...)
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  42. Robert B. Talisse (2011). Pluralism and Liberal Politics. Routledge.score: 24.0
    In this book, Robert Talisse critically examines the moral and political implications of pluralism, the view that our best moral thinking is indeterminate and that moral conflict is an inescapable feature of the human condition. Through a careful engagement with the work of William James, Isaiah Berlin, John Rawls, and their contemporary followers, Talisse distinguishes two broad types of moral pluralism: metaphysical and epistemic. After arguing that metaphysical pluralism does not offer a compelling account of value and (...)
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  43. Richard Bellamy (1999). Liberalism and Pluralism: Towards a Politics of Compromise. Routledge.score: 24.0
    In Liberalism and Pluralism, Richard Bellamy explores the challenges posed by conflicting values, interests and identities to liberal democracy. Conventional liberal thought is no longer suited to the complex, plural societies of today. By analyzing the three major strands of liberal thought as represented by Hayek, Rawls and Walzer, the author reveals how standard liberalism has tried to circumvent unstable settlements. This book establishes a more satisfactory alternative: namely, negotiated compromise.
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  44. Victoria S. Harrison (2008). Internal Realism, Religious Pluralism and Ontology. Philosophia 36 (1):97-110.score: 24.0
    Internalist pluralism is an attractive and elegant theory. However, there are two apparently powerful objections to this approach that prevent its widespread adoption. According to the first objection, the resulting analysis of religious belief systems is intrinsically atheistic; while according to the second objection, the analysis is unsatisfactory because it allows religious objects simply to be defined into existence. In this article, I demonstrate that an adherent of internalist pluralism can deflect both of these objections, and in the (...)
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  45. Asma Afsaruddin (2009). The Hermeneutics of Inter-Faith Relations: Retrieving Moderation and Pluralism as Universal Principles in Qur'anic Exegeses. Journal of Religious Ethics 37 (2):331-354.score: 24.0
    This article discusses the exegeses of two Qur'anic verses: Qur'an 2:143, which describes righteous Muslims as constituting a "middle/moderate community" ( umma wasat ) and Qur'an 5:66, which similarly describes righteous Jews and Christians as constituting a "balanced/moderate community" ( umma muqtasida ). Taken together, these verses clearly suggest that it is subscription to some common standard of righteousness and ethical conduct that determines the salvific nature of a religious community and not the denominational label it chooses to wear. Such (...)
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  46. Timothy J. Nulty (2010). The Metaphysics of Mixed Inferences: Problems with Functionalist Accounts of Alethic Pluralism. [REVIEW] Metaphysica 11 (2):153-162.score: 24.0
    <span class='Hi'>Alethic</span> pluralists argue truth is a metaphysically robust higher-order property that is multiply realized by a set of diverse and domain-specific subvening <span class='Hi'>alethic</span> properties. The higher-order truth property legitimizes mixed inferences and accounts for a univocal truth predicate. Absent of this higher-order property, pluralists lack an account of the validity of mixed inferences and an adequate semantics for the truth predicate and thereby appear forced to abandon the central tenets of <span class='Hi'>alethic</span> pluralism. I argue the use (...)
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  47. Benjamin James Chicka (2010). Indeterminacy, Ultimacy, and the World: The Self-Creation of Religious Pluralism Through Community and Creation. [REVIEW] Sophia 49 (1):49-63.score: 24.0
    Common arguments for truth in religious pluralism absolutize an ultimate or lived component of religion, reducing a positive affirmation of plurality to deeper unity or exclusion. The arguments of John Hick, William Connolly, Nicholas Rescher, and S. Mark Heim fall into such a trap. By considering how an indeterminate concept of ultimacy, proposed by Robert C. Neville, fares against the problems their arguments raise, it will be shown that such a concept of ultimacy can both give rise to and (...)
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  48. Ellen-Marie Forsberg (2007). Value Pluralism and Coherentist Justification of Ethical Advice. Journal of Agricultural and Environmental Ethics 20 (1):81-97.score: 24.0
    Liberal societies are characterized by respect for a fundamental value pluralism; i.e., respect for individuals’ rights to live by their own conception of the good. Still, the state must make decisions that privilege some values at the cost of others. When public ethics committees give substantial ethical advice on policy related issues, it is therefore important that this advice is well justified. The use of explicit tools for ethical assessment can contribute to justifying advice. In this article, I will (...)
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  49. Markus I. Eronen (2009). Reductionist Challenges to Explanatory Pluralism: Comment on McCauley. Philosophical Psychology 22 (5):637-646.score: 24.0
    In this comment, I first point out some problems in McCauley's defense of the traditional conception of general analytical levels. Then I present certain reductionist arguments against explanatory pluralism that are not based on the New Wave model of intertheoretic reduction, against which McCauley is arguing. Reductionists that are not committed to this model might not have problems incorporating research on long-term diachronic processes in their analyses. In the last part of the paper, I briefly compare Robert N. McCauley's (...)
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  50. Carla Fehr (2001). The Evolution of Sex: Domains and Explanatory Pluralism. [REVIEW] Biology and Philosophy 16 (2):145-170.score: 24.0
    The evolution of sexual reproduction is a striking case of explanatory pluralism, meaning that one needs to refer to more than one explanation in order to adequately account for it. I develop the concept a domain of phenomena in order to analysis this pluralism. Pluralism exists when a phenomenon can be included in more that one homogeneous domain or in a heterogeneous domain. I argue that in some cases domain partitioning can be used to decrease pluralism, (...)
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