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Rethinking Multiculturalism

Harvard University Press (2000)

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  1. Cultural Diversity and Civic Education: Two Versions of the Fragmentation Objection.Andrew Shorten - 2010 - Educational Philosophy and Theory 42 (1):57-72.
    According to the ‘fragmentation objection’ to multiculturalism, practices of cultural recognition undermine political stability, and this counts as a reason to be sceptical about the public recognition of minority cultures, as well as about multiculturalism construed more broadly as a public policy. Civic education programmes, designed to promote autonomy, toleration and patriotism, have been justified as a corrective to the fragmentary tendencies of multiculturalism. This paper distinguishes between two versions of the fragmentation objection, in order to evaluate this particular justification (...)
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  • Toleration, Respect and Recognition: Some Tensions.Mitja Sardoč - 2010 - Educational Philosophy and Theory 42 (1):6-8.
  • Pluralismo y justicia mas allá del liberalismo politico.Juan Antonio Fernández Manzano - 2017 - Estudios de Filosofía 56:136-151.
    El artículo trata de abordar algunos aspectos de articulación entre pluralismo y justicia. Más concretamente, las posibilidades de profundizar en una teoría de la justicia que sea capaz de acoger en un mismo marco político a ciudadanos de culturas y valores heterogéneos. Ello conduce a destacar algunas de las deficiencias de posturas relativistas y monistas y a defender una posición que parta de la posición del liberalismo político y la supere con el fin de conducir a un marco político ni (...)
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  • Does Liberalism Need Multiculturalism? A Critique of Liberal Multiculturalism.Anke Schuster - 2006 - Essays in Philosophy 7 (1):15.
    In this paper I will argue that liberal multiculturalism is neither a necessary nor a convincing extension of liberalism. In evaluating the two main strands of liberal multiculturalism, I will first analyse the approaches of Charles Taylor and Bhikhu Parekh as the main proponents of the version that focuses on the cultures themselves and raises the issue of the value of cultures in connection with public discourse. I will then turn to Amy Gutmann and Will Kymlicka as liberal multiculturalists who (...)
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  • What’s Unique About Immigrant Protest?Patti Tamara Lenard - 2010 - Ethical Theory and Moral Practice 13 (3):315-332.
    Increasingly, western democratic countries are bearing witness to immigrant protest, that is, protest by immigrants who are dissatisfied with their status in the host community. In protesting, the immigrants object to the ways in which various laws and practices have proved to be obstacles to their full integration. Because immigrants, upon entering, have consented to abide by the rules and regulations of the host state, it might be thought that these forms of civil disobedience are, effectively, contract violations. Immigrants might (...)
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  • Autonomy, Force and Cultural Plurality.Monica Mookherjee - 2008 - Res Publica 14 (3):147-168.
    Within now prolific debates surrounding the compatibility of feminism and multiculturalism in liberal societies, the need arises for a normative conception of women’s self-determination that does not violate the self-understandings or values of women of different backgrounds and forms of life. With reference to the recent British debate about forced marriage, this article proposes an innovative approach to this problem in terms of the idea of ‘plural autonomy’. While the capacity for autonomy is plural, in the sense of varying across (...)
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  • Rules and Exemptions: The Politics of Difference Within Liberalism.Maria Paola Ferretti & Lenka Strnadová - 2009 - Res Publica 15 (3):213-217.
    In what ways might we best, and justly, allow for cohabitation between individuals and groups with plural conceptions of the good? Confronting this question, students of political philosophy in the past two decades have encountered a routine contrast between liberal universalism, with a focus on equal individual rights and uniform application of the law, and on the other hand various versions of a 'politics of difference'(...).
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  • Exemptions for Whom? On the Relevant Focus of Egalitarian Concern.Maria Paola Ferretti - 2009 - Res Publica 15 (3):269-287.
    Granting differential treatment is often considered a way of placing some groups in a better position in order to maintain or improve their cultural, economic, health-related or other conditions, and to address persistent inequalities. Critics of multiculturalism have pointed out the tension between protection for groups and protection for group members. The ‘rule-and-exemption’ approach has generally been conceived as more resistant to such criticism insofar as exemptions are not conceded to minorities or ethical and religious groups as such, but to (...)
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  • Multiculturalism and Equal Human Dignity: An Essay on Bhikhu Parekh.Joshua Broady Preiss - 2011 - 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 frequently rely (...)
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  • Religious Political Parties and the Limits of Political Liberalism.Matteo Bonotti - 2011 - Res Publica 17 (2):107-123.
    Political parties have only recently become a subject of investigation in political theory. In this paper I analyse religious political parties in the context of John Rawls’s political liberalism. Rawlsian political liberalism, I argue, overly constrains the scope of democratic political contestation and especially for the kind of contestation channelled by parties. This restriction imposed upon political contestation risks undermining democracy and the development of the kind of democratic ethos that political liberalism cherishes. In this paper I therefore aim to (...)
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  • Cosmopolitan Justice and Minority Rights: The Case of Minority Nations.Ferran Requejo - 2012 - Ramon Llull Journal of Applied Ethics 3 (3):83.
    This chapter links a conception of global justice, moral cosmopolitanism, with plurinational democracies. After giving a brief description of moral cosmopolitanism, I go on to analyse notions of cosmopolitanism and patriotism in Kant's work and the political significance that the notion of unsocial sociability and the Ideas of Pure Reason of Kant's first Critique have for cosmopolitanism. Finally, I analyse the relationship between cosmopolitanism and minority nations based on the preceding sections. I postulate the need for a moral and institutional (...)
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  • Paradox of Dignity: Everyday Racism and the Failure of Multiculturalism.Yoko Arisaka - 2010 - Ethik Und Gesellschaft 2.
    Liberal multiculturalism was introduced to support integration and anti-racism, but everyday racism continues to be a fact of life. This paper analyzes first some frameworks and problems that race and racism raise, and discusses two common liberal approaches for solving the problem of racism: the individualized conception of dignity and the social conception of multiculturalism. I argue that the ontological and epistemological assumptions involved in both of these approaches, coupled with the absence of the political-progressive notion of «race» in Germany, (...)
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  • Culture and Diversity in John Stuart Mill's Civic Nation.Jason Tyndal - 2013 - Utilitas 25 (1):96-120.
    In this article, I develop a conception of multiculturalism that is compatible with Mill's liberal framework. I argue, drawing from Mill's conception of the nation-state, that he would expect cultural minorities to assimilate fully into the political sphere of the dominant culture, but to assimilate only minimally, if at all, into the cultural sphere. I also argue that while Mill cannot permit cultural accommodations in the form of self-government rights, he would allow for certain accommodation rights which assist cultural minorities (...)
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  • Integrating Strangers Into the Mainstream Society: A Phenomenological Perspective.Matteo Bonotti - 2013 - Schutzian Research. A Yearbook of Worldly Phenomenology and Qualitative Social Science 5 (2013):23-36.
    In this paper, I argue that participation in face-to-face social groups can make a crucial contribution to the inclusion of strangers into the social life of liberal democratic polities. First, I critically assess Alfred Schutz’s phenomenological analysis of “The Stranger” within the context of his overall conceptionof the “life-world.” I then argue that linguistic communication can only enable a partial integration of strangers into an alien group. This is due, I claim, to whatSchutz calls the “irreversibility of inner time,” i.e., (...)
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  • Fronteras, liberalismo e inmigración.Daniel Loewe - 2016 - Pensamiento 72 (272):633-654.
    El artículo sostiene que la teoría liberal está tensionada por una pretensión de universalidad normativa y su implementación institucional en el contexto de los Estados nacionales. Esta tensión se expresa claramente en el caso de la inmigración con la demanda estatal de control discrecional de las fronteras. El artículo desarrolla cuatro argumentos a favor de la relevancia normativa de las fronteras, y sostiene que no son conclusivos. Correspondientemente, desde una perspectiva liberal se dispondría de menos argumentos para justificar el cierre (...)
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  • Reframing and Practicing Community Inclusion. The Relevance of Philosophy for Children.Roberto Franzini Tibaldeo - 2014 - Childhood and Philosophy 10 (20):401-420.
    I wish to carry out a philosophical inquiry into the present day intercultural public spheres. The thesis I endeavour to support is that the achievement of inclusive public spheres largely depends on one’s willingness and capacity to foster the “appreciation of diversities” by first, enhancing policies and forms of cooperation between the citizens’ emotional and motivational resources, and then enhancing their cognitive competences. More specifically, my proposal is to understand such an effort from the viewpoint of post-Weberian responsibility, that is (...)
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  • The Credentials of Brain-Based Learning.Andrew Davis - 2004 - Journal of Philosophy of Education 38 (1):21–36.
  • Beyond Multiculturalism – but to Where? Public Justice and Cultural Diversity.Jonathan Chaplin - 2008 - Philosophia Reformata 73 (2):190.
  • Dealing with Diversity: Mapping Multiculturalism in Sociological Terms.Douglas Hartmann & Joseph Gerteis - 2005 - 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 of multiculturalism (...)
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  • National Identity – A Multiculturalist’s Approach.Varun Uberoi - 2018 - Critical Review of International Social and Political Philosophy 21 (1):46-64.
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  • Multiculturalismo e integración política en el Estado nacional moderno.John Rex - 2002 - Isegoría 26:29-43.
    Este artículo tiene como objetivo exponer algunas de las principales cuestiones que se debaten bajo el término de multiculturalismo en el marco de un contexto político de gran amplitud. Se centra tanto en el tema de las minorías nacionales y sus demandas de autonomía política como en las minorías étnicas inmigrantes y su establecimiento en el seno de los Estados de acogida. Ambos tipos de minorías son percibidos como fuente de problemas en la Europa Occidental, el sudeste de Europa y (...)
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  • Headscarves: A Comparison of Public Thought and Public Policy in Germany and the Netherlands.Sawitri Saharso - 2007 - Critical Review of International Social and Political Philosophy 10 (4):513-530.
  • On Claims of Culture and Duties of Recognition in Democratic States.Simon Thompson - 2015 - Critical Review of International Social and Political Philosophy 18 (3):328-348.
  • Embedded Identities and Dialogic Consensus: Educational Implications From the Communitarian Theory of Bhikhu Parekh.Michael S. Merry - 2005 - Educational Philosophy and Theory 37 (4):495-517.
    In this article the author will investigate the extent to which Bhikhu Parekh believes that a person's cultural/religious background must be preserved and whether, by implication, religious schooling is justified by his theory. His discussion will explore—by inference and implication—whether Parekh's carefully crafted multiculturalism, enriched and illuminated by numerous practical insights, is socially tenable. The author will also consider whether, by extension, it is justifiable, on his line of reasoning, to cultivate cultural and religious understandings among one's own children. Finally, (...)
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  • Recognition and Toleration: Conflicting Approaches to Diversity in Education?Sune Lægaard - 2010 - Educational Philosophy and Theory 42 (1):22-37.
    Recognition and toleration are ways of relating to the diversity characteristic of multicultural societies. The article concerns the possible meanings of toleration and recognition, and the conflict that is often claimed to exist between these two approaches to diversity. Different forms or interpretations of recognition and toleration are considered, confusing and problematic uses of the terms are noted, and the compatibility of toleration and recognition is discussed. The article argues that there is a range of legitimate and importantly different conceptions (...)
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  • Respect for Persons and for Cultures as a Basis for National and Global Citizenship.Graham Haydon - 2006 - Journal of Moral Education 35 (4):457-471.
    After distinguishing several ways in which the notion of the moral roots of citizenship and citizenship education can be understood, this paper focuses on the question 'Is there some underlying attitude that citizens should have towards their fellow citizens?' It argues for respect, rather than love or care, as being the appropriate attitude, in part on the grounds that the emphasis on respect helps to make moral sense of the notion of global citizenship. The rest of the paper argues that (...)
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  • Multiculturalism and Moral Education: Individual Positioning, Dialogue and Cultural Practice.Andrew Stables - 2005 - 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 is (...)
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  • “Repressive Tolerance”: Herbert Marcuse’s Exercise in Social Epistemology.Rodney Fopp - 2010 - Social Epistemology 24 (2):105-122.
    When Herbert Marcuse's essay entitled “Repressive tolerance” was published in the mid-1960s it was trenchantly criticised because it was anti-democratic and defied the academic canon of value neutrality. Yet his argument is attracting renewed interest in the 21st century, particularly when, post 9/11, the thresholds or limits of tolerance are being contested. This article argues that Marcuse's original essay was concerned to problematise the dominant social understandings of tolerance at the time, which were more about insisting that individual citizens tolerate (...)
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  • Cultural Coherence and the Schooling for Identity Maintenance.Michael S. Merry - 2005 - Journal of Philosophy of Education 39 (3):477–497.
    An education for cultural coherence tends to the child’s well-being through identity construction and maintenance. Critics charge that this sort of education will not bode well for the future autonomy of children. I will argue that culturally coherent education, provided there is no coercion, can lend itself to eventual autonomy and may assist minority children in countering the negative stereotypes and discrimination they face in the larger society. Further, I will argue that few individuals actually possess an entirely coherent identity; (...)
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  • Algumas estruturas argumentativas a favor dos direitos culturais.Daniel Loewe - 2011 - Veritas – Revista de Filosofia da Pucrs 56 (1):30-51.
    O artigo apresenta algumas estratégias recorrentes para justificar os direitos culturais (tais como comunidade justificativa, o valor da diversidade, as teorias do reconhecimento da diferença cultural, o valor da autonomia, a justificação de igualdade) e as examina criticamente à luz de seus próprios méritos, a partir da perspectiva do liberalismo enquanto doutrina política. De acordo com o artigo, todas essas justificativas são fadadas ao fracasso.
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  • Escalas de justicia y emancipación: Inclusión, redistribución y reconocimiento.Oscar Pérez de la Fuente - 2011 - Astrolabio: Revista Internacional de Filosofía 11:378 - 391.
    Este trabajo intenta analizar las tensiones e interrelaciones entre el paradigma del reconocimiento y el paradigma de la redistribución. En concreto se analiza críticamente la obra de Nancy Frazer. En este sentido, se propone el paradigma de la inclusión, para un tercer ámbito, el de la política. Este paradigma se basaría en el ideal de la igual dignidad y la tricotomía inclusión/exclusión/participación. También se plantean reservas a la noción de paridad participativa, que según Fraser, hace conmensurables todas las demandas de (...)
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  • La ciudadanía en contextos de multiculturalidad: Procesos de cambios de paradigmas.Ricard Zapata-Barrero - 2003 - Anales de la Cátedra Francisco Suárez 37:173-199.
    Practically almost all the basic matters that make up the political and social agenda of this decade are related to two basic categories: citizenship and multiculturalism. The way in which the connection between these two basic pillars is managed constitutes the principal factor in the social, political and cultural transformation of our epoch. This work has two aims: on one hand, and in relation to the general subject of this monograph it is argued that the question of immigration is part (...)
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  • ‘Lookism’, Common Schools, Respect and Democracy.Andrew Davis - 2007 - Journal of Philosophy of Education 41 (4):811–827.
    The Common School should promote a sense of the distinctive worth of all human beings. How is the respect thus owed to every individual to be properly understood? This familiar question is explored by discussing ‘lookism’, a form of discrimination on the grounds of appearance. The treatment is located within a wider analysis of stereotyping. Ultimately stereotyping overlooks persons as sources of actions with moral significance and as potential owners of moral virtues. The Common School could profitably approach traditionally emotive (...)
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  • Multicultural Justice: Will Kymlicka and Cultural Recognition.Andrea Cassatella - 2006 - Ratio Juris 19 (1):80-100.
  • Internationalisation, Diversity and the Humanities Curriculum: Cosmopolitanism and Multiculturalism Revisited.James Donald - 2007 - Journal of Philosophy of Education 41 (3):289–308.
  • Is Europe Converging on Constitutional Patriotism? (And If So: Is It Justified?).Jan‐Werner Müller - 2007 - Critical Review of International Social and Political Philosophy 10 (3):377-387.
  • Anti-Imperialism: Generating Universal Human Rights Out of Local Norms.Benjamin Gregg - 2010 - Ratio Juris 23 (3):289-310.
    To counter possibilities for human rights as cultural imperialism, (1) I develop a notion of human rights as culturally particular and valid only locally. But they are an increasingly generalizable particularism. (2) Because the incommensurability of different cultures does not entail an uncritical tolerance of just about anything, but rather allows for an objectivating stance toward other communities or cultures, locally valid human rights have a critical capacity. (3) Locally valid human rights promote a community's self-representation and thus allow for (...)
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  • The Right to Culture, the Right to Dispute, and the Right to Exclude. A New Perspective on Minorities Within Minorities.Meital Pinto - 2015 - Ratio Juris 28 (4):521-539.
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  • Handling Religious Diversity: The Case of "Holy/Rest Days" in Italy.Tiziana Faitini & Alessandroantonio Povino - 2008 - Human Affairs 18 (1).
  • Affective Citizenship: Feminism, Postcolonialism and the Politics of Recognition.Monica Mookherjee - 2005 - Critical Review of International Social and Political Philosophy 8 (1):31-50.
    A serious problem confronting discourses on recognition is that of showing equal respect for citizens? diverse cultural identities whilst at the same time attending to feminist concerns. This article focuses on the complex issues emerging from the recent legislation prohibiting the Muslim veil in French state schools. I respond to these problems by defending two conditions of a postcolonial and feminist approach to the politics of recognition. This approach should be, first, transformative, in the sense of widening its conception of (...)
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  • Liberal Democracy and the Challenge of Ethical Diversity.Enzo Rossi - 2008 - Human Affairs 18 (1):10-22.
    What do we talk about when we talk about ethical diversity as a challenge to the normative justifiability of liberal democracy? Many theorists claim that liberal democracy ought to be reformed or rejected for not being sufficiently ‘inclusive’ towards diversity; others argue that, on the contrary, liberalism is desirable because it accommodates (some level of) diversity. Moreover, it has been argued that concern for diversity should lead us to favour (say) neutralistic over perfectionist, universalistic over particularistic, participative over representative versions (...)
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  • Pluralism and Liberalism: Reading the Indian Constitution as a Philosophical Document for Constitutional Patriotism.Chakravarthi Ram-Prasad - 2013 - Critical Review of International Social and Political Philosophy 16 (5):676-697.
    Liberalism and pluralism are seen as being in tension in liberal Western nation-states, while multiculturalism, as a policy of resource allocation to minority groups, has been the standard response to pluralization. This limits the pluralist potential of a constitutional liberalism. The fusion of a liberal theory of autonomous individuality with a pluralist theory of multiple belonging has to look beyond multicultural policy in order to enhance liberal commitments to citizens through pluralist provisions. An analysis of the Indian Constitution's Fundamental Rights, (...)
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  • State Neutrality and Islamic Headscarf Laws in France and Germany.Christian Joppke - 2007 - Theory and Society 36 (4):313-342.
  • Political Philosophy and the Lessons for Faith-Based Schools.Neil Burtonwood - 2002 - Educational Studies 28 (3):239-252.
    What does the political philosophy of the last two decades have to teach that might shed light on proposals to increase the number and diversify the types of faith-based community schools? Liberal educators have often expressed concern about the apparent parochialism of faith-based education and favoured instead a more cosmopolitan version of education which aims to take individuals beyond the boundaries of the here and now. In this paper I shall examine ways in which political philosophers have responded to the (...)
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  • Are There Rights to Institutional Exemptions?Andrew Shorten - 2015 - Journal of Social Philosophy 46 (2):242-263.
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  • Reconsidering the Private–Public Distinction.Gurpreet Mahajan - 2009 - Critical Review of International Social and Political Philosophy 12 (2):133-143.
    Although most political theorists accept that the meaning of concepts is in part context specific, this dimension tends to be neglected when they deal with concepts that have been part of the collective political imagination for a long period of time. This has been the case with the concepts of public and private. Since the time of Aristotle, public and private have often been represented as two separate and discreet zones of activity, with the private viewed as the domain of (...)
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  • Religious Opposition to Same-Sex Marriage in Canada: Limits to Multiculturalism. [REVIEW]Laura Reidel - 2009 - 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 and encouraging (...)
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  • A Normative Approach to the Legitimacy of Muslim Schools in Multicultural Britain.Peter Matthew Hills - 2015 - British Journal of Educational Studies 63 (2):179-196.
  • Conscientious Conviction and Subjective Preference: On What Grounds Should Religious Practices Be Accommodated?Stéphane Courtois - 2011 - Philosophical Papers 40 (1):27-53.
    In this paper, I seek to challenge two prevailing views about religious accommodation. The first maintains that religious practices deserve accommodation only if they are regarded as something unchosen on a par with the involuntary circumstances of life people must face. The other view maintains that religious practices are nothing more than preferences but questions the necessity of their accommodation. Against these views, I argue that religious conducts, even on the assumption that they represent voluntary behaviours, deserve in certain circumstances (...)
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  • National Identity, Political Trust and the Public Realm.Matthew Festenstein - 2009 - Critical Review of International Social and Political Philosophy 12 (2):279-296.