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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.
  • Belief‐Based Exemptions: Are Religious Beliefs Special?Gemma Cornelissen - 2012 - Ratio Juris 25 (1):85-109.
    Religious beliefs are often singled out for special treatment in secular liberal societies. Yet if a legal exemption is granted for a belief with a religious foundation, the question arises whether a similar, non‐religious moral belief must also be granted an exemption. I argue that common reasons for favoring religious over non‐religious beliefs fail to provide a convincing moral case for drawing a distinction of this nature. I focus on arguments concerning the role of religious beliefs in constituting an individual's (...)
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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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  • 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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  • Group Freedom: A Social Mechanism Account.Frank Hindriks - 2017 - Philosophy of the Social Sciences 47 (6):410-439.
    Many existing defenses of group rights seem to rely on the notion of group freedom. To date, however, no adequate analysis of this notion has been offered. Group freedom is best understood in terms of processes of social categorization that are embedded in social mechanisms. Such processes often give rise to group-specific constraints and enablements. On the proposed social mechanism account, group rights are demands for group freedom. Even so, group rights often serve to eradicate individual unfreedom. Furthermore, generic measures (...)
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  • 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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  • Moral Search in Multicultural Communication.I. A. Donnikova - 2019 - Anthropological Measurements of Philosophical Research 14:30-41.
    Purpose of the work is to identify and justify the moral priorities in multicultural communication. Theoretical basis is the works of foreign and Ukrainian authors, revealing the main approaches to the problem of multiculturalism; studies on ethics and philosophical anthropology that define the problem field in the anthropo-logy of morality. The work uses: the conceptual provisions of phenomenology – for the disclosure of the semantic uncertainty of human existence as a prerequisite of moral search; existential philosophy – to substantiate the (...)
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  • La Religion Dans L’Espace Public : Quelques Commentaires Sur les Positions Récentes de Habermas.: Dialogue.Stéphane Courtois - 2010 - Dialogue 49 (1):91-112.
    RÉSUMÉ : Cet article présente une évaluation d’ensemble des positions récentes de Habermas sur la place de la religion dans l’espace public. Après avoir comparé les positions respectives de Rawls et de Habermas sur cette question, en vue de mieux faire ressortir l’originalité de la contribution de Habermas, l’auteur se propose ensuite de montrer que cette dernière soulève un certain nombre de difficultés au plan théorique et pratique. Au plan théorique, il est démontré que la contribution de Habermas soulève un (...)
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  • 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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  • Negotiating Equality and Diversity in Britain: Towards a Differentiated Citizenship?Judith Squires - 2007 - Critical Review of International Social and Political Philosophy 10 (4):531-559.
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  • Transgression, Transformation and Enlightenment: The Trickster as Poet and Teacher.James C. Conroy & Robert A. Davis - 2002 - Educational Philosophy and Theory 34 (3):255–272.
  • Three Educational Values for a Multicultural Society: Difference Recognition, National Cohesion and Equality.Lawrence Blum - 2014 - Journal of Moral Education 43 (3):332-344.
    Educational aims for societies comprising multiple ethnic, cultural and racial groups should involve three different values—recognizing difference, national cohesion and equality. Recognition of difference acknowledges and respects ethnocultural identities and in educational contexts also encourages mutual engagement across difference. National cohesion involves teaching a sense of civic attachment to a nation and to one’s fellow citizens of different groups and identities. ‘Multiculturalism’ has traditionally been understood to support the first value but not as much the second, a charge made by (...)
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  • Multiculturalism, Interculturalisms and the Majority.Tariq Modood - 2014 - Journal of Moral Education 43 (3):302-315.
    Interculturalism, in its two forms, critiques multiculturalism. A European version emphasises cultural encounter and novelty, and is relatively apolitical except for its disavowal of the national in preference for the local and the transnational. In contrast, its Quebecan counterpart gives significance to the idea of the right of a national community to use state power to reproduce itself. Whilst the former is a recognisably cosmopolitan vision I ask if the latter represents a distinctive mode of integration. The core of the (...)
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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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  • The Racialization of Language in British Political Discourse.Adrian Blackledge - 2006 - Critical Discourse Studies 3 (1):61-79.
    In the summer of 2001 there were violent disturbances on the streets of towns and cities in the north of England. These disturbances, popularly described in the British media as ‘race riots’, principally involved young British Asian men, young White British men, and the police. In November 2002 the Nationality, Immigration, and Asylum Act was granted Royal Assent, and passed into British law, introducing legislation which required spouses of British citizens to demonstrate their proficiency in English when applying for British (...)
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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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  • Buddhism and the Idea of Human Rights: Resonances and Dissonances.Perry Schmidt-Leukel - 2006 - Buddhist-Christian Studies 26 (1):33-49.
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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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  • Philosophy Unbound: The Idea of Global Philosophy.Thom Brooks - 2013 - Metaphilosophy 44 (3):254-266.
    The future of philosophy is moving towards “global philosophy.” The idea of global philosophy is the view that different philosophical approaches may engage more substantially with each other to solve philosophical problems. Most solutions attempt to use only those available resources located within one philosophical tradition. A more promising approach might be to expand the range of available resources to better assist our ability to offer more compelling solutions. This search for new horizons in order to improve our clarity about (...)
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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.