Pluralism

My theoretical work is organised around two heuristic hypotheses: 1) contemporary Continental Philosophies can usefully be viewed as metaphysical research programmes in Karl Popper's sense 2) within the domain of contemporary Continental Philosophy a reconceptualisation of pluralism as ontological realism is taking place. It is from this perspective that I examine François Laruelle's "non-philosophy" and "non-standard philosophy" as metaphysical research programmes. I analyse its failure to live up to its own criteria and evaluate it in terms of a set of pragmatic meta-ontological criteria. Laruelle correctly identifies the "vice" of philosophical sufficiency but is himself unable to propose a fully-developped virtuous alternative. In view of Laruelle's claims to scientific status and of his inability to respect his own criteria we must conclude that Laruellean non-philosophy is pseudo-science.

Abstraksi: Krisis solidaritas di satu sisi dan politik identitas yang menyangkal kebhinekaan di sisi lain merupakan persoalan besar yang tengah mendera bangsa Indonesia. Persoalan ini coba dibaca dalam kaca mata diskursus filosofis seputar liberalisme versus komunitarisme. Perdebatan antara dua mazhap filsafat ini dapat ditarik relevansinya untuk konteks Indonesia. Di sini Pancasila menempati posisi khusus.

Wittgenstein’s Investigations proposed an egalitarian view about language games, emphasizing their plurality (“language has no downtown”). Uses of words depend on the game one is playing, and may change when playing another. Furthermore, there is no privileged game dictating the rules for the others: games are as many as purposes. This view is pluralist and egalitarian, but it says little about the connection between meaning and use, and about how a set of rules is responsible for them in practice.
Brandom’s Making It Explicit attempted a straightforward answer to these questions, by developing Wittgensteinian insights: the primacy of social practice over meanings; the idea that meaning is use; the idea of rule–following to understand participation in social practices. Nonetheless, Brandom defended a non–Wittgensteinian conception of discursive practice: language has a “downtown”, the game of “giving and asking for reasons”. This is the idea of a normative structure of language, consisting of advancing claims and drawing inferences. By means of assertions, speakers undertake “commitments” that can be challenged/defended in terms of reasons (those successfully justified can gain “entitlement”). This game is not one among many: it is indispensable to the very idea of discursive practice.
In this paper, my aim will be that of exploring the main motivations and
implications of both perspectives.

This paper contributes to the debate about the absence of nonhuman animals in environmental and sustainable education (ESE) and the challenge of the anthropocentric characterisation of European education. Relating to the debate about a pluralistic approach in ESE as a ‘one-species only pluralism’, we draw on Val Plumwood’s ecofeministic dialogical interspecies ethics and Rosi Braidotti’s understanding of a posthuman/nomadic subjectivity. By regarding ‘difference’ as a constituting force, we present a ‘critical pluralistic’ approach to human-animal relationships in ESE. Instead of drawing new lines of moral consideration for nonhuman beings, an ethical and political appreciation of what nonhuman others can do in ESE is suggested. Recommendations for educational practice are to recognise nonhuman agency to reveal political and ethical dimensions, recognise the agency of non-living animals and stay in conflicts and ‘study up’ and develop an immanent critique, which could lead to alternative pedagogical approaches to human-animal relationships in different cross-curricula settings.

Abstract: In this paper, we outline a number of features of an interdisciplinary and pluralistic approach to economics. As a suitable example of how an interdisciplinary cooperation can unfold, we focus attention on the relations between institutional economics and psychoanalysis. In the first ...

"Weimar Cumhuriyeti’nin çarpıcı bir özelliği, dönemin yetkin kamu hukukçularının, karşılaştıkları güncel sorunlara yoğun bir ilgi göstermeleri ve bu çerçevede kapsamlı tartışmalar yürütmeleridir. Kelsen ve Schmitt arasındaki tartışmayı özel kılan, kamu hukukunun pek çok temel kavramına dair iki farklı görüşü içermesidir. Her şeyden önce, korunacak olan anayasanın anlamı, bir koruyucu arayışına yol açan tehlikenin kaynağı, koruyucunun kim olacağı ve tüm bu sorunların arka planında yer alan başlıca mesele olarak demokrasi kavramı... Fakat tartışma konuları ve karşıtlıklar bunlarla da sınırlı kalmaz; devletin niteliği, kuvvetler ayrılığının anlamı, parlamentarizmin özellikleri ve sorunları, siyasi partilerin işlevi, yargısal kararın ayırt edici özellikleri ve tabii Rousseau’nun demokrasi kuramının yorumu konusunda da aynı keskinlikle devam eder."

Weimar döneminde yaşanan bir kamu hukuku tartışmasının bugün bir güncelliği var mıdır? Dünyanın popülist sağ siyasetlerin eksenine kaydığı, anayasanın ve kamu tarifinin “kişisel ihtiyaçlara” göre sündürüldüğü, demokrasinin pekâlâ siyasal “mugalata” olarak ele alınabildiği bir dönemde kuşkusuz bu sorunun yanıtı “evet”tir! Berke Özenç Demokrasiyi ve Anayasayı Korumak’ta içinde yaşadığımız çağın siyasal tartışma başlıklarından -belki de- en önemlisini, Weimar döneminin ışığında kapsamlı bir şekilde ele alıyor.

The social model of disability has demonstrated political success for disabled people in society. At the same time, it has been labelled an outdated ideology in need of further development. While the social model of disability has been used successfully for political activism, it has simultaneously created conflict and tensions in disability studies, sociology and the sociology of the body. This article sheds light on the confusion surrounding the social model of disability by discussing the historical emergence of its different forms. It then proceeds to analyse and evaluate key criticisms of the social model of disability. The article then goes on to explore the relevance of different forms of power to the current discourse on disability before proceeding to explore in depth what might be gained from the approach of one particular theorist on power; Hannah Arendt. It suggests that there may be merit in drawing on Arendt and illustrates some of the benefits of a more nuanced idea o...

Liberal theories of justice typically claim that political institutions should be justifiable to those who live under them – whatever their values. The more such values diverge, the greater the challenge of justifiability. Diversity of this kind becomes especially pronounced when the institutions in question are supranational. Focusing on the case of the European Union, this article aims to address a basic question: what kinds of values should inform the justification of political institutions facing a plurality of value systems? One route to an answer is provided by John Rawls, who famously distinguishes between comprehensive and political values, and defends the exclusion of the former from the foundations of a political theory of justice. This article questions the tenability of the Rawlsian solution, and draws attention to an alternative twofold conceptual distinction: that between minimal and non-minimal and between substantive and procedural values. Minimal values are meant to be as independent as possible of controversial conceptions of the good and views of the world, regardless of whether these are comprehensive or purely political. It will be argued that their endorsement may thus further specify the nature of what should be shared in order to justify political institutions in conditions of pluralism. In order to refine further the account of such a basis of justification, two variants of minimalism will be presented according to whether they invest substantive or procedural values. Substantive values qualify the property of an outcome; procedural values qualify the property of a procedure. The latter part of the article consists of a ‘face-off’ between minimal proceduralism and minimal substantivism, considering reasons in favour of the adoption of each. The result, we suggest, is a helpful reorientation of the political dimension of the value debates to which the multiplicity of values amid contemporary European horizons give rise.

In this Huffington Post profile of Paul Pribbenow, president of Augsburg College in Minneapolis, I show how the theological concept of "semper reformanda," usually taken to mean "always reforming" but more fully to be understood as "radical" in the meaning of "return to the roots," neither liberal conservative, is a useful way to think about Pribbenow's work and vision as a college president. Pribbenow combines a vision of pluralist community -- Augsburg as the "face of a new America" undergoing dramatic demographic changes -- with an understanding of the college as pushing back against the radically individualist trends of the age. He also sees Augsburg as preparing students to be "citizen professionals" equipped with the skills of making changes in institutions of all kinds, "reweaving and recommunalizing" the social fabric.

This article deals with the missional self-understanding of the so-called Danish folk church (the Evangelical Lutheran Church in Denmark). It argues that especially two important factors have hindered such a self-understanding: first, the church adherer to the Lutheran tradition, which for centuries had a weak emphasis on mission; and second, that the Danish folk church in centuries was a state church, which encompassed all citizens of the nation, and mission was therefore not a pressing issue for the church. Then, the article argues by referring to several theological statements and initiatives in the church that a new missional self-understanding seems to evolve these years. The article argues that the church seems to be adjusting to a new pluralistic societal situation, and the new missional self-understanding can be understood in light of this.

The main objective of this research is to assess the existence (or lack) of media concentration in the Portuguese dailies newspaper sector, and to evaluate the extension to which this situation may be compromising fundamental society values: freedom of speech and right of access to information. Authors resorted to market indicators, namely total average circulation, number of copies per issue, business volume and advertising investments. These indicators are found to be complementary: some indicators evaluate group position in the readers’ market, whereas other evaluates group position in the general market and the advertising market in particular. Based in this market information, we used quantitative models (HII, CR4 and Noan) to measure de concentration in the newspaper segment. Additionally we tried to demonstrate that to analyze the dailies newspaper concentration situation in Portugal a holist perspective of the media market is needed, using a country context to understand some local characteristics and market structure and political, economic, social and technological dynamics. Additionally, there are evidences that existing concentration indexes are not conclusive because of potential replacement effects in the Portuguese media sector.

Practical in focus, grounded in social interaction, and written in a strong narrative style replete with concrete examples, Intercultural Communication: Pathways to Better Interactions provides readers with an examination of diverse cultural practices that can be used to support successful communication.

Author David Boromisza-Habashi's approach is grounded in theory, yet relevant and highly accessible for students. Using vivid and relatable anecdotes, he deftly explores the primary challenge of effective intercultural communication in our globalized world: the ability to properly coordinate interactions to achieve shared meaning.

The vital importance of understanding cultural communication, and how it relates to being a responsible member of society, is stressed throughout the book. The weaving of scholarly work and everyday encounters highlights the role of inquiry as not just an academic endeavor but as an everyday practice. Strategies for coordinating intercultural encounters in the real world encourage readers to take action and recognize that this work and learning doesn't end when the course ends. Rather, it is a process, one that should be an ongoing part of their lives.

The pragmatic, thought-provoking approach of this book is timely, useful, and relevant. Intercultural Communication: Pathways to Better Interactions is the ideal textbook for students of intercultural communication who wish to create and foster meaningful social interactions.

https://titles.cognella.com/intercultural-communication-9781516596201

Der erste Teil beschäftigt sich mit sozialen Dynamiken pluralistischer Gesellschaften, wie mit dem ökonomischen Flexibilismus, dem demografischen Wandel und Trends bezüglich Mobilität, Migration und Bürgerrechten. Der zweite Teil diskutiert "flüchtige Kategorien" am Beispiel sich auflösender Begriffe wie "fremde Kulturen", "zweite Generation", "Religion" und "Behinderung". Im dritten Teil wird der Fokus auf "Ausgrenzung" durch Stigma, Menschenfeindlichkeit und Nichtanerkennung, aber auch auf Grund- und Menschenrechte gerichtet. Was transkategoriale Kompetenz in unterschiedlichen Lebensaltern, Lebenswelten und Praxisfeldern bedeutet, wird im vierten Teil des Lehrbuchs exemplarisch in Beiträgen über Mädchenbeschneidung, Traumatisierungen, Migrationskinder und Altern beschrieben. Der fünfte Teil widmet sich der Gesundheitsversorgung mit einem besonderen Fokus auf Frauen und Männer mit Migrationserfahrung, auf Menschen mit kognitiver Beeinträchtigung und psychischen Störungen und einer Migrationserfahrung sowie der Beschreibung eines Pflege- und Versorgungsprozesses für diese komplexen Kontexte. Im sechsten Teil werden diverse kommunikative Aspekte im Umgang mit Vielfalt und Verschiedenheit erläutert. Zahlreiche praxisorientierte Fallbeispiele und selbstreflexive Übungen ebnen den Weg für einen kreativen Umgang mit Diversity im Gesundheitswesen.

El presente trabajo realiza una descripción del acceso a la justicia para las mujeres arhuacas dentro del casco urbano del municipio de Pueblo Bello, Cesar. Para ello, se realiza una comparación entre la jurisdicción propia del pueblo arhuaco y la justicia ordinaria teniendo como eje el cumplimiento de unos imperativos normativos vistos en una perspectiva pluralista. La investigación se traza a través de la hermenéutica como metodología de análisis tanto del objeto de estudio como de sus fuentes, además de un trabajo de campo observante.

Palabras clave: Administración de justicia, mujeres arhuacas, pluralismo

Resumen
En el debate global sobre la eutanasia el caso de Colombia, que la despenalizó en 1997, no suele ser discutido en profundidad. En este artículo se examinan el contexto socio-político y jurídico que permitió que la Corte Constitucional en 1997 a despenalizar el homicidio por piedad, los retos que implicó para la sociedad colombiana y los requisitos establecidos por esta corte en 2014 para hacer efectivo el derecho a la eutanasia. Al final se ofrecen algunas consideraciones críticas sobre el debate alrededor de la eutanasia en Colombia.

Palabras clave: eutanasia; Colombia; morir con dignidad; pluralismo; respeto por la autonomía.

Abstract
In the global debate on euthanasia the case of Colombia, which decriminalised it in 1997, is barely discussed. In this article it is examined the socio-political and legal context in which the Constitutional Court decriminalised mercy killing in 1997, the challenges this decision meant for the Colombian society and the requirements this Court set in 2014 to guarantee the right to euthanasia. At the end, some critical considerations around the euthanasia debate in Colombia are offered.

Keywords: euthanasia; Colombia; die with dignity; pluralism; respect for autonomy.

En este texto, veremos algunos aspectos de la pluralidad de las prácticas de curaciones en los Andes en algunos enfermos y la asistencia de sus familiares cercanos, en la búsqueda de una solución. El acompañamiento a esta prácticas serán los pretextos para cuestionamientos más amplios, que esperamos permitan a los lectores continuar con sus reflexiones.

ETHICS: A PLURALISTIC APPROACH TO MORAL THEORY, FIFTH EDITION provides a comprehensive yet clear introduction to the main traditions in ethical thought, including virtue ethics, utilitarianism, and deontology. Additionally, the book presents a conceptual framework of ethical pluralism to help readers understand the relationship among various theories. Lawrence Hinman, one of the most respected and accomplished professionals in ethics and philosophy education today, presents a text that gives readers plentiful opportunities to explore ethical theory and their own responses to them, using fascinating features such as the "Ethical Inventory" sections that appear at the beginning and the end of the text. End-of-chapter discussion questions, and the use of current issues and movies help students retain what they've learn and truly comprehend the subject matter

How do ‘new’ and ’old’ Islamic actors in contemporary Albania define religious legitimacy, the nation and religious otherness? This chapter uses Olivier Roy’s analytical distinction between accommodationism and neo-fundamentalism as a compass to navigate through Albania’s complex religious landscape by exploring different sets of beliefs promulgated by a selection of Islamic groups (2010).  These are the Muslim Community of Albania, which represents ‘official Islam’ , and ‘mainstream’ Sunni Muslims, who are typically accommodationist. I also analyse a Sufi subgroup thereof, which is equally accommodationist, but in a slightly different manner. As a neo-fundamentalist counterpoint, I explore the ideas of a competing organisation composed of Salafi imams.

Accommodationism means that the bond between religion and a specific territory and culture of origin is tight. In this context, ‘culture’ refers to Albanian historical tradition and the language-based, secular nation-building project engineered by modernising state elites since the early 20th century. Neo-fundamentalism, conversely, is a globalised form of religion that emphasises the gap between faith and culture. As such, it represents a reformatted, exportable form of religiosity, which stands in contrast to cultural ethno-national ways of being Muslim. Neo-fundamentalist religious identity is faith-based, and seeks to ground itself solely upon explicit religious norms, at least in principle. Accordingly, these believers make their religiosity visible through a global uniform of religious markers detached from the surrounding culture.

In the Albanian Islamic context, the theoretically informed labels, neo-fundamentalist and accommodationist, roughly correspond to the ‘Albanianist’ versus the ‘Salafi’ forms of Islam. To some extent, this resonates with mainstream distinctions adopted in Albania and in the Balkans. A popular Albanian term for Muslims associated with neo-fundamentalist forms of Islam is ‘fanatic’ (fanatik). Accommodationism is commonly related to ‘old’ forms of Islam, which many be deemed as local, rooted, and European as well as tolerant and moderate. Neo-fundamentalism, conversely, refers to certain ‘new’ forms of Islam, i.e. those perceived to be imported, transnational, alien, ‘fanatic’ and a threat to local religious customs. This cultural distinction between what are deemed acceptable and unacceptable forms of Islam is often politicised and securitised. As I will show, the association between neo-fundamentalism and violence is not necessarily correct, and the Salafi community under scrutiny here can be defined as pacifist and purist (Wiktorowicz 2006). These two formats, moreover, clash and merge together as different local actors seek to recast and legitimize their respective positions.

Unity of science was once a very popular idea among both philosophers and scientists. But it has fallen out of fashion, largely because of its association with reductionism and the challenge from multiple realisation. Pluralism and the disunity of science are the new norm, and higher-level natural kinds and special science laws are considered to have an important role in scientific practice. What kind of reductionism does multiple realisability challenge? What does it take to reduce one phenomenon to another? How do we determine which kinds are natural? What is the ontological basis of unity? In this Element, Tuomas Tahko examines these questions from a contemporary perspective, after a historical overview. The upshot is that there is still value in the idea of a unity of science. We can combine a modest sense of unity with pluralism and give an ontological analysis of unity in terms of natural kind monism.

Howard Callaway here has given us a thoroughly annotated new reading of James’s 1909 pragmatic classic, then one last sword-thrust at the dying Absolute of metaphysical idealism, now the enduring final note of America's most distinctively stylish and original philosophical voice. (Some Problems of Philosophy was still to come, posthumously. James did not consider it finished at his death.)

Abstraksi Artikel ini mengelaborasi narasi tentang tumbuhnya kelas menengah Muslim baru pada masa Reformasi dan sikap mereka terhadap wacana pluralisme di media sosial. Kemunculan kelas menengah Muslim baru merupakan dampak dari stabilnya pertumbuhan ekonomi di Indonesia sejak 2001-2010 dalam bidang fesyen, kosmetik, perbankan, biro travel, budaya populer, wisata religi. Pada saat bersamaan muncul pemahaman akan adanya program liberalisasi pemikiran Islam di Indonesia khusunya pasca peristiwa 9/11 di Amerika Serikat. Program tersebut dijalankan dalam bentuk pewacanaan mengenai pluralisme agama, sekulerisme, kesetaraan gender. Dalam konteks ini, media sosial menjadi sarana persebaran gagasan oleh kelas menengah Muslim tentang bahaya sekulerisme, pluralisme, dan liberalisme (ideologi Barat). Di sisi lain mereka juga melakukan komodifikasi Islam dengan memperdagangkan fesyen, makanan, penerbitan dengan dalih untuk menyelamatkan generasi Muslim dari pengaruh ideologi Barat itu. Kata kunci: kelas menengah Muslim, wacana pluralisme, media sosial. Abstract This article elaborates on the narrative of a growing new Muslim middle class in the Reform era and their attitudes towards the discourse of pluralism in the new media such as social media. The emergence of the new Muslim middle class was a result of a stable economic growth in Indonesia since 2001-2010 who occupy the areas of fashion, cosmetics, banking, travel agencies, popular culture, and religious tourism. At the same time, an understanding of a liberal Islamic thought is developed through a particular program in Indonesia as a response to the post 9/11 in the United States. The program is administered through a discourse on religious pluralism, secularism, and gender equality (Western ideologies). In this context, social media serves as a means of disseminating ideas about the dangers of secularism, pluralism and liberalism brought by the Muslim middle class. On the other hand, they also commodify Islam by trading fashion, food, and publishing under the pretext of saving Muslims from the influence of the Western ideologies.

Corrected and authorized English translation
Revue française de science politique (R.F.S.P.) published my article “Systèmes partisans compétitifs: quelle divergence entre Duverger et Sartori?“  in no 3/2015 (Revue française de science politique, 2015/3, (Vol. 65), p. 451-471, ISBN : 9782724634181, DOI : 10.3917/rfsp.653.0451, https://www.cairn.info/revue-francaise-de-science-politique-2015-3-page-451.htm).
In the article, I prove in detail that contemporary literature – not only the American/English one but also even the French one – completely misinterprets a particular feature of the work of French political scientist, Maurice Duverger (1917-2014): his typology of pluralist (competitive) party systems. Whereas the contemporary literature claims that Duverger confines himself to a simple classification of pluralist party systems: bipartism-multipartism, I thoroughly document in my article that since 1951 Duverger formulated a much more sophisticated typology of pluralist party systems.
There is an official English translation of this article in the English electronic version of Revue française de science politique (“Competitive party systems: Where do Duverger and Sartori diverge?“, Revue française de science politique, 2015/3, (Vol. 65), p. 451-471, ISBN : 9782724634181, DOI : 10.3917/rfsp.653.0451, http://www.cairn-int.info/article-E_RFSP_653_0451--competitive-party-systems.htm). However,  I was not provided with the proofs of this official translation. Hence, the official English translation of my article contains errors and inaccuracies. That is why I am making available a corrected English translation in which the errors and inaccuracies are removed. Please do use this corrected and authorized English version of my article (or my original in French, of course).

O livro se volta para o estudo de mecanismos de estímulo ao pluralismo
interno de conteúdo na radiodifusão televisiva, compreendidos como
ferramentas jurídico-regulatórias que incidem sobre a programação,
estabelecendo direitos e deveres destinados a assegurar que o conteúdo veiculado por determinado meio de comunicação seja representativo dos pontos de vista e opiniões dos diferentes atores e grupos sociais. Do ponto de vista metodológico, a pesquisa é ancorada em análise comparativa entre Brasil, Alemanha, Espanha e EUA, em que se examinam mecanismos como o direito de antena; as cotas de programação de conteúdo; e os direitos a uma programação televisiva que seja, em seu conjunto, equilibrada.
Sob a perspectiva teórica, a existência de mecanismos de realização do
pluralismo midiático interno é tratada como elemento relevante para a
constituição de uma esfera pública democrática, embasada, conforme
abordagem de Habermas, no reconhecimento das tensões sociais como
condição constituinte da democracia contemporânea e no reconhecimento dos direitos humanos como garantia de que todos os atores possam participar dos processos políticos e normativos de tomada de decisão que possam atingi-los.

In Collaborating with the Enemy: How to Work with People You Don’t Agree with or Like or Trust (2017), Adam Kahane co-creates a new story about col- laborating in our highly polarized social and political landscapes. Adam is a director and founding partner at Reos Partners, an international social enter- prise helping to design and facilitate social change for over 20years. Reos Partners’ leading question—How can we work together to solve the problems we have created together?—is exemplified by Kahane’s newest book. This is Kahane’s fourth book, and it is a logical progression and evolution from his three previous books: Transformative Scenario Planning: Working Together to Change the Future (2012); Power and Love: A Theory and Practice of Social Change (2010); Solving Tough Problems: An Open Way of Talking, Listening, and Creating New Realities (2004). Kahane’s experience of working in South Africa’s transition from apartheid to democracy as well as his facilitator role with the extremely conflicted relationship between the Colombian government and the Fuerzas Armadas Revolucionarias de Colombia (Revolutionary Armed Forces of Colombia; Destino Colombia project) places him in a uniquely quali- fied position to write this vitally needed book on a new way to collaborate.

Аутор се у раду бави анализом неких од основних појмова у Лајбницовој
Монадологији, кроз призму актуелних расправа у филозофији духа. Идеја рада је да се сугерише да традиционално читање Лајбница као плуралисте и паралелисте, иако по себи није нетачно, није ни увек у потпуности
расветљавајуће и свакако не плодоносно када је о филозофији духа реч.
Намера аутора у раду је да, илустративним примером анализе Лајбницове Монадологије, сугерише другачији приступ теми односа духа и тела,
тако што ће се тело и материја посматрати пре као епистемолошки проблем, где се отвара питање како спознајемо материју и природу и како о
њима говоримо.

In an era where a lot is being talked about Pluralism and the need for an Inclusive society and where despite being constitutional provisions, the tribal people are still being neglected by the existing institutions of governance in India and much particularly inspite of the Sixth Schedule. In my paper, I have analyzed the emerging challenges for governance in North East India and have suggested ways for effective governance, for the benefit of people in this region.

Preface Introduction: Globalization, Secular States, and Religious Diversity / Bruce J. Berman, Rajeev Bhargava, and Andre Laliberte Part 1: Historical and Theoretical Approaches 1 Religious Pluralism as a Self-Evident Problem in the Context of Globalization / Peter Beyer 2 Secular Modernity, Religion, and the Politics of Knowledge / Bruce J. Berman 3 Can Secularism Be Rehabilitated? / Rajeev Bhargava Part 2: Secularisms in the West 4 Between Secularism and Postsecularism: A Canadian Interregnum / Paul Bramadat and David Seljak 5 Tolerance and Accommodation as Vestiges of the Empire / Lori G. Beaman 6 In God We Trust? Secular States, Diversity, and the "Clash" within North America / Yasmeen Abu-Laban and Claude Couture 7 Ideologies, Institutions, and Laws: Religious Freedom in Secular States / Ahmet T. Kuru Part 3: Secularisms beyond the West 8 State Intervention in the Reform of a "Religion of Rules": An Analysis of the Views of B.R. Ambedkar / Rinku Lamba 9 Som...

This was a brief lecture given to second year undergraduates in the module "Global Citizenship". This presentation worked on making students think about alternative modes of producing knowledge, beyond science, and asking how different ways of knowing the world (ontologies) might collaborate and produce richer narratives about phenomena.

This paper explores the relationship of historical narratives to contemporary political theory by considering the merits of the rival theories of pluralism and democracy presented by John Rawls and Charles Taylor. While Rawls and Taylor appear to agree on the importance of an overlapping consensus, by situating the idea within their respective historical narratives of modern democracy and pluralism, this paper demonstrates how the two theorists differ in their understanding of the problem of pluralism and how it relates to modern democracy, resulting in competing conceptions of an overlapping consensus. Rawls’s historical account showcases the ability of once hostile religious doctrines to overcome their aggressive tendencies through the experience of well-functioning, mutually beneficial political arrangements over time. Therefore, Rawls’s idea of overlapping consensus seeks permanent arrangements to resolve the tension. In contrast, Taylor characterizes pluralism and modern democracy as in an enduring dilemma, produced by profound shifts in self-understandings, one that cannot be forever solved and thus requires repeated creative solutions. Therefore, Taylor’s conception of overlapping consensus is flexible, emphasizing dialogue and mutual understanding between citizens. Drawing on interpretivist approaches to social science, this paper argues for the possibility of evaluating these two narratives, arguing that Taylor offers a comparatively more compelling narrative on the grounds that it can better account for the conditions of modern democratic life and the sociological dynamics in contemporary Western religious belief, resulting in a more desirable means of addressing this form of democratic anxiety.

Multiculturalism has acquired many meanings. As policy, it is variously thought of as designed to foster immigrant integration, improve race relations, reduce communal conflict, encourage good citizenship, support national cohesion, and enjoin cultural assimilation. And even though its emphasis and application differ between countries, there appears to be an incorrect impression that multiculturalism is the same around the world. Those pundits who remain captivated by narrow understandings of multiculturalism have difficulty seeing the evolving nature of the concept. Discussions on the policy have to engage imaginatively and creatively with 21st-century realities. It is important that journalists, scholars, and policymakers step back from the idea and see the rapidly changing global environment. Even as we continue to disagree on the merits of multiculturalism, it is critical for our common future that we not limit ourselves to thinking within the box of the nation-state.

There is a widespread view according to which the denial that the conditions of knowledge are truth-evaluable inevitably leads to a form of epistemic pluralism that is both quietist and internally incoherent. It is quietist because it undermines the possibility of genuine epistemic disagreement. It is internally incoherent because it simultaneously denies the existence of universal knowledge claims and makes the universal claim that there is no such knowledge. The goal of this paper is to show that denying that the conditions of knowledge are truth-evaluable does not necessarily entail a commitment to a form of epistemic relativism that is both quietist and internally incoherent. To undermine the view that the denial that the conditions of knowledge have truth-values leads down the blind alley of epistemic relativism I mobilize a version of “hinge epistemology” which distinguishes between epistemic pluralism and epistemic relativism. This form of hinge epistemology is to be found in Collingwood’s account of absolute presuppositions (Collingwood, 1940). By teasing apart epistemic pluralism from epistemic relativism, the paper exposes the view that the denial that the conditions of knowledge have truth-values inevitably leads to a malignant form of epistemic relativism as a form of philosophical scaremongering.

Apa yang saya maksud dengan narasi dan praksis keseharian adalah wacana dan relasi kemanusiaan yang kita selami sehari-hari yang terkadang dianggap remeh, namun sebenarnya punya peran besar dalam membangun kelenturan sosial atau yang dalam bahasa narasi besar disebut toleransi dan pluralisme. Inilah yang saya kira dapat menjadi jalan kultural untuk menyongsong pluralisme Yogyakarta. Pluralisme yang tidak dibebani oleh narasi-narasi besar.