Cultural Pluralism: A Response to Seglow's Critique

I examine Seglow's critique (Politics 17(3) 1997) of my assessment of Parekh's theory of operative public values (Politics 16(3) 1996). This examination has four main stages: (a) the rejection of crucial aspects of Seglow's interpretation of my argument, (b) the rejection of his claim that my argument is logically committed to certain other specific positions which I do not support, (c) the rejection of his claim that I my argumentative strategies are misleading, (d) the consideration of possible similarities and disagreements between our respective positive positions on cultural pluralism.     

The Political Management of Pluralism

The problem for religion today is not that God is dead, but that there are too many gods. The focus, understandably, has been on the global increase of religious pluralism in the contemporary world. It is important to note, however, that there has been pluralism in earlier periods of history. The topic of this symposium is the exploration of such cases, both in the West and outside it.     

Managing Pluralism: The European Case

This article begins by clarifying the meanings attributed to pluralism; it then places the European case in a global context. The body of the article looks at the management of religious pluralism in Europe in terms of commonality and difference. At one and the same time, Europe is becoming increasingly secular and religiously plural—both trends are important if we are to understand the issues at stake. A close examination of four individual cases (Britain, France, the Netherlands and Greece) reveals, however, that it is important not to jump to conclusions regarding outcomes. Each country must be considered on its own terms. The final section introduces a rather different feature: the European Court of Human Rights, noting its place in the management of religious pluralism. A growing jurisprudence emanating from the Court is becoming increasingly influential.     

试论沈从文文化重建的意蕴

沈从文对中国现实社会与人生的深刻了解,使他对湘西民族与中华民族的命运深为忧虑,从而提出民族品德重造 的主张。在对湘西文化与都市文化的对比观照中,他以辩证的态度对两种文化都进行了批判,试图以湘西文化作参照,在理 性精神的指导下,创造出一种新的民族文化。     

Pluralism and Liberalism

Meta-ethical pluralism, as developed in the work of writers like Isaiah Berlin, is the idea that ethical values cannot be reduced to a single hierarchy or system but are irreducibly multiple. It has often been argued that simply to recognize this fact is to have a reason to favour liberal institutions. On the contrary, the plurality of values in itself gives us no reason to support liberalism, indeed no reason to prefer any particular political arrangement to any other. If pluralism is true, the liberal's best defence may lie in appealing, in the manner of writers like Walzer and Rorty, to the de facro limitations on moral commitments imposed by the existing political culture.     

Pluralism and Multiculturalism

I agree with Roger Sandall’s opposition to the ‘culture cult’ in broad outline, but wish to register three reservations. First, he is too sweeping in apparently attacking the whole of ‘multiculturalism’, and unfair in condemning claims on the basis of the motives allegedly behind them. Second, his relativist interpretation of Berlin and Herder needs qualification, since their work also contains the idea of value pluralism, which should be distinguished from relativism. Third, the political implications of pluralism support a commitment to liberal universalism and liberal multiculturalism, which may not be far removed from Sandall’s own position.

What is Politics? The Approach of Radical Pluralism

In this article I evaluate the conceptions of politics and of 'the political' characteristic of 'radical pluralism'. I argue that in order to comprehend the radically pluralist conception of politics it is necessary to grasp the post-structuralist critique of the philosophical principle of identity. The concern with the interface between politics and ethics – which is typical of the radical pluralist approach – is also explored. Throughout the article contrast is made with the conventional pluralism of American political science. I conclude with a consideration of the importance of radical pluralism, with reference to the difficulties this may present for the methods and suppositions of political science traditionally understood.     

多元与共识:中国协商民主的发展趋势

1978年以来的改革开放使中国社会发生了深刻的变化,经济体制转轨和现代化进程的推进也促使中国社会结构发生着巨大的变迁。因此,中国协商民主的发展趋势首先是协商主体的多元化,新的协商主体不断产生和加入协商过程。其次是协商的方式和途径也越来越多,多元化的协商可以更加合理和公平的建立共识,进一步使得国家政策的制定科学化、规范化。     

English Pluralism, Functionalism and Corporatism: The Legacy of Paul Hirst

Paul Hirst began his career as a Marxist, and in his later work he made important contributions to numerous debates, the most notorious of which was his pronounced scepticism towards the idea of globalisation. However, Hirst's principal legacy to political theory was the development of his normative theory of 'associative democracy'. This article presents a critique of Hirst's theory emphasising his indebtedness to the tradition of English political pluralism. On a preliminary analysis, Hirst's project appears to have been predicated on a normative defence of voluntarism, individualism and pluralism. However, I make the case that on closer examination this is undermined and contradicted in his work – and in the work of the earlier English pluralists – by an implicit assumption of social unity. This assumption is manifest in the functionalism and corporatism that Hirst presented as necessary components of pluralism, which in turn reflect his unwarranted presumption that industrial productivity, efficient economic governance and welfare provision represent impartial and incontestable axioms of social organisation.     

Religious Pluralism and Democratic Inclusion: The American Recipe for Peace

There is no simple formula for religious peace in the United States, such as “separation of church andstate.” Instead, the US Constitution establishes two opposing principles -- religious freedom and civicinclusion -- that must be continually rebalanced. The legal result is a “serpentine wall” between church andstate that creates zones of cooperation as well as separation. Moreover, the relatively peaceful coexistence ofdiverse religious communities within the United States is due, not simply to the principles of the FirstAmendment, but also to the de-spatialized and de-ritualized character of American religion, and to the absence of explicitly confessional parties in the American polity.     

Modernity,Pluralism, and Catholicism

Over the past century and a quarter, the Catholic Church has passed through four phases in its response to modernity: rejection; the search for a modus vivendi; accommodation; and a critique of modernity from within. The net result of this development has been the recovery of the Church’s understanding of itself as an evangelical or missionary enterprise.     

Numerical Democracy and Corporate Pluralism Revisited

This article is meant as a contribution to the ongoing debate about the relative importance of numerical democracy and corporate pluralism, which was initiated by the late Stein Rokkan and has been recently taken up in the United States by Robert Dahl, and also by Don Schwerin.
The existence of Norwegian data that can throw some light on the subject is indicated.