Abstract

In my dissertation, entitled Dialogical Pluralism, I address the problem of justifying normative principles for resolving inter-subjective conflicts within democratic polities, whose territorial borders include a plurality of cultural groups. I argue that, to address this problem satisfactorily, a political theory must both recognize the circumstance of cultural diversity within the borders of a democratic polity and provide a procedure for justifying normative principles which can claim universal validity among all cultural groups within that polity. I begin by suggesting that four other schools of thought fail to address this problem adequately. I then draw upon the though of Jurgen Habermas and Hans-Georg Gadamer in order to develop an approach I call "Dialogical Pluralism." This approach seeks to affirm the role played by a plurality of cultural communities in the development of individual identity and agency, while also indicating how dialogue can point to a universalistic approach to norms which, with careful application, may retain viability across cultural boundaries. ;My synthesis of Gadamer and Habermas proceeds on three levels. First, I hold that, because both thinkers depict the development of individual identity and agency through participation in their cultural group, they can support the notion that cultural groups within pluralistic societies need to be protected and fostered for the sake of the individuals who inhabit them. Second, I develop a theory of intercultural political dialogue. This theory retains both Habermas' aim of justifying moral and legal principles through consensus and Gadamer's greater recognition of the importance of non-consensual normative learning within and among cultures. Furthermore, subsumes Habermas' argumentative portrait of discourse into a more cooperative Gadamerian approach which includes but is not limited to argumentation. Finally, I turn to Habermas' depiction of the democratic public sphere, which seeks to provide free, universal participation among citizens. I conclude that this portrait of the public sphere provides the key arena for Gadamer's notion of inter-cultural dialogue, which aims at but does not require complete consensus. I end by clarifying my theoretical position further by addressing empirical issues regarding Native Americans peoples.