Cultural diversity and globalization bring about a tension between universal ethics and local values and norms. Simultaneously, the current globalization and the existence of an increasingly interconnected world seem to require a common ground to promote dialog, peace, and a more humane world. This article is the introduction to a special issue of the Journal of Business Ethics regarding these problems. We highlight five topics, which intertwine the eight papers of this issue. The first is whether moral (...) class='Hi'>diversity in different cultures is a plausible argument for moral relativism. The second focuses on the possibility of finding shared values and virtues worldwide. The third topic deals with convectional universalistic ethical theories in a global world and the problems they present. Fourth, we consider the traditional natural moral law approach in the context of a global world. The last topic is about human rights, as a practical proposal for introducing universal standards in business. (shrink)

Australia is second only to Israel in being the world’s most culturally diverse nation, based largely on high levels of immigration in the second part of the 20th century. From the 1970s onwards, Australia formally recognized the massive social changes brought about by postwar immigration, and provided legislation to incorporate cultural diversity into everyday lives. One such ‘legislative’ enactment saw the establishment of multicultural broadcasting in Australia, as arguably a world-first, both in its comprehensiveness and diversity. Today, (...) Australia has a public sector corporation, the Special Broadcasting Service, administering five radio services in 68 languages. Also, the Community Radio sector produces multicultural programming in 100 languages through a number of its 330 broadcast and 207 narrowcast stations. This article examines the relationship between radio and its communities. It argues that despite the ‘profile’ of SBS television, radio is much closer to its constituent communities, and therefore plays a greater role in enabling those communities to speak their own histories, beyond the confines of a consensual Anglophile paradigm. (shrink)

Cultural diversity is an increasingly important phenomenon that affects not only social and political harmony but also the cohesion and efficiency of organisations. The problems that firms have with regard to managing cultural diversity have been abundantly studied in recent decades from the perspectives of management theory and moral philosophy, but there are still open questions that require deeper reflection and broader empirical analysis. Managing cultural diversity in organisations is of prime importance because it (...) involves harmonising different values, beliefs, credos and customs, and, in essence, human identity. Taking into consideration these cultural differences and harmonising them is a human rights issue and a central dimension of corporate social responsibility. Here we are going to focus on theoretical reflection about the ideas that lie behind corporate policies and organisational initiatives that deal with cultural diversity. The aim of our paper is twofold: to present a critical reflection on the ideology of tolerance, and propose an ideology of respect for dealing with cultural diversity. We start by presenting the plurality of interpretations of the concept of ideology, and justify its applicability to the field of cultural diversity. We then reflect on the differences between “tolerance” and “respect” and identifying the practical implications for managing cultural diversity. And finally, we propose a culture of respect that goes beyond tolerance and complements and legitimizes the “business case” perspective for managing cultural diversity in companies. The ideology of respect is based on the Kantian tradition and on the discursive approach where rational dialogue and argumentation are considered the legitimate process for creating a culture of intercultural respect. From this theoretical discussion of the key philosophical concepts we can suggest some general principles for managing cultural diversity in organisations. (shrink)

With the disenchantment with independence in Africa, economic failure, the crimes of the elites from the independence years, the paralysis of symbolism, and finally the states' loss of dynamism, the 1990s ushered in a so-called phase of democratization. This was about rethinking citizenship and the relationship to politics. This democratization was a response to the notion of diversity. This paper claims that the answer to this diversity issue fell far short of expectations and proceeds different examples taken from (...) social, cultural and political life, including the struggle for recognition and the appearance of terrorist violence in sub-Saharan Africa. Multiparty systems designed to respond to the diversity question produced only many versions of the same by ignoring that true diversity is the encroachment on the same of the strange, the different and the unexpected. (shrink)

Culturally diverse liberal democracies on both sides of the Atlantic are currently faced with serious questions about the education of their future citizens. What is the balance between the need for social cohesion, and at the same time dealing justly with the demands for exemptions and accommodations from cultural and religious minorities? In contemporary Britain, the importance of this question has been recently highlighted by the concern to develop political and educational strategies capable of countering the influence of extremist (...) voices, in both the majority and minority communities. Starting from recent debates in North America about possible accommodations to meet the concerns of non-liberal religious groups, the book goes on to examine several issues centered on education in culturally-diverse societies. Neil Burtonwood argues persuasively that the work of Isaiah Berlin, the British philosopher and historian of ideas, has considerable potential for illuminating questions about a properly liberal response to pluralism, and the education of cultural minority children in a liberal democracy. This is the first book to bring his writing to bear on education. Berlin's liberalism is distinctive in attending to the benefits that individuals gain from their memberships of cultural identity groups and religious communities, while remaining committed to Enlightenment values based on individual freedom. Yet his need to find compromises to balance the claims of individuals and groups makes Berlin's version of liberal pluralism so relevant to many vital questions of education policy and practice that concern philosophers of education today. (shrink)

Cultural diversity is an inescapable reality and a concern in many businesses where it can often raise ethical questions and dilemmas. This paper aims to offer suggestions to certain problems facing managers in dealing with cultural diversity through the inspiration of Thomas Aquinas. Although he may be perceived as a voice from the distant past, we can still find in his writings helpful and original ideas and criteria. He welcomes cultural differences as a part of (...) the perfection of the universe. His systemic approach leads one to place the problem in its proper context, and to reflect on it from the perspective of virtue ethics, with a central role for practical wisdom and giving primacy to neighborly love and natural moral law. Rather than a set of rigid standards with no consideration of diversity Aquinas focuses on the common human ground, which allows for the indispensable dialogue between different positions. When dealing with practical questions, the problem is one of finding the right balance between general principle and cultural specifics, tolerance, and dialogue, always guided by practical wisdom. In this way, Aquinas’ approach is neither rigid ethical universalism with no consideration for diversity nor moral relativism with no place for any transcultural and absolute morals. (shrink)

Living organ donation will soon become the source of the majority of organs donations for transplant. Should mentally handicapped people be allowed to donate, or should they be considered a vulnerable group in need of protection? I discuss three cases of possible living organ donors who are developmentally disabled, from three different cultures, the United States, Germany, and India. I offer a brief discussion of three issues raised by the cases: (1) cultural diversity and cultural relativism; (2) (...) autonomy, rationality, and self-interest; and (3) the proper use and role for clinical ethics consults. (shrink)

The study investigates how board cultural diversity (BCD) affects bank stakeholder engagement through improved corporate social performance (CSP) and whether banks' corporate social responsibility (CSR) strategy mediates the relationship between BCD and banks' social performance. Adopting an international sample of 379 banks from 2010 to 2019, we found that BCD improves engagement in socially responsible issues in the banking sector. Moreover, we show a mediating role of strategic CSR on the relationship between BCD and banks' social performance. Hence, (...) we contribute to the research on the role of corporate governance mechanisms as drivers of CSR engagement. Furthermore, based on the mediation effect of strategic CSR, we advance the discussion on the link between BCD and banks' social performance. Our findings provide implications for banks and policy-makers, indicating the opportunity to promote cultural diversity, which supports socially responsible banking, while a CSR strategy positively impacts the stakeholder approach in the banking industry. (shrink)

We examine the impact of a city’s cultural diversity on a firm’s tax avoidance. Our findings suggest that when a firm is located in a culturally diverse city, it exhibits less TA than a firm located in a less culturally diverse city. The findings are robust to alternative metrics of cultural diversity and TA and after accounting for omitted sample bias and endogeneity. Additional analysis suggests that the negative impact of cultural diversity on a (...) firm’s TA is more salient in a firm with strong managerial incentives or in a city that is characterized by more migration. Furthermore, we document that the negative impact of cultural diversity on TA is more pronounced when firms face strong financial constraints or effective internal and external monitoring. (shrink)

The field of bioethics continues to struggle with the problem of cultural diversity: can universal principles guide ethical decision making, regardless of the culture in which those decisions take place? Or should bioethical principles be derived from the moral traditions of local cultures? Ten Have and Gordijn and Bracanovic defend the universalist position, arguing that respect for cultural diversity in matters ethical will lead to a dangerous cultural relativity where vulnerable patients and research subjects will (...) be harmed. We challenge the premises of moral universalism, showing how this approach imports and imposes moral notions of Western society and leads to harm in non-western cultures. (shrink)

This paper examines the dynamics between scientific reason and cultural diversity by: a) analyzing the epistemic structure of 'universalism' as conceived by science, both theoretically and through its historical determination; and b) focusing on the situation of science in Africa, presenting its limits and challenges. It calls for a coconstruction of science at an international scale, which represents a key factor of development and cultural transmission, in particular, transmission of scientific scholarship.

Biodiversity and genetic resources have become the focal point of major national and international biological and political debates regarding control, ownership, access, and erosion of critical resources. While these issues are key to environmental sustainability and food security, biodiversity and genetic resources must be seen in the broader context of their inextricable relationship to cultural diversity and to humans' view of nature. Nature is assumed to be constituted socially through a wide variety of human processes described collectively as (...) culture. Three significant cultural factors, technology, science, and capitalism, are largely responsible for the secularization and homogenization of food and agriculture and the remaking of nature. These processes and forces may simultaneously and unwittingly create the problems of declines in biodiversity, cultural diversity, and food equity. Indeed, it may well be that the only way to conserve cultural biodiversity in the field is to conserve cultural diversity among peoples. This reunification of biodiversity and cultural diversity and food and agriculture will require new paradigms and institutional mechanisms that allow us to show our care for each other through our reverence for nature. (shrink)

In the development and acceptance of Article 12 of the Universal Declaration of Bioethics and Human Rights, the United Nations Education, Science and Cultural Organization did not involve the Protestant faith tradition in the consultation process. This brings the universality as well as the acceptability of the Declaration and its principles into question. In order to address this issue, it is necessary to involve the Protestant tradition in the discourse by presenting own reasons that support the universal principles in (...) the Declaration. This discourse has shown that respect for cultural diversity, pluralism and the priority of universal shared values can be grounded from a Trinitarian perspective; therefore, the appeal of the Declaration to consider this principle seriously in the field of bioethics can be supported by the Protestant religious tradition. (shrink)

This book provides an analysis of the debate surrounding cultural diversity, and attempts to reconcile the seemingly opposing views of "ethical imperialism," the belief that each individual is entitled to fundamental human rights, and cultural relativism, the belief that ethics must be relative to particular cultures and societies. The author examines the role of cultural tradition, often used as a defense against critical ethical judgments. Key issues in health and medicine are explored in the context of (...) cultural diversity: the physician-patient relationship, disclosing a diagnosis of a fatal illness, informed consent, brain death and organ transplantation, rituals surrounding birth and death, female genital mutilation, sex selection of offspring, fertility regulation, and biomedical research involving human subjects. Among the conclusions the author reaches are that ethical universals exist, but must not be confused with ethical absolutes. The existence of ethical universals is compatible with a variety of culturally relative interpretations, and some rights related to medicine and health care should be considered human rights. Illustrative examples are drawn from the author's experiences serving on international ethical review committees and her travels to countries in Africa, Asia, and Latin America, where she conducted educational workshops and carried out out her own research. (shrink)

Along with the rapid worldwide advance of nanotechnology, debates on associated ethical issues have spread from local to international levels. However, unlike science and engineer- ing issues, international perceptions of ethical issues are very diverse. This paper provides an analysis of how sociocultural factors such as language, cultural heritage, economics and politics can affect how people perceive ethical issues of nanotechnology. By attempting to clarify the significance of sociocultural issues in ethical considerations my aim is to support the ongoing (...) international dialogue on nanotechnology. At the same time I pose the general question of ethical relativism in engineering ethics, that is to say whether or not different ethical views are irreconcilable on a fundamental level. (shrink)

A. Klimczuk, Cultural Diversity, Multiculturalism, and the Challenge of the Ageing Population, [in:] H. Qarasov, Materials of International Scientific Conference "Multiculturalism and Human Rights" Dedicated to the Anniversary of the Universal Declaration of Human Rights, NURLAR, Baku 2017, pp. 150-152.

Out of all the possible categories of protected areas, the most widely used around the world has been the national park. The reasons behind this predominance have colored the entire international conservation movement. I look at the ethical implications of the national park ideal ’s phenomenal global success. Working from two assumptions-that human cultural diversity is good and desirable, and that there is a definite relation between such diversity and protected area conservation-I suggest that what is needed (...) most right now is a clarification and refocusing of the debate on this issue. (shrink)

A development in Management research is observed in recent years: interface of literature and management. The paper highlights the possibility of constructive impacts on human development through philosophy and experiments of Rabindranath Tagore, the Nobel Laureate literary genius from India (1913), in the field of education. The essential equality of all, preservation of cultural diversity, and the infinite possibility of deepening our understanding of each other form the core of Tagorean values. Tagore was a visionary and, throughout his (...) life, he tried to bring about a radical change in society through education which would enable the world to come together—irrespective of diversity of language, identity, race, nationality, or religion. He recognized the need to promote a culture that fosters intellectual, social, and cultural growth in the global community. Using the classic example of Tagore the paper will examine how embracing of diversity in leadership and organizational development can contribute to holistic effectiveness through the introduction of non-conventional and alternative learning as advocated by Tagore that makes him all the more relevant in the present globalized context. The paper will also attempt to outline a learning path and unfold a voyage from knowledge to wisdom for leaders and organizations in future. (shrink)

At The paper analyzes the problems of cultural diversity and universality as elaborated in the concepts of “intercultural philosophy” (Ra 1 Fornet-Betancourt), “transculture” (Mikhail Epstein), and “discourse ethics” (Jürgen Habermas, Karl-Otto Apel, and Seyla Benhabib). In the postmodern theories of culture, there is an internal tension between multiculturalism and deconstruction. Multiculturalism implies an essentialist connection between cultural production and ethnic or physical origin. In contrast, the paper argues for a concept of cultural diversity free from (...) determinism and representation. The paper articulates a criticalphilosophical-methodological approach at the heart of which is Mikhail Bakhtin’s dialogical philosophy and the idea of “vnenakhodimost” (“outsidedness”). According to Mikhail Epstein’s concept of “transculture,” each culture is incomplete, thus needs to transcend its borders in dialogue with other cultures. Transculture is a path of liberation of the individual from the symbolic dependencies of culture itself and self-imposed identities. It is a state of virtual belonging of one individual to many cultures. Critical universality means diversity as a property of a single individual or a single culture insofar as they can include the diversity of others. It is viewed as an internal diversity of individuals, their dialogical openness to others and self-identification primarily as members of humanity. The paper focuses on Jürgen Habermas’s analysis of the problem of cultural identity and diversity in terms of the liberal conception of equality and cultural rights. Multiculturalism itself is not immune from knowledge/power relations. Its paradox is that individual basic liberties are restricted in the name of the securing collective rights of culture groups. Habermas argues that these problems can be solved only from the perspective of “the difference-sensitive egalitarian universalism of equal rights.” Mutual recognition requires a transformation of interpersonal relations through discourse and public debates over identity politics. Attention is paid to David Rasmussen’s analyses of conflict and toleration within the confines of a post-secular society. (shrink)

While systems concepts had a tremendous impact on social thought in the1950s and 1960s, they are increasingly under attack in the current postmodem climate with its emphasis on particularity and difference. The idea of the system is associated with technocracy, hierarchical forms of social organization, and the suppression of individual difference. However, there is a significant body of work within the systems tradition that fosters an appreciation of diversity through its ecological orientation, and supports more participatory forms of social (...) organization based on its understanding of the self-organizing nature of living systems. While the issue of cultural diversity is often addressed in oppositional terms, I suggest that it might be more effectively served through an appreciation of the global interdependence between all peoples and between humans and nature that can only be sustained on a cooperative and participatory basis. (shrink)

In our today‘s global age one of the central challenges facing Africa is that of coming to terms positively with her cultural diversity. Furthermore Africa is confronted with the challenge of global cultural diversity that has been characteristic of our global age. One of the questions raised here is how can the intrinsic African cultural diversity be made comprehensible not only to non-Africans but also to Africans themselves? Talking of under-standing makes the issue a (...) hermeneutical one. Hence the following questions, how can this hermeneutical challenge be mastered? What tools are required in order to accomplish this mission? Any efforts towards accomplishing this task must have to put many dimensions into consideration. These include, among other things, the historical, regional, political, economic, etc. Such efforts would imply not only Africa being occupied with herself culturally, she on the other side needs to become relevantly conscious of the implications of these cultural dynamisms, understand it with reference to herself and the rest of the global community and finally interpret this phenomenon from an African perspective. These are the issues being addressed in this paper. (shrink)

The movement to respect culturaldiversity, known as multiculturalism, poses a dauntingchallenge to healthcare ethics. Can we construct adefensible passage from the fact of culturaldifferences to any claims regarding morality? Or doesmulticulturalism lead to ethical relativism? Macklinargues that, in view of a leading distinction betweenuniversalism in ethics and moral absolutism, the onlyreasonable passage avoids both absolutism andrelativism. She presents a strong case againstethical relativism and its pernicious consequences forcross-cultural issues in healthcare. She alsoprovides sound criteria for the assessment of aculture's (...) moral progress. (shrink)

[Publisher's description:] When can we be morally responsible for our behavior? Is it fair to blame people for actions that are determined by heredity and environment? Can we be responsible for the actions of relatives or members of our community? In this provocative book, Tamler Sommers concludes that there are no objectively correct answers to these questions. Drawing on research in anthropology, psychology, and a host of other disciplines, Sommers argues that cross-cultural variation raises serious problems for theories that (...) propose universally applicable conditions for moral responsibility. He then develops a new way of thinking about responsibility that takes cultural diversity into account. -/- Relative Justice is a novel and accessible contribution to the ancient debate over free will and moral responsibility. Sommers provides a thorough examination of the methodology employed by contemporary philosophers in the debate and a challenge to Western assumptions about individual autonomy and its connection to moral desert. (shrink)

In contemporary debates about the nature of bioethics there is a widespread view that bioethical decision making should involve certain knowledge of and respect for cultural diversity of persons to be affected. The aim of this article is to show that this view is untenable and misleading. It is argued that introducing the idea of respect for cultural diversity into bioethics encounters a series of conceptual and empirical constraints. While acknowledging that cultural diversity is (...) something that decision makers in bioethical contexts should try to understand and, when possible, respect, it is argued that this cultural turn ignores the typically normative role of bioethics and thus threatens to undermine its very foundations. (shrink)

Applied behavior analysis (ABA) has featured an increasing concern for understanding and considering the cultural diversity of the populations behavior analysts serve in recent years. As an expression of that concern, the new BACB’s Ethics Code for Behavior Analysts is more explicit and comprehensive in its inclusion of ethical obligations concerning cultural diversity. The purpose of this paper is to offer a discussion on the limitations of both our capacity and willingness to know and overcome our (...) ignorance about our own and other cultures. We examine different ways in which our ignorance of other cultures plays out even in willful compliance with the BACB ethics code. We suggest part of the problem is that the BACB ethics code seems to operate under the assumption that practitioners are always aware or can be aware of what they do not know and their biases. In contrast, we offer a reflection on a more complex picture of our understanding of ourselves and other cultures where we cannot assume people are aware of what they ignore and of their biases. Ethically, we find that in some cases these blindspots are accounted for by the BACB ethics code and should be foreseen and addressed by the behavior analyst (BA). But in other cases, when a person is not aware of what they ignore, understanding the connection between cultural diversity ignorance and professional behavior requires a different approach. Our analysis suggests an attitude of being thoughtfully diligent and humble while learning about cultural diversity issues and examining the areas where we might be ignorant and not aware of our ignorance. We argue that BAs’ obligations to respect the dignity of clients and their families and to provide effective treatment call for this attitude of diligence and humility that goes beyond mere compliance. (shrink)

In their paper ‘Designing AI for mental health diagnosis: challenges from sub-Saharan African value-laden judgements on mental health disorders’, Ugar and Malele focused on the challenges and considerations surrounding the design and implementation of artificial intelligence (AI) and machine learning (ML) technologies for diagnosing mental health disorders in South Africa. Although the authors recognise the application of AI and ML in healthcare, they put forward the challenges, particularly in adopting Wakefield’s hybrid theory, where elements of naturalism and normativism are combined (...) in defining mental disorders. They argue that a generic or universally designed AI or ML would not be appropriate in countries with strong and varied local contexts. Hence, they believe that current and future AI developers should consider the cultural nuances, value systems and contextual factors in designing and implementing AI technologies for mental health diagnosis in Africa. When the authors argue that a universal definition of mental health may not be appropriate in Africa, we would like to offer something in contrast. If nomenclature like the Diagnostic and Statistical Manual of Mental Disorders (DSM) can be widely accepted, why does AI, which relies on these codes, encounter scepticism? Recognising the significant influence of culture on all aspects of patient care in psychiatry, the DSM-IV introduced the …. (shrink)

A dialectical interaction exists between cultural unity and diversity. These two factors can operate for good or ill. In order to strengthen the positive factor and limit the negative, it is important to have a good conceptual grasp of the basis of the unity, as well as of the diversity of cultures. Such an understanding should facilitate dialogue in intercultural relations, dialogue that is the most rational of all ways of coexistence. This article aims to explore the (...) underlying conceptual themes. (shrink)

Culture, which manifests in religion, tradition, custom, thought, perspective, language, lifestyle and many other human creations, is not one. There are many cultures that come in front of oneself massively, especially in this information and global era. Their presence makes every person asks: does a self only accepts one culture and then refuses other cultures? Should oneself accept any cultures by neglecting him/herself? How if oneself has an identity but receives any cultures? Some individual prefers to adhere to one culture, (...) and refuse other cultures. Directly or indirectly, he/she says: “There are no others, except me”. In other hands, some people negates him/herself and affirms others. He/she says: “I am nothing. The only existence is others. There is no specific cultural identity. Every culture is an imagined bundle of several cultures”. In this paper, I go out from those contradictory positions. I affirm the existence of an inclusive, critical and tentative self, which opens toward any cultures, but always criticizes anything before (and after) internalizes it in its changeable identity. This self is the self that will be retained by arguments in this paper, as a compatible self for encountering multicultural phenomenon in this era. (shrink)

The author starts by noting a discourse that is widespread but more or less diffuse in the media and certain contemporary political and intellectual quarters, and which has to do with ‘the permanence of the religious’: according to an idea now current, the religious might be resistant to the process of secularization of civil society, because of its psychological and existential implications, or if seen as a universal, irreducible component of human culture. The author analyses the different aspects of this (...) discourse, puts them into perspective in order to draw out their intellectual and political elements and attempts to reconstruct their historical and cultural origins and show how the refusal to historicize ‘religion’ is expressed today through various types of scientific argument coming out of the human and social sciences (arguments which appeal, for example, to the Latin concept of ‘civilization’, or the Germanic one of ( ‘Kultur’). (shrink)

The issue of this paper is cultural plurality as a problem for public, general education and for identity. In order to examine this question, one needs to be clear about the meaning of the concepts of general education, on the one hand, and cultural diversity on the other. In the first section, we will fix the meaning of these concepts. A conceptual distinction between ‘cultural diversity’ and ‘cultural pluralism’ will be introduced. In the second (...) section, it will be argued that open pluralism can only be maintained if there is a basic common culture apart from the cultural diversity that pluralism affirms. Therefore, there is yet an indispensable role for general education in an open, pluralistic society. In the third section we will look at two metaphors that give an opposite significance to the relation between identity and diversity: the conversational metaphor and the food metaphor “mishmash”. The final section expands on the ‘conversational’ metaphor by way of an exposition of Ricoeur's hermeneutics of the self. It supplies us with a promising concept of identity that is not in complete opposition to diversity. (shrink)

It is amazing how polarizing and, at the same time, ahistorical narratives can be heard about the problems discussed, especially in Anglophone countries in recent times, and on social media: identity policy, cultural policy, racism, patriotism, white privilege, patriarchy, sexism, gender, and others. Stoic pragmatism is not in agreement with the most recent populism and neo-tribalistic class of narratives, which highlight division and the polarization of groups of people against other groups of people as the very axis of argumentation. (...) Even more importantly, stoic pragmatists, especially those who happen to have a Central and Eastern European sensibility, may insist on the specificity of the situation of the region as a whole, and the current war in Ukraine only makes this specificity much more articulated. What I mean is that it is difficult to confront active identity and diversity issues when historical contexts and the geographical space have their own narratives about identity, including national identity, in the name of which, for example, Ukrainians fight against Russians these days, and Poles and Balts fought not that long ago. (shrink)

In this paper I draw some distinctions between the terms “cultural diversity” and “plurality” and argue that a radical conception of plurality is needed in order both to re-imagine the boundaries of democratic education and to address more fully the political aspects of conflict that plurality gives rise to. This paper begins with a brief exploration of the usages of the term diversity in European documents that promote intercultural education as a democratic vehicle for overcoming social conflict (...) between different cultural groups. In contradistinction to these usages, this paper calls for a more robust conception of plurality, one that does not simply denote membership in different cultural groupings but is rooted in the human condition and based on a conception of uniqueness. Following the work of Hannah Arendt and feminist philosopher Adriana Cavarero, I explore how the appearance of unique beings in specific contexts can be understood as an eminently political act and I contend that such a view leads to a better educational understanding of conflict and contestation. The paper sketches the contours of democratic plurality along this line of thought and discusses how these new boundaries have implications for education’s relation to democracy. (shrink)

The article analyzes the concept of diversity, focusing on its use in the context of social and cultural changes. The relationship between assimilation, multiculturalism, and diversity is discussed, in terms of historical developments in European immigration patterns and government policies. The related topic of transnationalism is also addressed. Various uses of the term 'diversity' are critiqued, and the implications of diversity in terms of society, organizations, and individuals are discussed. Examples involving European labor markets are (...) cited. (shrink)

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 of civic education. The cultural fragmentation version of the objection emphasises the importance of a common identity and a shared sense of belonging for political stability, whilst the value fragmentation version of the objection emphasises the importance of shared values for political stability. It is argued that neither version of the objection successfully demonstrates that multiculturalism is incompatible with political stability. However, narrow versions of each objection provide reasons to favour the promotion of toleration in public schooling, and reasons to be sceptical about the promotion of patriotism. Meanwhile, justifications of the cultivation of autonomy must appeal to values other than political stability. (shrink)

A student guide to reconciling human rights with cultural difference, using political philosophy and real-life case studiesHow can universal human rights be reconciled with respect for wide cultural differences? This textbook introduces the core issues for students and addresses them through an interdisciplinary analysis of key case studies. Throughout the book, an alternative philosophical framework is offered as a model through which universalism and difference can be reconciled into a single global vision.Key FeaturesCombines the theory and application of (...) human rights to provide practical help for students and course leadersKey case studies examine the rights of women, ethnic and national minorities, indigenous peoples and religious communitiesAddresses a broad range of on-going political struggles and issues, including FGM, LGBT rights, freedom of speech and the rights of indigenous peoplesOutlines a new human rights-based philosophical perspective that enables students to understand human rights within culturally diverse environmentsHelpful student features include:Core questions: each chapter starts with 10 core questions, which students are invited to answer as they read to put what they learn into practiceFurther reading: every chapter ends with suggestions for further reading, to help students deepen their study in particular areasTwo-colour layout: blue text boxes and headings draw your attention to important information and make the book easier to read. (shrink)

This article traces recent trends in British politics, liberal political theory and human rights law in order to demonstrate why the right of exit – made famous in the political theory of multiculturalism by Chandran Kukathas – may be able to mediate tensions between them. I argue that the right of exit is an insufficient test for consent because some cultures may render some members incapable of effectively exercising their autonomy. I use empirical evidence drawn from legal cases and social (...) science in conjunction with a philosophical account of agency as fundamentally ‘relational’ to unpack and defend this controversial claim. Understanding agency in relational terms sheds light on precisely how oppressive culturally permitted relationships can simultaneously constitute some individuals’ primary identities while serving to harm those very same individuals in the process. This account of agency and culture also avoids both the liberal assumption of a sovereign self and also any essentialism or reification of culture. I suggest that for an individual to have the capacity to effectively use of the right of exit, they must be able to conceive of themselves as an agent, which includes having a sense of their own moral worth and the ability to imagine the possibility of living a different kind of life. (shrink)