informants’ narratives about justice, pluralism, self-determination and democracy should not be accepted as objective, or even always accurate, depictions of the actual operations of the Sharia Committees. However, their narratives provide valuable insights
Emma Findlen LeBlanc
dimension. These values are: representation, directness, participation, equality, pluralism, and deliberation. Each of these value dimensions can be seen as capturing a meaning of democracy qua popular rule; the capacity of the ‘people’ to have their
Stuart Hampshire and the Normality of Conflict
By way of an engagement with the thought of Stuart Hampshire and his account of the ‘normality of conflict’, this article articulates a novel distinction between two models of value pluralism. The first model identifies social and political conflict as the consequence of pluralism, whereas the second identifies pluralism as the consequence of social and political conflict. Failure to recognise this distinction leads to confusion about the implications of value pluralism for contemporary public ethics. The article illustrates this by considering the case of toleration. It contends that Hampshire’s model of pluralism offers a new perspective on the problem of toleration and illuminates a new way of thinking about the accommodation of diversity as ‘civility within conflict’.
Charles H. Middleburgh
Islam and Global Dialogue: Religious Pluralism and the Pursuit of Peace, Roger Boase (ed.), foreword by HRH Prince Hassan bin Talal, Ashgate, London, 2005, £50.00, 330pp., ISBN 0-7546-5307-2.
Pegida and the Rise of Cultural Nationalism
David N. Coury
commitment to pluralism and to freedom of religion, thought and conscience. Kermani has quite cogently argued that the superiority of Western liberal democracies over the theocracy of religious states lies in the fact that the West has created a system of
Religious Plurality, Interreligious Pluralism, and Spatialities of Religious Difference
Jeremy F. Walton and Neena Mahadev
The introduction to this special section foregrounds the key distinction between ‘religious plurality’ and ‘interreligious pluralism’. Building from the example of a recent controversy over an exhibition on shared religious sites in Thessaloniki, Greece, we analyze the ways in which advocates and adversaries of pluralism alternately place minority religions at the center or attempt to relegate them to the margins of visual, spatial, and political fields. To establish the conceptual scaffolding that supports this special section, we engage the complex relations that govern the operations of state and civil society, sacrality and secularity, as well as spectacular acts of disavowal that simultaneously coincide with everyday multiplicities in the shared use of space. We conclude with brief summaries of the four articles that site religious plurality and interreligious pluralism in the diverse contexts of Brazil, Russia, Sri Lanka, and the Balkans.
The Case of the USA
Adam B. Seligman
The separation of church and state in the USA and the critical role of disestablishment in the political doctrines of that country is no indication of a secular polity. In fact, the separation of church and state as developed in 18th century American political thought was itself a religious doctrine and rested on the unique religious beliefs of certain Protestant Churches there. One consequence of this particular mode of accommodating religion has meant that the challenge of pluralism and difference in the United States of America is met, most often, by liberal indifference. Differences are trivialized, aethetisized and, more critically, privatized. They are shielded from public scrutiny and conceptualized as irrelevant to public concern. This is an increasingly inadequate response to the challenge of difference and the plurality of the human experience. Challenges to contemporary modes of accommodating religious and ethnic pluralism are necessitating the formulation of new sets of answers which are not based on such Protestant or post-Protestant assumptions.
Critical Theory and Social Change in South Africa
Beyond Hegel and Nietzsche: Philosophy, Culture and Agency, by Elliot L. Jurist. Cambridge, Massachusetts: MIT Press, 2000.
The Postnational Constellation: Political Essays, by Jürgen Habermas. Translated, edited and with an introduction by Max Pensky. Cambridge: Polity Press, 2001.
Pluralism and the Pragmatic Turn: The Transformation of Critical Theory. Essays in Honor of Thomas McCarthy, edited by William Rehg and James Bohman. Cambridge, Massachusetts: MIT Press, 2001.
From a Transcendental-Semiotic Point of View, by Karl-Otto Apel (edited by Marianna Papastephanou). Manchester: Manchester University Press, 1998. Reviewed by Iain MacKenzie
Neuropolitics: Thinking, Culture, Speed, by William E. Connolly. Minneapolis: University of Minnesota Press, 2002. Reviewed by Duncan S.A. Bell
Liberalism and Value Pluralism, by George Crowder. London: Continuum Publishers, 2002. Liberal Pluralism: The Implications of Value Pluralism for Political Theory and Practice, by William Galston. Oxford: Oxford University Press, 2002. Reviewed by Shaun Young
Against Essentialism: A Theory of Culture and Society, by Stephan Fuchs. Cambridge, MA: Harvard University Press, 2001 Reviewed by Roger Deacon
The Liberal Model and Africa: Elites against Democracy, by Kenneth Good. Basingstoke. Palgrave, 2002. Reviewed by Raymond Suttner
Life Support: The Environment and Human Health, (edited by Michael McNally). Boston: MIT Press, 2002. Reviewed by Julia de Kadt
Revolt, She Said, by Julia Kristeva (translated by Brian O’Keeffe). Cambridge, Mass.: Semiotext(e), 2002. Reviewed by Clayton Crockett
Frantz Fanon: A life, by David Macey. London: Granta, 2001. Reviewed by Derek Hook
On Belief, by Slavoj Zizek. London: Routledge, 2001. Revolution at the Gates: Selected Writings of Lenin from 1917, edited and with a commentary by Slavoj Zizek. New York: Verso, 2002. Welcome to the Desert of the Real, by Slavoj Zizek. New York: Verso, 2002. Reviewed by Derek Hook
Jews and the Pluralist Tradition in Historical Perspective
The growing trend in the Jewish community to raise the alarm about Europe and the ‘new antisemitism’ is alarmist and misplaced. The main threat to Jews in Europe lies in the reassertion of atavistic nationalist ideologies and the rise in the persecution of minorities, not in the growth of the transnational institutions of the European Union. The current European polity was born and continues to develop in the great European tradition of pluralism that Jews have done so much in modern times to foster.