Recently several critics of mainstream political thought have advocated a realist understanding of politics, particularly in opposition to John Rawls’ political liberalism. Mainstream normative political thought is depicted by these critics as
Recent discussions by Martha Nussbaum and Steven Wall shed new light on the concept of reasonableness in political liberalism and whether the inclusion of epistemic elements in the concept necessarily makes political liberalism lose its antiperfectionist appeal. This article argues that Nussbaum’s radical solution to eliminate the epistemic component of reasonableness is neither helpful nor necessary. Instead, adopting a revised understanding of epistemic reasonableness in terms of a weak view of rationality that is procedural, external and second-order rather than a strong view that is substantial, internal and first-order can help political liberalism maintain an epistemic dimension in the idea of reasonableness without becoming perfectionist. In addition, political liberalism can defend a stronger account of respect for persons against liberal perfectionism on the basis of the revised understanding of epistemic reasonableness. Both arguments serve to demonstrate the strength of the political liberal project.
Like other major developments in political philosophy, John Rawls’s Political Liberalism (PL) has raised important issues for philosophy of education. Rawls’s defence of liberalism as a political doctrine whose principles do not depend on any one comprehensive moral or philosophical doctrine for their justification, against comprehensive liberalism, which by contrast expresses a particular conception of the good life, engages with current controversies in schooling policy in liberal democracies like the United States and the United Kingdom, and potentially in South Africa.2 In such societies there are groups which oppose what is seen as the tendency of liberal education, with its emphasis on the development of qualities like autonomy and individuality, to show intolerance towards particular ethnic, cultural or religious groups and to threaten their continued existence. Their objections appear to require a political rather than a comprehensive liberal approach to schooling.
Navayana Buddhism and Dalit emancipation in late 1990s Uttar Pradesh
understood by most scholars as a liberal, his embrace of Navayana directs us to reconsider his relationship to political liberalism. Indeed, Navayana represents an experimental political journey at the fringes of liberal politics. Anupama Rao has
Daniele Santoro and Joseph Lacey
Alessandro Ferrara, The Democratic Horizon: Hyperpluralism and the Renewal of Political Liberalism (Cambridge: Cambridge University Press, 2014), 251 pp., ISBN: 9781107035515
Jane Mansbridge and John Parkinson, eds., Deliberative Systems: Deliberative Democracy at the Large Scale (Cambridge: Cambridge University Press, 2012), 204 pp., ISBN: 9781107678910
In Cosmopolitan Justice Darrel Moellendorf sets out to develop a Rawlsian theory of justice applicable to the sphere of international relations broadly conceived.1 He develops his ethical theory through an exploration of the tensions which he perceives between the early work of John Rawls found in A Theory of Justice and Political Liberalism, and his later work, The Law of Peoples.2 Moellendorf’s central claim is that in the latter work Rawls, in fundamental ways, betrays crucial cosmopolitan commitments of the theory of justice as set out in the earlier corpus. Rawls’s original project was directed towards the production of a theory which would provide us with criteria for judging the justness of the basic structure of states. That work did not deal with issues of justice within the international realm. Later, in The Law of Peoples, Rawls set out to extend his theory of justice to the international sphere. Moellendorf finds fault with Rawls’s attempt to execute this. The central problem he identifies is that Rawls failed fully to realize the implications which a liberal commitment to human rights places on what morally can be claimed by states making use of the notion of sovereignty.
The Uneasy Case of Salvation Religions
William A. Edmundson
unreasonable. As Rawls's friend and mentor Burton Dreben put it: Too many philosophers, even today, spend too much of their time trying to argue in the abstract for political liberalism against, say, totalitarianism and so forth. This does not seem to me to
On the Usefulness of Boundary Re-work
retreat and from which to mount critiques of political liberalism and European normalisation (with its corresponding catch-up discourse), which came to structure all spheres of life in the region (see Dzenovska 2018 ). As a result, some societies and
Ethics, Ethnography and Social Theory
toward Africa ’, Anthropological Forum 22 , no. 2 : 113 – 131 . 10.1080/00664677.2012.694169 Dzenovska , D. ( 2018 ), School of Europeanness: Tolerance and Other Lessons in Political Liberalism in Latvia ( Ithaca, NY : Cornell University Press
era of political liberalism that no longer exists and thus that their power to enact change is at the very least different from what it used to be but that national sovereignty remains important because “we do not have citizens without borders or