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Chapter 3 Endnotes
1. Alexander Ossipov, "Some Doubts about Ethnocultural Justice" in Will Kymlicka’s Can Liberal Pluralism be exported?
2. The title of his work, Gemeinschaft und Gesellschaft, has been translated as Community and Civil Society. Tönnies, writing in the late nineteenth century, witnessed the disintegration of organic communities with the rise of industrialism. "In Gemeinschaft, [people] stay together in spite of everything that separates them; in Gesellschaft they remain separate in spite of everything that unites them." (p 52) Throughout the nineteenth century, there were fears in Europe of the growing individualism that accompanied large-scale industrial production. Tönnies' diagnosis seemed to confirm the worst fears. Similar fears seem to underlie the multiculturalist position.
3. Thus, in the Indian sub-continent, arranged marriages are the norm. Culture is preserved through endogamy. There is also the case of the Native Americans, cited by Kymlicka.
4. Sociologists, psychologists and Existentialists, says Midgley, tend to hold such a view: “According to the Blank Paper view, man is entirely the product of his culture. He starts off infinitely plastic, and is formed completely by the society in which he grows up. There is then no end to the possible variations among cultures; what we take to be human instincts are just the deep-dug prejudices of our own society. Forming families, fearing the dark, jumping at the sight of a spider are just the results of our conditioning. Existentialism at first appears a very different standpoint, because the Existentialist asserts man's freedom and will not let him call himself the product of anything. (Beast and Man, 23)Nonetheless, she adds, the notion of the human condition and the primacy of freedom oblige the Existentialist to adopt the Blank Paper view, albeit from the other side. Midgley cites Sartre: ' there is no human nature . . . Man first of all exists, encounters himself, surges up in the world, and defines himself afterwards. . . . to begin with, he is nothing.' (24)
5. "But above all we must avoid conceiving of society again as a fixed abstract thing opposed to the individual. The individual is the social being. His life, therefore, even when it’s not manifested in a directly communal way or as or as accomplished in common with others, is a manifestation and confirmation of social life. Man's individual life and species-life are not different[.] "(Early Political Writings, 81)
Object Description
| Title | Negotiating pluralism and tribalism in liberal democratic societies |
| Author | Sadagopan, Shoba |
| Author email | sadagopa@usc.edu; shobasadagopan@gmail.com |
| Degree | Doctor of Philosophy |
| Document type | Dissertation |
| Degree program | Philosophy |
| School | College of Letters, Arts and Sciences |
| Date defended/completed | 2008-08-22 |
| Date submitted | 2008 |
| Restricted until | Unrestricted |
| Date published | 2008-10-15 |
| Advisor (committee chair) | Lloyd, Sharon |
| Advisor (committee member) |
Dreher, John Keating, Gregory |
| Abstract | My aim in this dissertation is to enquire whether toleration as a practice is achievable. It is prior to the question of how it can be grounded as a virtue. I argue that in liberal democratic societies where there are struggles for recognition on the part of ethnocultural groups, it is possible to negotiate pluralism and tribalism in a way that a stable pluralist society can be maintained. My core thesis rests on a theory of interdependence based both on a theory of human nature and on the material fact of globalization. Insofar as we affirm our nature as human beings engaged in productive activity with other human beings, insofar as we value a world that facilitates that activity, toleration is desirable. It is achievable because with globalization there is a tendency towards homogenization that erodes cultural differences. There is less reason for conflict because what we have in common, our interdependence, goes far deeper than culture. A further sufficient condition may be found in well thought-out policies that are executed through education and dialogue. |
| Keyword | toleration; value pluralism; liberalism; cultural homogenization; globalization; common citizenship |
| Language | English |
| Part of collection | University of Southern California dissertations and theses |
| Publisher (of the original version) | University of Southern California |
| Place of publication (of the original version) | Los Angeles, California |
| Publisher (of the digital version) | University of Southern California. Libraries |
| Provenance | Electronically uploaded by the author |
| Type | texts |
| Legacy record ID | usctheses-m1658 |
| Contributing entity | University of Southern California |
| Rights | Sadagopan, Shoba |
| Repository name | Libraries, University of Southern California |
| Repository address | Los Angeles, California |
| Repository email | cisadmin@lib.usc.edu |
| Filename | etd-Sadagopan-2395 |
| Archival file | uscthesesreloadpub_Volume26/etd-Sadagopan-2395.pdf |
Description
| Title | Page 99 |
| Contributing entity | University of Southern California |
| Repository email | cisadmin@lib.usc.edu |
| Full text | 96 Chapter 3 Endnotes 1. Alexander Ossipov, "Some Doubts about Ethnocultural Justice" in Will Kymlicka’s Can Liberal Pluralism be exported? 2. The title of his work, Gemeinschaft und Gesellschaft, has been translated as Community and Civil Society. Tönnies, writing in the late nineteenth century, witnessed the disintegration of organic communities with the rise of industrialism. "In Gemeinschaft, [people] stay together in spite of everything that separates them; in Gesellschaft they remain separate in spite of everything that unites them." (p 52) Throughout the nineteenth century, there were fears in Europe of the growing individualism that accompanied large-scale industrial production. Tönnies' diagnosis seemed to confirm the worst fears. Similar fears seem to underlie the multiculturalist position. 3. Thus, in the Indian sub-continent, arranged marriages are the norm. Culture is preserved through endogamy. There is also the case of the Native Americans, cited by Kymlicka. 4. Sociologists, psychologists and Existentialists, says Midgley, tend to hold such a view: “According to the Blank Paper view, man is entirely the product of his culture. He starts off infinitely plastic, and is formed completely by the society in which he grows up. There is then no end to the possible variations among cultures; what we take to be human instincts are just the deep-dug prejudices of our own society. Forming families, fearing the dark, jumping at the sight of a spider are just the results of our conditioning. Existentialism at first appears a very different standpoint, because the Existentialist asserts man's freedom and will not let him call himself the product of anything. (Beast and Man, 23)Nonetheless, she adds, the notion of the human condition and the primacy of freedom oblige the Existentialist to adopt the Blank Paper view, albeit from the other side. Midgley cites Sartre: ' there is no human nature . . . Man first of all exists, encounters himself, surges up in the world, and defines himself afterwards. . . . to begin with, he is nothing.' (24) 5. "But above all we must avoid conceiving of society again as a fixed abstract thing opposed to the individual. The individual is the social being. His life, therefore, even when it’s not manifested in a directly communal way or as or as accomplished in common with others, is a manifestation and confirmation of social life. Man's individual life and species-life are not different[.] "(Early Political Writings, 81) |
