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政治自由主义 = Political liberalism

01 Jan 2000-
About: The article was published on 2000-01-01 and is currently open access. It has received 1762 citations till now.
Citations
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Journal ArticleDOI
TL;DR: In this paper, the authors analyse the theoretical foundations of human development policies as found in Sen's and Nussbaum's capability approach to development, and examine to what extent undertaking policies according to the capability approach respects people's freedom to pursue their own conception of the good.
Abstract: The aim of the paper is to analyse the theoretical foundations of human development policies as found in Sen's and Nussbaum's capability approach to development, and to examine to what extent undertaking policies according to the capability approach respects people's freedom to pursue their own conception of the good. The paper argues that policies undertaken according to the capability approach have to be guided by a perfectionist conception of the good; that is, they cannot avoid promoting one certain conception of the human good. Such a perfectionist conception of the human good, and the policies ensuing from it, has often been qualified as paternalist, depriving the human being of choosing her own conception of the good. The paper examines to what extent those fears of paternalism that seem to underlie policies guided by a perfectionist account of the good are legitimate, and to what extent the capability approach can escape those charges of paternalism and respect each person's freedom to pursue the ...

124 citations


Cites background or methods from "政治自由主义 = Political liberalism"

  • ...…[the principles of justice that will better protect the different conceptions of the good] by estimating how well they secure the primary goods essential to realize the higher-order interests [i.e. the conception of the good] of the person for whom each acts as a trustee’ (Rawls, 1993, p. 75)....

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  • ...First, it is intended to apply to the basic structure of society, which ‘comprises the main social institutions–the constitution , the economic regime, the legal order and its speci cation of property and the like, and how these institutions cohere into one system’ (Rawls, 1993, p. 301)....

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  • ...The goal of Rawls’s political liberalism is to nd a political conception of justice that people with different conceptions of the good can endorse, a political conception that will be ‘an overlapping consensus’ (Rawls, 1993, p. 134) between those different conceptions....

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  • ...…where people are under a veil of ignorance, that is, ‘the parties [in the original position] are not allowed to know the social position of those they represent, or the particular comprehensive doctrine of the person each represent’ (Rawls, 1993, p. 24), Rawls establishes a list of primary goods....

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  • ...Those primary goods are (Rawls, 1993, p. 181): (a) basic rights and liberties; (b) freedom of movement, freedom of association and freedom of occupational choice against a background of diverse opportunities; (c) powers and prerogatives of of ce and positions of responsibility in political and…...

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Journal ArticleDOI
TL;DR: In the face of past calls for each researcher to operate within a single paradigm, it turns out that some researche... as discussed by the authors found that some researchers operate within multiple paradigms.
Abstract: There has been much debate about the role of paradigms in mixed methods research. In the face of past calls for each researcher to operate within a single paradigm, it turns out that some researche...

122 citations


Cites background from "政治自由主义 = Political liberalism"

  • ...DP combines the ‘‘dialectical’’ approach to MMR long emphasized by Greene (2007) with the ontological concept of pluralism.5 It agrees with Rawls (1993) that reasonable pluralism (i.e., that society is composed of people with different traditions of thought and different cultures) is a positive…...

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Book ChapterDOI
01 Apr 2004
TL;DR: The authors examines the empirical view of the domestic causation of severe poverty, showing why it is false and also why the belief is so widely held in the developed world, and discusses a virtue of Singer's argument that it reaches even those who subscribe to the Purely Domestic Poverty Thesis (PDPT).
Abstract: This chapter examines in detail the empirical view of the domestic causation of severe poverty, showing why it is false and also why it is so widely held in the developed world. It focuses on the empirical view that at least in the post-colonial era, which brought impressive growth in global per capita income, the causes of the persistence of severe poverty, and hence the key to its eradication, lie within the poor countries themselves. This reasoning connects three thoughts: there are great international variations in the evolution of severe poverty. The chapter discusses a virtue of Singer's argument that it reaches even those who subscribe to the Purely Domestic Poverty Thesis (PDPT), the view that the persistence of severe poverty is due solely to domestic causes. Negative duties not to support and not to pocket gains from an unfair institutional order that foreseeably contributes to severe deprivations are weightier than the positive duty to help relieve such deprivations.

121 citations

Journal ArticleDOI
TL;DR: Individual conceptual development in moral judgment and socialization into cultural ideology co-occur, simultaneously and reciprocally, in parallel, and not serially.
Abstract: Moral judgment cannot be reduced to cultural ideology, or vice versa. But when each construct is measured separately, then combined, the product predicts powerfully to moral thinking. In Study 1, 2 churches (N = 96) were selected for their differences on religious ideology, political identity, and moral judgment. By combining these 3 variables, a multiple correlation of .79 predicted to members' moral thinking (opinions on human rights issues). Study 2 replicated this finding in a secular sample, with the formula established in Study 1 (R = .77). Individual conceptual development in moral judgment and socialization into cultural ideology co-occur, simultaneously and reciprocally, in parallel, and not serially. Individual development in moral judgment provides the epistemological categories for cultural ideology, which in turn influences the course of moral judgment, to produce moral thinking (e.g., opinions about abortion, free speech).

120 citations

DissertationDOI
09 Apr 2016
TL;DR: In this article, the authors focus on the role of the Holy Texts in the Australian curriculum and argue for the inclusion of these texts in the curriculum. But, they do not consider the use of the Scriptures in the history curriculum.
Abstract: This thesis concerns the purpose of education, and the role of Scriptures therein, centred on the Australian Curriculum. Through ACARA’s (Australian Curriculum, Assessment and Reporting Authority) commitment to “equity and excellence”, the telos of this curriculum is the formation of students who are “successful learners, confident and creative individuals, and active and informed citizens”. The Shaping of the Australian Curriculum documents offer a vision of youth who can “make sense of the world” and “work together toward the common good”. Working from a practical theology paradigm, the question animating this thesis is, What should be the place of Sacred Texts within Australian public education? Set within the broader issue of religion in education, I seek a mutually critical correlation between the vision in the Australian Curriculum and a Christian theology of education, in arguing for the incorporation of Sacred Texts within Australian “secular” schools for Year 7 to 10 students in the subjects of History and Civics and Citizenship. In Part I, I describe and interpret the place religions and their revelations occupy in overarching curriculum aims, and specific content for two subjects. At the Shaping level of curriculum philosophy, the civic goals and rhetoric of religious inclusivity suggest a meaningful role for Sacred Texts: capturing diverse visions of the common good in Civics and Citizenship; and making sense of motivations that propelled significant events in the past and shape contested interpretations in the present as studied in History. As the Shaping documents translate into the Australian Curriculum content, however, Scriptures disappear, moved into the null curriculum. This disparity calls for explanation. Employing a sociological perspective, I contend that ACARA’s treatment of religious revelation is consistent with the perspective of the classic secularisation thesis. According to this narrative, Scriptures are dangerous in Civics and Citizenship and irrelevant in History. While these assertions are deconstructed in light of the post-secular turn, I crystallise the concerns of secularists and multiculturalists alike into a “plural principle”. Across any unit of study, the incorporation of Sacred Texts must meet the criteria of relevance to curricular aims, accountability to professional educators, diversity in perspective, veracity in re-presenting the Other and critically analysing truth claims, and respect for students to determine their own beliefs and practices; it must ultimately foster the integration of a student’s life toward holistic flourishing, and help form a robust, just, inclusive and peaceful democracy. In Part II, I seek to understand what should be going on, discerning the common ground between theological and philosophical accounts of education’s end. A narrative theology of education is constructed to consider what function Scriptures may perform toward the telos of education for shalom. “God’s Curriculum” represents the core teaching and learning under divine tutelage for humanity to come of age. Across a six leg journey of Creation, the Fall, Israel, Jesus, Church, and the New Creation, we learn about work, knowledge, wisdom, reciprocity, holiness and hope. We are formed as active citizens under the liberating reign of God in the way we cultivate, repent, bless, love, reconcile, and worship. In turn, this vision suggests a meaningful role for the study of diverse Sacred Texts in restoring humanity to right relationship with the Transcendent, others, self and the planet. Through a dialectical hermeneutic, and in dialogue with Dwayne Huebner among other educational theorists, the Australian Curriculum and God’s Curriculum fuse in a vision of education for holistic flourishing. That is, education may be reimagined as aiming at responsibility, knowledge, understanding, care, inclusion and integration. Sacred Texts can be appropriately incorporated to serve the common good: preserving difference and fostering harmony in Civics and Citizenship; and discerning the wisest path to follow together in the present given our contested past in History. In Part III, I seek to change the situation, pragmatically exemplifying how this curriculum vision may be implemented as part of a school-based syllabi for the Year 8 study of freedom of speech in Civics and Citizenship, and the Year 10 study of modern conflict and migration within a globalising world in History. I develop a narrative pedagogy comprising a five-movement hermeneutic of encounter, questions, stories, synthesis and response. Adapting this model of engagement to accord with ACARA’s stipulations, I reshape practice to demonstrate how such an approach can augment the curriculum. In short, while Sacred Texts are largely silenced in secular education, they have a meaningful role to play. By engaging students in explaining, understanding and changing the world through established subjects, the selective incorporation of Scriptures can sensitise adolescents to the many sacred stories at play. In so doing, potentially transcendent revelation may illuminate and enrich our immanent frame as the one thing we must all share.

118 citations

References
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Journal ArticleDOI
TL;DR: In this paper, the authors explore an important concept in the work of the later Rawls, the idea of the reasonable, and conclude that this concept helps to bridge the gap between liberal theory and democratic practice.
Abstract: This paper aims to explore an important concept in the work of the later Rawls: the idea of the reasonable. While the concept has its roots in both Aristotle and Kant, Rawls develops a unique account of the reasonable in the light of his theory of political liberalism. The paper includes Rawlsian responses to the practical challenges of radical democrats on the one hand, and epistemological challenges to the reasonable on the other. It concludes that Rawls’s account of the reasonable helps to bridge the gap between liberal theory and democratic practice.

1,108 citations

Journal ArticleDOI
TL;DR: In this paper, the authors integrate the concern for human development in the present with that in the future, and explore the relationship between distributional equity, sustainable development, optimal growth, and pure time preference.

726 citations

Journal ArticleDOI
TL;DR: In this paper, the authors consider the materiality of change in urban Africa, focusing particularly on the kitchens of a group of first-generation pro-lifers in the Ivory Coast.
Abstract: Meaning is inscribed in the material/built environment and this article considers the materiality of change in urban Africa, focusing particularly on the kitchens of a group of first-generation pro...

635 citations

Journal ArticleDOI
TL;DR: The notion of deliberative democracy was coined by Bessette, who explicitly coined it to oppose the elitist or "aristocratic" interpretation of the American Constitution.
Abstract: roposed as a reformist and sometimes even as a radical political ideal,deliberative democracy begins with the critique of the standard practices ofliberal democracy. Although the idea can be traced to Dewey and Arendt andthen further back to Rousseau and even Aristotle, in its recent incarnation theterm stems from Joseph Bessette, who explicitly coined it to oppose the elitist or‘‘aristocratic’’ interpretation of the American Constitution.

595 citations

Journal ArticleDOI
Nancy Fraser1
TL;DR: This article propose an anaysis of gender that is broad enough to house the full range of feminist concerns, those central to the old socialist-feminism as well as identity-based conceptions.
Abstract: In the course of the last 30 years, feminist theories of gender have shifted from quasi-Marxist, labor-centered conceptions to putatively ‘post-Marxist’ culture-and identity-based conceptions. Reflecting a broader political move from redistribution to recognition, this shift has been double edged. On the one hand, it has broadened feminist politics to encompass legitimate issues of representation, identity and difference. Yet, in the context of an ascendant neoliberalism, feminist struggles for recognition may be serving less to enrich struggles for redistribution than to displace the latter. Thus, instead of arriving at a broader, richer paradigm that could encompass both redistribution and recognition, feminists appear to have traded one truncated paradigm for another – a truncated economism for a truncated culturalism. This article aims to resist that trend. I propose an anaysis of gender that is broad enough to house the full range of feminist concerns, those central to the old socialist-feminism as w...

570 citations