Book•
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
More filters
TL;DR: In this paper, the authors develop the idea that technological citizenship is an important concept in cultivating political sensitivity to technology, rather than straightforwardly correcting for the displacement of power, technological citizenship must cultivate this displacement and engage with it through contestation.
Abstract: As technology has the ability to displace power and politics, it needs to be at the centre of political concern. This article develops the idea that technological citizenship is an important concept in cultivating political sensitivity to technology. Rather than straightforwardly correcting for the displacement of power, technological citizenship must cultivate this displacement and engage with it through contestation. Drawing on insights from the critical theory of technology, this article reconceptualizes the political effects of technology as internal to both politics and technology design, rather than externalities. By recontextualizing, the critical theory aims to reshape the input space of technology design, and include a broader range of values. This conflation of the political and the technical shows remarkable parallels with the generic concept of sustainability. It is thus concluded that technological citizenship is essentially sustainable citizenship.
15 citations
TL;DR: The International Network for Interreligious and Intercultural Education (IRE) as discussed by the authors was created to promote links between Southern African and Northern European research groups working in fields related to religion and education in culturally diverse democratic societies.
Abstract: Cornelia Roux: A Memoir...I first met Cornelia Roux at a meeting of the International Seminar on Religious Education and Values held in Banff, Canada, in 1992 up in the Rocky Mountains where Alberta borders British Columbia. In addition to a packed seminar programme, there was a wonderful visit to the Columbia Icefield, and a trip in a huge Ice Explorer vehicle to the middle of the Athabasca Glacier. Cornelia and I sat together and, when we weren't taking in the wonders around us - including a walk on the glacier itself - we chatted about our work in our respective countries, hers based at the University of Stellenbosch, in the Western Cape and mine at the University of Warwick, in the English Midlands. Clearly, radical change was in process for South Africa, a country I had never visited, and which I still associated with the apartheid regime. Nelson Mandela had been released from prison in 1990, negotiations to end apartheid were under way, and two years after our meeting, in 1994, Mr Mandela was elected as President of South Africa.It was in 1994 that I began to learn significantly more about South Africa and its education system, and the changes that were taking place following Nelson Mandela's election as President. My friend and colleague Professor Wolfram Weisse, based at the University of Hamburg but with close links to South Africa, set up the International Network for Interreligious and Intercultural Education (IRE) with the specific aim of promoting links between Southern African and Northern European research groups working in fields related to religion and education in culturally diverse democratic societies. I was privileged to be invited to the first meeting in Hamburg in September 1994, a session that was also attended by colleagues from the Institute for Comparative Religion in Southern Africa (ICRSA) based at the University of Cape Town: Janet Stonier, Nokuzola Mndende, Rashied Omar and Gordon Mitchell. Under the leadership of Professor David Chidester, this group had already produced a challenging report on policy options for religion in public education in South Africa (Chidester 1992). Professor Christo Lombard from the University of Namibia in Windhoek was also a participant, giving a distinctively Namibian perspective. European colleagues, in addition to Professor Weisse and myself, included Professor Trees Andree, from the Netherlands and Professor Barbara Schenk and Peter Schreiner from Germany. The occasion was a great learning experience for me, and I began to get a better sense of perspective concerning Cornelia Roux's pioneering role at the University of Stellenbosch. Papers from the meeting were published in Weisse (1996). The group met again in 1996 at the University of Utrecht in the Netherlands (Andree, Bakker and Schreiner 1997), and we had our first meeting in South Africa, at the University of Cape Town, in 1998, under the leadership of David Chidester (Chidester, Stonier & Tobler 1999). By this time, more colleagues had been added to the group from our various countries, with the addition of members from Norway. My colleagues and I in the Warwick Religions and Education Research Unit hosted the next meeting at the University of Warwick in 2001, focusing on citizenship and religious education - a theme equally important to South Africans and Europeans - and including three South African contributions (Jackson 2003). Three years later, in March 2004, Cornelia Roux hosted the meeting of IRE at the University of Stellenbosch. This was a very rich event, concentrating on the contribution of religious education to intercultural education. The papers were published in a special issue of the South African peer reviewed journal Scriptura, with Cornelia Roux acting as Guest Editor. Papers addressed the theoretical underpinnings and concepts of intercultural education, elaborated new pedagogies and critical approaches to the subject, and reported empirical research (Roux 2005). The most recent meeting of IRE was in 2006 in Leeuwarden in the Netherlands, with a strong South African presence (including Cornelia Roux), and new colleagues from Malawi, Botswana and Zambia (ter Avest 2011). …
15 citations
Cites background from "政治自由主义 = Political liberalism"
...Rawls’ later work rejected comprehensive liberalism and defended political liberalism, regarding justice as ‘... fundamental political ideas implicit in the public political culture of a democratic society’ (Rawls 1993:223, my italics)....
[...]
TL;DR: In this paper, Falmer discusses the arguments of How Not to Be a Hypocrite: School Choice for the Morally Perplexed Parent (Routledge Falmer 2003), and discusses three questions: whether parents who disapprove of elite private schools to such an extent that they would vote to ban them are acting hypocritically or inconsistently with their principles if they send their children to such schools.
Abstract: Summarising the arguments of How Not to Be A Hypocrite: School Choice for the Morally Perplexed Parent (Routledge Falmer 2003), the article discusses three questions. The first is whether parents who disapprove of elite private schools to such an extent that they would vote to ban them are acting hypocritically or inconsistently with their principles if they send their children to such schools. My answer is that they need not be. The second is whether parents should have the option of sending their children to such schools; whether those schools should be allowed to exist. My answer is that they should not. The third is whether, given that such schools do exist, parents are justified in sending their children to them. My answer is that in certain circumstances they may be, but that most of those who opt for such schools are not justified in doing so. As long as the state school is ‘good enough’, parents should send their children to that school, even where it would not be as good for their children as wou...
15 citations
Cites background from "政治自由主义 = Political liberalism"
...Here, of course, I am alluding to Rawls’ idea, in his second book, Political Liberalism (Rawls, 1993) that, where constitutional essentials and matters of basic justice are concerned, public policies are only [ 1 5 ] legitimate where they can be justified by appeal to public reason and political values: reasons and values with which no reasonable person could disagree....
[...]
...Here, of course, I am alluding to Rawls’ idea, in his second book, Political Liberalism (Rawls, 1993) that, where constitutional essentials and matters of basic justice are concerned, public policies are only [ 1 5 ] legitimate where they can be justified by appeal to public reason and political…...
[...]
...Rawls, J. (1993) Political Liberalism....
[...]
TL;DR: In this article, the authors describe the central characteristics of fundamentalism and fundamentalist education, and the critical analysis of fundamentalist education focuses on the notion of respect for people and the education of children toward respecting people.
Abstract: This article begins with a description of the central characteristics of fundamentalism and fundamentalist education. The critical analysis of fundamentalist education focuses on the notion of respect for people. Comprehensive liberal, political liberal, and fundamentalist conceptions of respect for people are compared. The article ends with the education of children toward respecting people by asking the question, "How, in schools, should children be taught to respect other persons?" Fundamentalism is the religious phenomenon of the twentieth century. The media, the political system, and the grass roots of America have recognized that it is here and it is here to stay. (Falwell 1981, 1)
15 citations
Book•
19 Jul 2019
TL;DR: In this article, the authors present an excellent piece of work intended for public sector practitioners, academia, and students undertaking studies in public administration, economics and public management in small island developing countries or least developed countries.
Abstract: This book is written for Small Island Developing States or Least Developed Countries contemplating public sector reforms. It is an excellent piece of work intended for public sector practitioners, academia, and students undertaking studies in public administration, economics and public management. Much of the data was collected from field work in the Cook Islands and published in 2015 as part of the author's research work.
15 citations
References
More filters
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
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
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
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
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