Pluralism Without Relativism Book in PDF, ePub and Kindle version is available to download in english. Read online anytime anywhere directly from your device. Click on the download button below to get a free pdf file of Pluralism Without Relativism book. This book definitely worth reading, it is an incredibly well-written.
In this book, David B. Wong defends an ambitious and important new version of moral relativism. He does not espouse the type of relativism that says anything goes, but he does start with a relativist stance against alternative theories such that there need not be only one universal truth. Wong proposes that there can be a plurality of true moralities existing across different traditions and cultures, all with one core human question as to how we can all live together.
The current debate on religious pluralism pits exclusivism against inclusivism, with "pluralism" an uncertain alternative. The thesis of this book is that a new theory is required to relate world religions positively, without reducing them to a lowest common denominator. Thus the question "what is comparable" needs to be re-examined. While a "theory of everything" is not possible for religious data, a "modal" approach allows each religion its own integrity. The traditional Christian claim of uniqueness is balanced by more open resources from within the tradition itself, such as Logos Christology. This has potential cosmic or properly "universal" (as distinct from global) presence. Dogma is examined through scientific and aesthetic models, resulting in a more open approach to world religions. Each may be regarded as a "mode of being" related to transcendence in non-adversarial terms. Joseph C. McLelland is J.W. McConnell Professor of Philosophy of Religion Emeritus at McGill University and Robert Professor of History and Philosophy of Religion Emeritus at The Presbyterian College, Montreal. From 1975 to 1985 he also served as Dean of the Faculty of Religious Studies at McGill University. He is the author of numerous books and articles on philosophical and historical theology, and is the founding editor of The Peter Martyr Library. Among his writings are "Prometheus Rebound: the irony of Atheism, The Clown and the Crocodile, " and most recently, "Understanding the Faith: Essays in Philosophical Theology." Dr. McLelland is a former President of The Canadian Theological Society and Editor-in-Chief of " Studies in Religion/Sciences Religieuses."
Controversies about abortion, the environment, pornography, AIDS, and similar issues naturally lead to the question of whether there are any values that can be ultimately justified, or whether values are simply conventional. John Kekes argues that the present moral and political uncertainties are due to a deep change in our society from a dogmatic to a pluralistic view of values. Dogmatism is committed to there being only one justifiable system of values. Pluralism recognizes many such systems, and yet it avoids a chaotic relativism according to which all values are in the end arbitrary. Maintaining that good lives must be reasonable, but denying that they must conform to one true pattern, Kekes develops and justifies a pluralistic account of good lives and values, and works out its political, moral, and personal implications.
John J. Stuhr, a leading voice in American philosophy, sets forth a view of pragmatism as a personal work of art or fashion. Stuhr develops his pragmatism by putting pluralism forward, setting aside absolutism and nihilism, opening new perspectives on democracy, and focusing on love. He creates a space for a philosophy that is liable to failure and that is experimental, pluralist, relativist, radically empirical, radically democratic, and absurd. Full color illustrations enhance this lyrical commitment to a new version of pragmatism.
When he nished writing, he raised his eyes and looked at me. From that day I have thought about Doktor Pannwitz many times and in many ways. I have asked myself how he really functioned as a man; how he lled his time, outside of the Polymerization and the Indo- Germanic conscience; above all when I was once more a free man, I wanted to meet him again, not from a spirit of revenge, but merely from a personal curiosity about the human soul. Because that look was not one between two men; and if I had known how completely to explain the nature of that look, which came as if across the glass window of an aquarium between two beings who live in different worlds, I would also have explained the essence of the great insanity of the third Germany. PRIMO LEVI [If this is a man, pp. 111–112, in, If this is a man and The truce, trans. S. Woolf, Abacus, London, 1987] If all propositions, even the contingent ones, are resolved into identical propositions, are they not all necessary? My answer is: certainly not. For even if it is certain that what is more perfect is what will exist, the less perfect is nevertheless still possible. In propositions of fact, existence is involved. LEIBNIZ [Samtlic ̈ he schriften und briefe vol VI pt 4 Deutsche Akademie der Wissenschaften, 1449A VI 4] We live in a rule-constrained world.
The argument for metaethical relativism, the view that there is no single true or most justified morality, is that it is part of the best explanation of the most difficult moral disagreements. The argument for this view features a comparison between traditions that highly value relationship and community and traditions that highly value personal autonomy of the individual and rights. It is held that moralities are best understood as emerging from human culture in response to the need to promote and regulate interpersonal cooperation and internal motivational coherence in the individual. The argument ends in the conclusion that there is a bounded plurality of true and most justified moralities that accomplish these functions. The normative implications of this form of metaethical relativism are explored, with specific focus on female genital cutting and abortion.
This collection of recent essays confronts, from widely disparate perspectives, fundamental questions about the epistemology and semantics of religious claims. Is there any way, apart from a particular religious tradition, of knowing that the distinctive claims of a religious tradition are true or closer to truth than those of any other religion? Does 'God' in religious speech and texts refer to the same Being as does philosophical theism? A response by each contributor to the others' ideas is included.
While it is often thought that a serious theism is largely incompatible with a radical ontological pluralism, Mark McLeod-Harrison defends the claim that ontological relativism not only requires theism but is consistent with traditional Christianity. Building primarily on the work of Nelson Goodman and Michael Lynch, McLeod-Harrison spells out what is right and what is missing from contemporary pluralism. Proposing a new defence, he explains the need for God and shows how and why radical relativistic pluralism is consistent with traditional Christianity. He also explores how pluralism can be defended against the notorious "consistency challenge" and analyses the relationships among noetic irrealism, pluralism, necessity, God's nature, theories of truth, and idealism. Philosophers working in the field of realistic/antirealistic metaphysics, theologians struggling with how to put traditional Christian claims together with our postmodern situation, and those interested in a new framework For The integration of faith and theorizing will findMake/Believing the World(s)of great interest.
Isaiah Berlin is heralded as one of the great thinkers of the 20th century and this editied work by a group of distinguished scholars is an examination of an Humean liberal intellectual. Isaiah Berlin's legacy still excites intense scholarly debate.