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Journal articles on the topic 'Communitarianism'

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Published: 4 June 2021

Last updated: 29 July 2024

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1

Divjak, Slobodan. "Communitarianism, Multiculturalism and Liberalism." Balkan Journal of Philosophy 10, no. 2 (2018): 147–63. http://dx.doi.org/10.5840/bjp201810218.

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In the first part of this text, the author exposes the main features of the liberal or civic state, because both communitarians and multiculturalists tend to criticize that type of state. Their critique of the liberal state and the liberal self as an unencumbered self is “culturalist” by its character. However, it is an expression of conceptual confusion, i.e. of their incomprehension of an essential difference between two conceptual levels: one that belongs to the purely normative rights-justifying perspective and the other that refers to the ontological perspective. Consequently, both of them reject the central liberal thesis according to which the right is prior to the good.The author agrees with an assessment of Richard Robson that multiculturalism is only a form of communitarianism. Contrary to communitarians and multiculturalists, he additionally argues that collective rights are incompatible with the civic state in its pure form because there are structural differences between civic and specific minority rights.Further, the author attempts to show that communitarianism and multiculturalism are forms of postmodernism. Namely, brought to their ultimate logical consequences, the mentioned orientations can be connected to the postmodern notion of radical, irreducible difference.In the conclusive part of the text, he summarizes the common points of communitarianism and multiculturalism and emphasizes the importance of these contemporary theoretical tendencies.

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2

Kopperi, Marjaana. "Communitarianism." Social Philosophy Today 11 (1995): 173–86. http://dx.doi.org/10.5840/socphiltoday19951113.

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3

Lacey, Nicola, and Elizabeth Frazer. "Communitarianism." Politics 14, no. 2 (September 1994): 75–81. http://dx.doi.org/10.1111/j.1467-9256.1994.tb00120.x.

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This article presents ‘Communitarianism’ in political theory as a ‘Blind Alley’. This is on the grounds that it is difficult to find a political theorist who is willing to be called a communitarian, because the literature lacks any well delineated concept of community, and because a number of awkward theoretical questions, notably about power, arise which are not clearly addressed within the literature. Furthermore, communitarianism has been a blind alley for feminists. Although feminism and so-called communitarianism share an opposition to some other varieties of social and political theory, the apparent affinities between feminism and communitarianism mask significant differences.

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4

Koh, TaeJin, and Saera Kwak. "Community and Communitarianism in Toni Morrison: Restoring the Self and Relating with the Other." Societies 11, no. 2 (June 6, 2021): 57. http://dx.doi.org/10.3390/soc11020057.

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Toni Morrison discusses the rebirth of the entire Black race through self-recovery. However, her novels are not limited to the identity of Black women and people but are linked to a wider community. Morrison might have tried to imagine a community in which Black identity can be socially constituted. In this paper, we discuss the concept of community by examining communitarianism, which is the basis of justice and human rights. Although community is an ambiguous notion in the context of communitarianism, communitarians criticize the abstract conceptualization of human rights by liberal individualists, but also see that human rights are universally applicable to a community as a shared conception of social good. Communitarianism emphasizes the role and importance of community in personal life, self-formation, and identity. Morrison highlights the importance of self-worth within the boundary of community, reclaiming the development of Black identity. In the Nancian sense, a community is not a work of art to be produced. It is communicated through sharing the finitude of others—that is, “relation” itself is the fundamental structure of existence. In this regard, considering Toni Morrison’s novels alongside communitarianism and Nancy’s analysis of community may enable us to obtain a sense of the complex aspects of self and community. For Morrison, community may be the need for harmony and combination, acknowledging the differences and diversity of each other, not the opposition between the self and the other, the center and periphery, men and women. This societal communitarianism is the theme covered in this paper, which deals with the problem of identity loss in Morrison’s representative novels Sula and Beloved and examines how Black individuals and community are formed. Therefore, this study aims to examine a more complex understanding of community, in which the self and relations with others can be formed, in the context of Toni Morrison’s works.

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5

Caney, Simon. "Liberalisms and Communitarianisms: A Reply." Political Studies 41, no. 4 (December 1993): 657–60. http://dx.doi.org/10.1111/j.1467-9248.1993.tb01663.x.

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In ‘Liberalism and communitarianism: a misconceived debate’ I argued that communitarians advance plausible descriptive and normative claims but that these are compatible with liberalism.1 I also argued that some communitarians affirm an implausible meta-ethical thesis which liberals disavow. Stephen Mulhall and Adam Swift make seven criticisms of my analysis.2 Their first three criticisms focus on my treatment of the descriptive communitarian thesis that individuals ‘conceive their identity … as defined to some extent by the community of which they are a part’.3

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6

Adeate, Tosin. "Limited Communitarianism and the Merit of Afro-communitarian Rejectionism." Filosofia Theoretica: Journal of African Philosophy, Culture and Religions 12, no. 1 (July 28, 2023): 49–64. http://dx.doi.org/10.4314/ft.v12i1.4.

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Limited communitarianism is presented as an alternative to classical communitarianism in African philosophy. Bernard Matolino, the proponent of this view, argues that personhood can be attained with the constitutive features of the self leading the process, as against the historical, classical communitarian view that prioritises the sociality of the self. He posits that it is a personhood conceived through such view as limited communitarianism that can guarantee individual rights and prioritises the claims of the individual in African philosophy. Matolino’s claim is grounded on the view that Afro-communitarianism, as presented in the classical account such as the radical and moderate communitarianism of Menkiti and Gyekye, respectively, emphasises community essence in African philosophy and hinders the expression of rights. The claim of the classical view informs the nudge to question the relevance and compatibility of Afro- communitarianism with the complex, multicultural modern African societies. As a result, limited communitarianism rejects the mechanism of Afrocommunitarianism – essentialism. While limited communitarianism appears a rejection of what is known as Afro- communitarianism, which has earned it noncommunitarian labels such as being liberal and individualist, I argue that it is simply a well- argued form of moderate communitarianism that avoids the conundrum of community.

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7

Etzioni, Amitai. "Communitarianism revisited." Journal of Political Ideologies 19, no. 3 (September 2, 2014): 241–60. http://dx.doi.org/10.1080/13569317.2014.951142.

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8

Alejandro, Roberto. "Rawls’s Communitarianism." Canadian Journal of Philosophy 23, no. 1 (March 1993): 75–99. http://dx.doi.org/10.1080/00455091.1993.10717311.

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Most discussions of Rawls’s philosophy tend to neglect the strong communitarian strand of his theory: so much so that in the debate between liberals and communitarians Rawls’s account of community has been for the most part intriguingly absent. This article is an attempt to fill in the gap by offering a discussion of the Rawlsian understanding of community as it was presented in A Theory of Justice and its possible implications for a pluralist society. At the same time, I want to take issue with one of the most influential critiques leveled against Rawls’s conception of the self: namely, Sandel’s critique of the ‘individuated subject’ that, in his view, underlies justice as fairness. Rawls’s constructions, so Sandel argues, rest on an unencumbered self that is individuated in advance and whose identity is fixed once and for all.

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9

Spence, James H. "Fragmentation and Consensus: Communitarian and Casuist Bioethics, by Mark G. Kuczewski. Washington D.C.: Georgetown University Press, 1997. 177 pp." Cambridge Quarterly of Healthcare Ethics 8, no. 2 (April 1999): 246–49. http://dx.doi.org/10.1017/s0963180199002157.

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At the level of theoretical foundations, contemporary bioethics is to a large extent Balkanized. Without difficulty, one can find contributions from communitarians, consequentialists, and feminists, as well as those who advocate “the principle approach,” an “ethics of care,” and “narrative ethics.” The problem is not so much the wide diversity of views as the lack of agreement over the basics of medical ethics. For that reason alone, any attempt to find (or induce) some harmony among these many diverse voices is a welcome addition to the literature. Fragmentation and Consensus is such an attempt. Kuczewski argues that both communitarianism and casuistry can be understood as neo-Aristotelian approaches to ethics, and that once these views are “purged of non-Aristotelian elements” communitarianism and casuistry are found to be highly complementary. In the process of constructing his theory, Kuczewski also finds room for liberal political theory and narrative ethics. The resulting amalgam is interesting, and the project ambitious.

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10

Williams, Bernard. "Left-Wing Wittgenstein." Common Knowledge 25, no. 1-3 (April 1, 2019): 321–31. http://dx.doi.org/10.1215/0961754x-7299402.

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Writing in the wake of the breakup of the Soviet Union and Yugoslavia, the moral philosopher Bernard Williams considers the opposing claims of Rawlsian liberalism, with its emphasis on pluralism and procedural fairness, and communitarianism, which instead promotes more or less culturally homogeneous societies formed around shared values. Williams shares the communitarians’ critique of Rawls’s theory as excessively abstract, questioning whether a rational commitment to pluralism as the most just social arrangement can serve as a sufficiently binding social force. He simultaneously resists, however, the conservative tendencies of the communitarians, particularly their dismissal of ethically motivated social critique. Grounded in the late philosophy of Wittgenstein, communitarians reject foundationalism, the notion that beliefs can be philosophically justified, instead regarding ideologically driven social arrangements as the result of inherently particular historical and environmental conditions. This perspective precludes rational reevaluation of a society’s status quo; if a society’s adoption of values does not depend on philosophically grounded principles, neither can those values be altered through a process of collective moral reasoning. For Williams, however, because pluralism is a condition of modern life with which even culturally homogenous communities must contend, members of modern societies are aware of alternatives to their own social model, leaving a space for self-critical reassessment. Finally, Williams suggests that the desire of cultural minorities for separate states in the post-Soviet geopolitical landscape underscores the limits of both pluralism and communitarianism, limits that all of us will need to grapple with as we confront the immediate social and political realities of modernity.

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11

Zapeka, Oksana A. "Doctrine of Communitarianism of Late N. A. Berdyaev." Vestnik slavianskikh kul’tur [Bulletin of Slavic Cultures] 66 (2022): 81–87. http://dx.doi.org/10.37816/2073-9567-2022-66-81-87.

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In his “Slavery and Freedom”, written and published in emigration, we come across Berdyaev`s notion of “communitarianism”: “…human person must live in a free communication, free communion, in communitarianism, built on Freedom and Love”. The concept of communitarianism as akin to the concept of communalism, which is according to Berdyaev came into being as a “creative discovery” of A. S. Khomyakov. In Khomyakov`s understanding communalism is first and foremost organic unity in freedom premised in commutual love. Although one should not take the idea of communitarianism as a leading in Berdyaev`s philosophy (as distinct from communalism of Khomyakov), he granted it a special attention in his teachings. “Comunitarianism” and “communalism” are related concepts, however one should hardly take them as identical. He associates “communitarianism” with notions “collective” and “communalism”. Communitarianism is a community and communality of personalities, it is personalistic, whereas in “collective reality” the person ceases to be an ultimate value. The motif of freedom in Berdyaev`s works is far more pronounced than that of Khomyakov. That is why priorities of Khomyakov and Berdyaev in their interpretations of correlation “freedom — communalism”, “freedom — communitarianism” do not align. Berdyaev links his personalism with the idea of communitarianism: personality is communitarian and reveals its image by letting in Divine personality and other human personality. He sees Freedom as the main condition of personal becoming and even the very existence of a person as a personality; this is exactly the freedom that allows man to come to terms with his unique being. Although his assertion of communitarianism as the third freedom alongside with irrational freedom, selective (the first one) and rational freedom, enlightened (second), which he distinguishes, isn`t absolutely undebatable, it may still be acceptable.

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12

Dominiak, Łukasz. "The Concept of Communitarianism in Research on a Contemporary Political Philosophy." Polish Political Science Yearbook 36, no. 1 (March 31, 2007): 186–97. http://dx.doi.org/10.15804/ppsy2007012.

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The aim of this essay is to provide a theoretically satisfactory denition of communitarianism, a denition which would be theoretically prolic and so fully substantial that it would allow to distinguish communitarianism from the other philosophical streams; and it would give us an answer as to why a given idea or thinker is categorized as communitarian. e essence of this goal is to show a rationally justied method of constructing the denition of communitarianism is aim will be achieved in three steps: 1. Showing that communitarianism related research has not been able to provide a theoretically satisfactory denition of the philosophy; 2. Identifying the causes of this theoretical failure; 3. Formulating a rational method for constructing the theoretically satisfactory denition of communitarianism.

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13

Makariev, Plamen. "Liberal Democracy And Cultural Diversity – Between Norms And Facts." Balkan Journal of Philosophy 11, no. 2 (2019): 179–86. http://dx.doi.org/10.5840/bjp201911218.

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This article has been written in response to the texts by Richard Robson (“In What Sense is Multiculturalism a Form of Communitarianism”), and Slobodan Divjak (“Communitarianism, Multiculturalism and Liberalism”) with which the Balkan Journal of Philosophy (vol. 10, no 2, 2018) started a discussion on the theme Liberal Democracy and Cultural Diversity. I try to contest the position of these two authors–that multiculturalism and communitarianism belong to one and the same paradigm in political philosophy–by pointing out essential liberal normative elements in multiculturalist theory. My main thesis is that in order to clarify the relation between multiculturalism and communitarianism, we have to differentiate between descriptive and normative communitarianism. The latter is guided, in my opinion, by values, which stand in stark contrast with the liberal ones, whilst this is not the case with multiculturalism.

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14

Chang, Ya Lan. "Communitarianism, Properly Understood." Canadian Journal of Law & Jurisprudence 35, no. 1 (January 20, 2022): 117–39. http://dx.doi.org/10.1017/cjlj.2021.21.

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AbstractCommunitarianism has been misunderstood. According to some of its proponents, it supports the ‘Asian values’ argument that rights are incompatible with communitarian Asia because it prioritises the collective interest over individual rights and interests. Similarly, its critics are sceptical of its normative appeal because they believe that communitarianism upholds the community’s wants and values at all costs. I dispel this misconception by providing an account of communitarianism, properly understood. It is premised on the idea that we are partially constituted by our communal attachments, or constitutive communities, which are a source of value to our lives. Given the partially constituted self, communitarianism advances the thin common good of inclusion. In this light, communitarianism, properly understood, is wholly compatible with rights, and is a potent source of solutions to controversial issues that plague liberal societies, such as the right of a religious minority to wear its religious garment in public.

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15

VANDEVELDE, Antoon. "Communitarianism and Patriotism." Ethical Perspectives 4, no. 3 (October 1, 1997): 180–90. http://dx.doi.org/10.2143/ep.4.3.563001.

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16

Anderson, K., P. Piccone, F. Siegel, and M. Taves. "Roundtable on Communitarianism." Telos 1988, no. 76 (July 1, 1988): 2–32. http://dx.doi.org/10.3817/0688076002.

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17

Mattson, K. "American Communitarianism Reconsidered." Telos 1991, no. 88 (July 1, 1991): 181–86. http://dx.doi.org/10.3817/0691088181.

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18

Crook, Seth. "Callicott's Land Communitarianism." Journal of Applied Philosophy 19, no. 2 (January 2002): 175–84. http://dx.doi.org/10.1111/1468-5930.00214.

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19

Woog, Pierre. "Gatekeeping and Communitarianism." Evaluation & the Health Professions 16, no. 2 (June 1993): 139–43. http://dx.doi.org/10.1177/016327879301600201.

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20

Bates, Clifford A. "Communitarianism and individualism." History of European Ideas 18, no. 5 (September 1994): 769–70. http://dx.doi.org/10.1016/0191-6599(94)90438-3.

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21

Wagner, Antonin. "Methodology and communitarianism." Voluntas 8, no. 1 (March 1997): 64–70. http://dx.doi.org/10.1007/bf02354181.

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22

Callahan, D. "Principlism and communitarianism." Journal of Medical Ethics 29, no. 5 (October 1, 2003): 287–91. http://dx.doi.org/10.1136/jme.29.5.287.

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23

Golby, Micheal. "Communitarianism and education." Curriculum Studies 5, no. 2 (July 1997): 125–38. http://dx.doi.org/10.1080/14681369700200010.

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24

Kymlicka, Will. "Liberalism and Communitarianism." Canadian Journal of Philosophy 18, no. 2 (June 1988): 181–203. http://dx.doi.org/10.1080/00455091.1988.10717173.

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It is a commonplace amongst communitarians, socialists and feminists alike that liberalism is to be rejected for its excessive ‘individualism’ or ‘atomism,’ for ignoring the manifest ways in which we are ‘embedded’ or ‘situated’ in various social roles and communal relationships. The effect of these theoretical flaws is that liberalism, in a misguided attempt to protect and promote the dignity and autonomy of the individual, has undermined the associations and communities which alone can nurture human flourishing.My plan is to examine the resources available to liberalism to meet these objections. My primary concern is with what liberals can say in response, not with what particular liberals actually have said in the past. Still, as a way of acknowledging intellectual debts, if nothing else, I hope to show how my arguments are related to the political morality of modem liberals from J.S. Mill through to Rawls and Dworkin. The term ‘liberal’ has been applied to many different theories in many different fields, but I’m using it in this fairly restricted sense. First, I’m dealing with a political morality, a set of moral arguments about the justification of political action and political institutions. Second, my concern is with this modem liberalism, not seventeenth-century liberalism, and I want to leave entirely open what the relationship is between the two. It might be that the developments initiated by the ‘new liberals’ are really an abandonment of what was definitive of classical liberalism. G.A. Cohen, for example, says that since they rejected the principle of ‘self-ownership’ which was definitive of classical liberalism (e.g. in Locke), these new liberals should instead be called ‘social democrats.’My concern is to defend their political morality, whatever the proper label.

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25

KELLER, SIMON. "Royce and Communitarianism." Pluralist 2, no. 2 (July 1, 2007): 16–30. http://dx.doi.org/10.2307/20708898.

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26

Hu, Weixi. "On Confucian communitarianism." Frontiers of Philosophy in China 2, no. 4 (October 2007): 475–87. http://dx.doi.org/10.1007/s11466-007-0030-2.

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27

Ansah, Richard, and Modestha Mensah. "Gyekye’s moderate communitarianism: a case of radical communitarianism in disguise." UJAH: Unizik Journal of Arts and Humanities 19, no. 2 (November 7, 2018): 62. http://dx.doi.org/10.4314/ujah.v19i2.4.

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28

Ansah, Richard, and Modestha Mensah. "Gyekye’s moderate communitarianism: a case of radical communitarianism in disguise." OGIRISI: a New Journal of African Studies 15, no. 1 (July 1, 2019): 1. http://dx.doi.org/10.4314/og.v15i1.1.

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29

Molefe, Motsamai. "A Defence of Moderate Communitarianism: A Place of Rights in African Moral-Political Thought." Phronimon 18 (February 22, 2018): 181–203. http://dx.doi.org/10.25159/2413-3086/2668.

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This article attempts to defend Kwame Gyekyeâ€™s moderate communitarianism (MC) from the trenchant criticism that it is as defective as radical communitarianism (RC) since they both fail to take rights seriously. As part of my response, I raise two critical questions. Firstly, I question the supposition in the literature that there is such a thing as radical communitarianism. I point out that talk of radical communitarianism is tantamount to attacking a â€œstraw-man.â€ Secondly, I question the efficacy of the criticism that MC does not take rights seriously, given that there is no account of what it means to take rights seriously in the African tradition. This criticism, insofar as it does not specify a criterion of what it means to take rights seriously, remains defective. The central contribution of this article is to call our attention to the fact that the intellectual culture of rights will surely be affected by Afro-communitarianism, which emphasises our duties to all.Â

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30

Gwara, Joyline. "Bernard Matolino’s outline of the basis for a new Afro-communitarian democracy." Arụmarụka: Journal of Conversational Thinking 2, no. 2 (January 18, 2023): 68–76. http://dx.doi.org/10.4314/ajct.v2i2.6.

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In this paper, I engage with Bernard Matolino’s proposal for a new Afro-communitarian democracy as presented in his works “An Outline of the basis of a new Afro-communitarian political theory”, “Afro-Communitarian Democracy” and “Consensus as Democracy in Africa”. In these works, Matolino proposes limited communitarianism, which he believes takes care of the challenges presented by majoritarian democracy, socialism, and consensus democracy. His main argument is that democracy is possible in Africa. But this democracy should not be understood as majoritarian, socialist or consensus since these other ideas have their foundation in Afro-communitarianism, which limits individual rights. Instead, democracy should be built on limited communitarianism, which does not diminish individual rights but provides an environment conducive to realizing individual privileges, potentials, and rights. I will go about my task by looking at how Matolino outlines the weaknesses of Afro-communitarianism and the democracy that it inspires. Secondly, I will look at his proposal for a new Afro-communitarian democracy, which he called limited communitarianism, by considering its strengths and weaknesses.

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Matolino, Bernard. "EMOTION AS A FEATURE OF ARISTOTELIAN EUDAIMONIA AND AFRICAN COMMUNITARIANISM." Phronimon 16, no. 1 (January 29, 2018): 39–61. http://dx.doi.org/10.25159/2413-3086/3811.

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Taking it to be the case that there are reasonable grounds to compare African communitarianism and Aristotleâ€™s eudaimonia, or any aspect of African philosophy with some ancient Greek philosophy,1;2 I suggest that it is worthwhile to revisit an interesting aspect of interpreting Aristotelian virtue and how that sort of interpretation may rehabilitate the role of emotion in African communitarianism. There has been debate on whether Aristotleâ€™s ethic is exclusively committed to an intellectualist version or a combination of intellectualism and emotion. There are good arguments for holding either view. The same has not quite been attempted with African communitarianism. This paper seeks to work out whether African communitarianism can be viewed on an exclusively emotional basis or a combination of emotion and intellect.

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32

Phillips, Robert L. "Communitarianism, the Vatican, and the New Global Order." Ethics & International Affairs 5 (March 1991): 135–47. http://dx.doi.org/10.1111/j.1747-7093.1991.tb00235.x.

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Pope John Paul's great vision of communitarianism and a New Global Order has yet to receive the recognition it deserves in furthering the understanding that humanity is built on religious values, without which transformations in totalitarian regimes would have been impossible. The essence of communitarianism, as put forth by the Vatican, consists of seeking middle ground between Marxist collectivism and rigid individualism and capitalism. Phillips traces the history of communitarianism through Aristotelian and Judeo-Christian writings, clarifying the proper function of the community in helping individuals help themselves by mobilizing church resources and countering anti-religious movements such as Nazism and communism. Communitarianism presents an encouraging universal notion of freedom, transcending the one-sided stances of Marxism and libertarian capitalism and promoting the vision of a unified human destiny.

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Kruger, Frans, Adré le Roux, and Kevin Teise. "Ecojustice education and communitarianism: Exploring the possibility for African eco-communitarianism." Educational Philosophy and Theory 52, no. 2 (June 11, 2019): 206–16. http://dx.doi.org/10.1080/00131857.2019.1625769.

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34

Long, Roderick T. "Immanent Liberalism: The Politics of Mutual Consent." Social Philosophy and Policy 12, no. 2 (1995): 1–31. http://dx.doi.org/10.1017/s0265052500004659.

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Part One of Marx's “On the Jewish Question” is a communitarian manifesto, one of the finest and subtlest ever penned. But has it anything valuable to offer defenders of liberalism?I think it does; for in “On the Jewish Question” Marx points to a potential danger into which communitarians are liable to fall, and I shall argue that his discussion sheds light on an analogous peril for liberals. Specifically, Marx distinguishes between a genuine and a spurious form of communitarianism, and warns that a failure to recognize this distinction may lead communitarians to embrace liberal values in communitarian guise. Using Marx's analysis as a model, I hope to show that the same distinction may be found within the liberal tradition, posing a corresponding danger (communitarian values in liberal guise) into which contemporary liberalism has in large part already fallen.

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35

Chapman, Dean. "The Individual and Social Self in a New Communitarianism." Philosophia Africana 19, no. 1 (February 2020): 1–26. http://dx.doi.org/10.5325/philafri.19.1.0001.

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ABSTRACT Some communitarians about personhood hold that human communities are metaphysically antecedent to individual persons, and that personhood comes in degrees, and that one becomes a person through ethical maturation within a community. I offer a new communitarianism that also endorses those claims. It is based partly on certain African accounts of the person—primarily Menkiti’s account—and partly on Mark Johnston’s extraordinary argument that extremely good persons are literally at one with the human community itself. The theory’s concept of the person is a novel understanding of the social self. I argue that the account helps to solve three puzzles to do with communitarian conceptions of personhood. One puzzle is about understanding the individual person as an individual. Another relates to the alleged metaphysical priority of communities over persons. And a third is a problem for the view that personhood is graded.

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36

FUJIKAWA, Ken. "Critical Examination of Communitarianism." Japanese Sociological Review 47, no. 3 (1996): 320–34. http://dx.doi.org/10.4057/jsr.47.320.

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37

Dulles, Avery. "Catholicism, Liberalism, and Communitarianism." International Philosophical Quarterly 36, no. 3 (1996): 364–65. http://dx.doi.org/10.5840/ipq199636330.

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38

Parker, Michael. "Communitarianism and its Problems." Cogito 10, no. 3 (1996): 204–9. http://dx.doi.org/10.5840/cogito19961036.

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Parker, Michael. "Beyond Liberalism and Communitarianism." Cogito 11, no. 1 (1997): 44–49. http://dx.doi.org/10.5840/cogito199711135.

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40

Spence, Keith. "Ethics, ‘Communitarianism’ and Conversation." Cogito 13, no. 2 (1999): 101–7. http://dx.doi.org/10.5840/cogito199913238.

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41

Newman, Otto, and Richard De Zoysa. "Communitarianism: The New Panacea?" Sociological Perspectives 40, no. 4 (December 1997): 623–38. http://dx.doi.org/10.2307/1389466.

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Social discontent has focused strongly on the loss of community life. Differentiation and polarization are widely deplored. Communitarianism, for a while, gave promise of healing the breach. Its program of restoring communal bonds by shoring up the moral, social, and political fabric attracted support of major political figures in all parts of the world. However, after its early startling success, the momentum proved to be short lived. The movement's disinclination to confront issues head-on, together with its reliance on personal exhortation rather than social reform, has led to decline. More recent approaches have opened up avenues of social reform. Redirecting emphasis on issues such as the widening inequality gap, the rise of the underclass, plus “the disappearance of work” could well bring Communitarianism back to the fore.

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42

Winfield, Richard Dien. "Ethical Community Without Communitarianism." Philosophy Today 40, no. 2 (1996): 310–20. http://dx.doi.org/10.5840/philtoday199640226.

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Selznick, Philip, and Daniel Bell. "Communitarianism and Its Critics." Contemporary Sociology 23, no. 6 (November 1994): 900. http://dx.doi.org/10.2307/2076120.

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Tonn, Bruce E. "Sustainability and supra‐communitarianism." Foresight 1, no. 4 (August 1999): 343–52. http://dx.doi.org/10.1108/14636689910802250.

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Kim, Yong Min. "Communitarianism and Civic Education." International Area Review 2, no. 2 (September 1999): 117–36. http://dx.doi.org/10.1177/223386599900200207.

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McCann, Gerard. "Communitarianism, education, and advocacy." European Legacy 2, no. 7 (November 1997): 1162–76. http://dx.doi.org/10.1080/10848779708579842.

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Graham, Elaine. "Pastoral care and communitarianism." Contact 125, no. 1 (January 1998): 2–9. http://dx.doi.org/10.1080/13520806.1998.11758825.

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Kymlicka, Will. "Communitarianism, liberalism, and superliberalism." Critical Review 8, no. 2 (March 1994): 263–84. http://dx.doi.org/10.1080/08913819408443338.

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Friedman, Jeffrey. "The politics of communitarianism." Critical Review 8, no. 2 (March 1994): 297–340. http://dx.doi.org/10.1080/08913819408443340.

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Lederman, Zohar. "Communitarianism and Presumed Consent." Asian Bioethics Review 6, no. 3 (2014): 302–14. http://dx.doi.org/10.1353/asb.2014.0026.

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