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1

Nicoll, Scott L. "Motivational pluralism : a revision of pluralist thought." Thesis, University of British Columbia, 1988. http://hdl.handle.net/2429/28190.

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This paper is premised upon the assumption that classical pluralist theory is no longer a useful tool of explanation for contemporary western societies. In its original form, as espoused by Arthur Bentley and David Truman, pluralist theory was accepted as mainstream political thought, apparently capable of demystifying the structure and relation of power blocks within modern western democracies. As time elapsed, however, greater numbers of critics emerged and glaring inadequacies began to show through its once flawless facade. The group of neo pluralist writers were the first to attempt wholesale salvage of the model. One of their foremost considerations was the expulsion of the myth of perfect competition amongst groups. This was replaced instead, with what was then an alarming proposition: contrary to the original pluralist contention, there exists a marked tendency for power to concentrate in the hands of an elite policy community. The neo pluralists further suggested it was important to understand the structure and organization of a group if a coherent group theory of politics was to be developed. While they illustrated the undemocratic nature of the coalescence of power within pluralist society, however, various proponents of this model also suggested that groups were a functional requirement within any modern democratic governing system. A group of economic theorists, led by Mancur Olson and his rational actor model, also contributed significantly to the downfall of classical pluralism. At the same time, Olson's criticisms also undermined elements of neo pluralist thought. He argued that, contrary to both the pluralist and neo pluralist assumptions, the goals and aspirations of groups were not necessarily the product of the values and desires of the group membership. Olson argued that by virtue of the nature of the collective good, those in control of the organizational mechanisms of the group could dictate the policy goals of the group and still maintain the mandate of the group membership. Olson's paradigm also had the advantage of being analytically convenient, a precise model within which social phenomena could be neatly packaged. Further contributions have built upon Olson's' model, developing his emphasis upon the internal dynamics of the group and, in particular, the importance of group leadership. The organizational behaviouralists illustrated the utility of Olson's introduction of selective incentives, and also that it could be taken further, that material incentives were only one type of incentive. The exchange theorists further narrowed this analysis with an exclusive focus upon the relation between the entrepreneur and the group membership and characterizing it as an exchange of value. They adopted Olson's leadership focus but incorporated non-material incentives within their framework. The end result is the potential for the development of a coherent and effective analytical tool. With the systemic level of analysis provided by the neo pluralist framework, recent contributions to group theory may make possible an interest group theory of politics capable of providing a level of insight into social phenomena previously unavailable to proponents of this theoretical tradition. It is thus the object of this paper to combine elements of group analysis previously considered distinct. Terry Moe builds upon Olson's analysis, illustrating that individuals will form organizations for reasons of a non-economic nature. While the interaction of groups within contemporary society has been shown to differ from the original conception of the classical pluralists, the neo pluralist perspective, with the addition of Moe's insight, holds the potential for a valuable analytical tool.
Arts, Faculty of
Political Science, Department of
Graduate
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2

Ferret, Juan. "Dynamic pluralism : a pluralist framework for science /." view abstract or download file of text, 2003. http://wwwlib.umi.com/cr/uoregon/fullcit?p3095244.

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Thesis (Ph. D.)--University of Oregon, 2003.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 253-263). Also available for download via the World Wide Web; free to University of Oregon users.
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3

Fishkin, Joseph. "Opportunity Pluralism." Thesis, University of Oxford, 2009. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.504145.

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4

Richardson, Kevin Andrew. "Grounding pluralism." Thesis, Massachusetts Institute of Technology, 2017. http://hdl.handle.net/1721.1/113777.

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Thesis: Ph. D. in Philosophy, Massachusetts Institute of Technology, Department of Linguistics and Philosophy, 2017.
Cataloged from PDF version of thesis.
Includes bibliographical references (pages 93-98).
My dissertation consists of a series of papers on grounding pluralism, the broad view that there are multiple kinds of metaphysical grounding relations. Specifically, I argue that there are three species of grounding: why-grounding (which tells us why things are the case), how-grounding (which tells us how things are the case), and what-grounding (which tells us what it is for things to be the case). I call the resulting view wh-pluralism. I show how wh-pluralism can resolve various debates within metaphysics.
by Kevin Andrew Richardson.
Ph. D. in Philosophy
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5

Viebahn, Emanuel. "Semantic pluralism." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:b7b744c1-0c4a-4b86-a6ff-ff5156184f76.

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This thesis defends Semantic Pluralism, the view that sentences express sets of propositions in context. It puts forward two arguments against Contextualism, the main opposing view, on which each sentence expresses exactly one proposition in context. It spells out two versions of Pluralism: Flexible Pluralism, which takes most sentences to be context-sensitive, and Strong Pluralism, which denies that context-sensitivity is widespread. And it defends Flexible Pluralism and Strong Pluralism from a number of objections.
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6

Henson, Shaun C. "God as unifier or pluralist? scientific fundamentalism, metaphysical pluralism, and the Christian God." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.440719.

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7

Bakdur, Eser. "Pluralism In Science." Master's thesis, METU, 2009. http://etd.lib.metu.edu.tr/upload/3/12610827/index.pdf.

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This thesis examines the ineliminable status of pluralism in contemporary sciences, especially in biology. Pluralism in science is endorsed to avoid loss of knowledge, unproductive debates and explanatory inflexibility while the plurality indicates the disunited nature of knowledge in some areas. The pluralist stance approach, as an epistemological stance, argues that it is possible to reduce modest forms of pluralism to sophisticated forms of monism. However, the pluralist stance is vulnerable to the monist challenge that today&rsquo
s science is incomplete and brings a sort of epistemological disorder to scientific territory. This thesis tries to answer the following question: is it more beneficial if a modest form of pluralism is adopted for a better scientific practice? Integrative pluralism as a type of modest pluralism can be as pragmatic as the pluralist stance, without seeking theoretical unification but advocating explanatory resolution for a better scientific conduct.
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8

Jaklic, Klemen. "European constitutional pluralism." Thesis, University of Oxford, 2007. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.486999.

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Constitutional pluralism is a novel branch within constitutional thought and has its origin in the scholarship about the new Europe and its constitutionalisation. It differs from the traditional hierarchical understanding of constitutionalism, according to which there is always a single ultimate constitutional authority over each state territory (monism), and argues that we should instead conceive of constitutionalism in pluralist terms. We should understand that there are several heterarchically coexistent constitutional authorities over a shared territory, of which none is ultimately superior over the other. It will be argued that this is the normatively superior path, even a historic opportunity, for Europe to take. The dissertation begins by examining in detail the various existing theories comprising the branch, and maps them out in an analysis that goes beyond mere restatement. Contrary to common belief, it is argued that these versions of pluralism are strikingly different and often even represent distinct as well as conflicting. discourses. It is nonetheless concluded - contrary to one recent criticism - that the theories can be seen as constituting a unique novel branch with a common core, provided that the latter is understood in a particular way. This thereby clarifies this branch of study. The focus then turns to assessment. There is appraisal of the internal coherence of each version of pluralism, and this is followed by an assessment that confronts the different values underlying the distinct theories. This provides the foundation for the elaboration of a superior conception of constitutional pluralism, which is the most promising further development for the branch as a whole. This leads to an elaboration of some building blocks of Europe's meta-constitution.
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Cohen, Joshua. "Pluralism and Proceduralism." Chicago-Kent Law Review, 1994. http://hdl.handle.net/1721.1/5445.

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10

Midgley, Gerald Robert. "Unity and pluralism." Thesis, City University London, 1992. http://openaccess.city.ac.uk/7893/.

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The central theme of this thesis is methodological pluralism in systems science: that is, how it might be possible to draw upon different systems methods that are traditionally thought to be based in incommensurable paradigms. The thesis is split into three sections. Section One begins by reviewing ideas about pluralism as they have been expressed in the literature on Critical Systems Thinking. This section also sets out the basic 'problem' pluralists have to deal with - that the approaches drawn upon are usually thought of as philosophically contradictory. An initial (partial) resolution of the problem is presented. Section Two takes a step back in order to examine why the focus upon pluralism is important. Here the social and ecological contexts of the debate are explored. It is discovered that many of the issues we are currently dealing with in systems science, especially complex global issues, can only be dealt with adequately through a pluralist research practice. Section Three looks at the implications of these social and ecological arguments for a pluralist systems science, and reexamines some of the philosophical ideas lying behind Critical Systems Thinking. Through this reexamination a different understanding of ontology begins to emerge. Having developed a set of interlinked arguments ranging from the ontological to the practical, the thesis concludes with an assertion that pluralism is actually necessary for the continued legitimation of systems science.
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11

Millsop, Rebecca Victoria. "Precisifying art pluralism." Thesis, Massachusetts Institute of Technology, 2016. http://hdl.handle.net/1721.1/107093.

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Thesis: Ph. D., Massachusetts Institute of Technology, Department of Linguistics and Philosophy, 2016.
Cataloged from PDF version of thesis.
Includes bibliographical references (pages 105-110).
This dissertation explores the legitimacy of art pluralism-the thesis that there are multiple, valid accounts of art. In 2011 Mag Uidhir and Magnus introduced the idea of art pluralism to revive the debate over the definition of art. This discussion has been pushed aside over the past half a century because all proposed accounts prove fallible under scrutiny. The overarching goal of this dissertation is to determine how this new approach-art pluralism-might prove useful in obtaining a satisfactory theory of art. In the first chapter, I introduce art pluralism with the aid of species pluralism the thesis that there are multiple, legitimate species accounts. I go on to criticize the arguments for art pluralism provided by Mag Uidhir and Magnus and go on to provide a stronger, direct argument for art pluralism. In the second chapter, I consider the nature of pluralism in depth by introducing the notion of a complex kind. I claim that all pluralistic kinds are complex kinds and that there are multiple ways a kind can be complex. A kind is complex if and only if more than one account is required to explain its unification and working out the nature of this unification results in the precisification of that complex kind. I go on to precisify species pluralism as an example of this process. In the third and fourth chapters, I demonstrate how each of the relevant art accounts-institutional, historical, and aesthetic-succeed and fail in providing the satisfactory account of art on their own. Instead we must understand these accounts as structurally dependent on one another. I describe the result of this particular structural dependence focal-looping pluralism. In the conclusion, I acknowledge the importance of pluralism throughout the narrative of this dissertation but I am forced to question whether or not the thesis I end up arguing for is really best understood as pluralistic. I argue that art is best understood as a complex, not a pluralistic, kind and that the monist/pluralist dichotomy should be understood as less informative than the simple/complex kind distinction more generally.
by Rebecca Victoria Millsop.
Ph. D.
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12

Noronha, Albert. "Trinity and the plurality of religions Jacques Dupuis' Trinitarian approach to religious pluralism /." [S.l. : s.n.], 2008. http://nbn-resolving.de/urn:nbn:de:bsz:25-opus-55090.

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13

Neumann, Khamille. "Medical pluralism in Guatemala." Pullman, Wash. : Washington State University, 2010. http://www.dissertations.wsu.edu/Thesis/Spring2010/k_neumann_020510.pdf.

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Thesis (M.A. in cultural anthropology)--Washington State University, May 2010.
Title from PDF title page (viewed on June 2, 2010). "Department of Anthropology." Includes bibliographical references (p. 76-83).
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14

Hiruta, Kei. "Making sense of pluralism." Thesis, University of Oxford, 2012. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.568563.

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Political theorists in the last few decades have developed three distinct kinds of pluralism, as they attempt to imagine a political life appropriate for an increasingly complex world characterised by the excessively unifying forces of globalisation and the potentially divisive forces of mass migration and multiculturalisation. 'Value pluralism' theorises the inherently conflicting nature of human value, providing us with a way of approaching moral, cultural, and political conflict; 'democratic pluralism' considers the nature of intermediate groups in civil society and their role to viable democratic politics; and 'agonistic pluralism' commends an ideal of democratic life where citizens actively and expressively engage in political activities to acquire a sense of identity and solidarity. Contemporary debates over value, democratic and agonistic pluralisms have taken place largely in isolation with each other; this thesis challenges the convention and offers a first comprehensive analysis of the contemporary pluralist ideas and their simultaneous emergence in the mid-twentieth century. The first part of the thesis discusses the pioneering formulations of value, democratic and agonistic pluralisms in the works of Isaiah Berlin, Robert Dahl, and Hannah Arendt, and analyses how those works have shaped the post- ,;.. 1980s debates. The second part considers why multiple kinds of pluralism emerged as they did in the 1950s and 1960s. It argues that Berlin, Dahl and Arendt all appealed to the idea of 'the plural' as they attempted to propose antidotes to multi dimensionally monist totalitarianism, and that they formulated different pluralist antidotes because they theorised the nature and role of political theory differently and accordingly focused on different aspects oftotalitarianism. The lesson to be learnt from the mid-twentieth century is that real-world changes pose complex monist challenges to multiple aspects of life, so that those who care about pluralism must overcome today's fragmentation of pluralist discourses and become acquainted with diverse vocabularies to mobilise multiple pluralist ideas.
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Fowler, Timothy M. "Liberalism, pluralism and education." Thesis, University of York, 2010. http://etheses.whiterose.ac.uk/1125/.

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The thesis is an investigation into the proper way a liberal education system should respond to the diversity of opinions that are held in modern societies. The work primarily engages with the philosophy of John Rawls as laid out in his book Political Liberalism. The first section of the thesis defends Rawls' account from its most prominent critics. In particular, I defend Rawls’ response to pluralism. Following this, I analyse the application of political liberalism to education. This reveals a serious problem with Rawls' account: while Rawls responds fairly to pluralism in the case of adults, his model fails to consider the implications of education for children themselves. I develop this objection into an internal problem for Rawls’ theory by showing that children must be counted as full members of the community, which means they cannot be ignored when considering issues of legitimacy. I show that political liberalism, as defended by Rawls, is blind to the effects of different schemes of education on the welfare of children. In light of this, I show that children could reasonably reject Rawls' account; a conclusion which renders Rawls’ model illegitimate. The thesis thus shows that political liberalism fails to deal adequately with the case of education. Further, this case study reveals internal problems with the theory that go beyond the particular example of education. After highlighting this problem, I propose a modification to Rawls' account which can both better respond to the case of education and remain faithful to the core goals of political liberalism. My account is less deferential to parents' wishes than is Rawls’ model, but it does not depend on one contested view of the good life.
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16

VANINI, IRENE. "PLURALISM AS IT IS, PLURALISM AS IT SHOULD BE. A CASE FOR MODUS VIVENDI." Doctoral thesis, Università degli Studi di Milano, 2017. http://hdl.handle.net/2434/490544.

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Pluralism is an inescapable feature of contemporary liberal societies and it raises the demand for a normative strategy to face the disagreement it generates. Contemporary debates in normative political theory deal with pluralism by proposing a variety of solutions to prevent it from degenerating into unmanageable conflicts. The most prominent and dominant theoretical paradigm is John Rawls’s theory of political liberalism, that dissolves the dangerous potential of political disagreement by imposing a discipline of pluralism. This work is guided by the question: is there a way to govern the undesirable consequences of pluralism that does not imply a disciplining of pluralism itself? The goal is to find a solution to the problem of pluralism, a strategy for its management able to preserve its features without putting order, peace and stability at risk. Along with modus vivendi scholars and contrary to the Rawls outlook on modus vivendi, this work is committed to show that modus vivendi contains the potential to give an answer to the pluralism of beliefs and not just to the plurality of goals. Modus vivendi is here regarded as an independent political project, capable of providing an answer to pluralism whilst representing a valuable alternative to political liberalism. I commence my analysis challenging the Rawlsian paradigm of political liberalism, starting with an assessment of his version of pluralism, reasonable pluralism, and of what I call the “tools” that political liberalism puts in place to contain the effects of reasonable pluralism and to attain a form of strong and enduring consensus. I then turn to the appraisal of modus vivendi solutions. I define the Rawlsian understanding of modus vivendi (which I called “Rawlsian modus vivendi”, RMV) as the black mirror of political liberalism since it is entirely thought out to perform an ancillary role with respect to the purposes of it. The pars construens on this work is dedicated to the project of re-thinking modus vivendi along the dynamics of compromise, a model that I call “compromise modus vivendi” (CMV). I argue that CMV should fall within the scope of non-ideal realist political theory and that it is normative as it demands that citizens have an attitude to compromise, specified by a list of requirements. I observe how the dynamics of CMV result in a specific form of consensus that does not require any selection of reasons and a specific form of stability (light stability) that mirrors such openness to plural reasons. I conclude that CMV has the virtue of being a desirable and practicable solution while respecting pluralism in its actual form.
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Cardoso, Vivianne Lindsay. "Diversidade cultural do cinema brasileiro : um estudo da efetividade das políticas públicas /." Bauru, 2018. http://hdl.handle.net/11449/157389.

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Orientador: Juliano Maurício de Carvalho
Banca: Carlo José Napolitano
Banca: Antonio Francisco Magnoni
Banca: Eula Dantas Taveira Cabral
Banca: Catalina Norminanda Montoya Vilar
Resumo: A pesquisa propõe, por meio de um recorte histórico entre 2006 e 2016, analisar a efetividade das políticas públicas de comunicação voltadas à diversidade cultural no cinema brasileiro. Considerando fatores econômicos, sociológicos e culturais visa identificar se as mesmas estão sendo efetivas para a proteção, promoção e desenvolvimento da diversidade cultural no país. Trabalha-se como a hipótese de que as políticas públicas não estão sendo efetivas, não atendendo a todos objetivos propostos na regulação. Utiliza-se como fundamentação teórica-metodológica o materialismo histórico-dialético. Adota-se pensadores oriundos dos Estudos Culturais e da Escola Francesa para auxiliar na sistematização do conceito de diversidade cultural. A partir dos dados levantados, aplica-se análise de efetividade das políticas públicas envolvendo eficácia, eficiência e equidade, além de metodologia específica para análise de área para indústria audiovisual, trabalhando com mapeamento e desenvolvimento de indicadores. Como resultados encontrados são identificados movimentos econômicos de tendência a concentração e homogeneização especialmente dos processos de distribuição e consumo cinematográficos no Brasil, corroborando a hipótese proposta.
Abstract: The research proposes, through a historical review between 2006 and 2016, to analyze the effectiveness of public communication policies aimed at cultural diversity in Brazilian cinema. Considering economic, sociological and cultural factors, it aims to identify if they are being effective for the protection, promotion and development of cultural diversity in the country. The hypothesis is that public policies are not being effective, not meeting all objectives proposed by the regulation. The historical-dialectical materialism is used as theoretical-methodological foundation. Authors from Cultural Studies and the French School are used to help systematize the concept of cultural diversity. Based on gathered data, effectiveness analysis of public policies are performed considering efficacy, effectiveness and equity, besides specific methodology to audiovisual industry analysis, working with mapping and performance indicators development. As results, are identified economic movements with tendency to concentration and homogenization, especially considering the processes of distribution and cinematographic consumption in Brazil, corroborating the hypothesis proposed.
Doutor
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18

Awade, Marcelo. "Pluralismo epistemológico e sincretismo cultural: uma resposta às controvérsias da ecologia teórica." Universidade de São Paulo, 2016. http://www.teses.usp.br/teses/disponiveis/41/41134/tde-19072016-154651/.

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Tradições acadêmicas no ensino da ecologia, assim como livros-texto convencionais redigidos de forma enciclopédica muitas vezes mascaram uma história de grandes controvérsias que existe por trás dos fundamentos teóricos desta disciplina. Muitos ecólogos são formados sem se darem conta dos diversos debates conflituosos que certamente circundam o corpo teórico de seus programas de pesquisa. Contudo, basta um aprofundamento mínimo na literatura para que se perceba a grande confusão que se transformou a formalização teórica da ecologia. Com suas raízes na história natural do século XIX e com uma ênfase empiricista, a ecologia passou por uma fase de formalização teórica calcada em uma episteme dedutivo-nomológica e na modelagem matemática de sistemas dinâmicos no começo do século XX. Este enfoque no aspecto conjectural da ecologia se consolidou na década de 1960 e muitos pesquisadores passaram a alegar que este seria o método ideal para a formalização de teorias sólidas e gerais. Entretanto, na década seguinte se inicia um contra-movimento, que criticou duramente esta escola alinhada ao pensamento dos físicos, culminando em debates que resultaram em posturas de radicalismo extremo em relação a qual é o objeto de estudo da ecologia e como o ecólogo deve proceder em sua atividade. Neste momento, passa a ser crucial que o cientista se volte à filosofia e à história das ciências para entender mais profundamente as origens e os motivos dessas confusões. Este conhecimento se faz necessário para que o ecólogo possa se posicionar criticamente dentro destas controvérsias e assim (re)definir seu próprio programa de pesquisa com mais coerência. Contudo, é preciso estar preparado para uma jornada psicologicamente intensa. Para muitos, esta empreitada histórico-filosófica gera um sentimento de frustração (no mínimo um grande desconforto intelectual) ao perceberem que a epistemologia não provê uma resposta simples e consensual para perguntas muito básicas como: o que é um conhecimento cientificamente válido? Quais são os fundamentos da teoria ecológica? A falta de treinamento em epistemologia associado à uma relutância psicológica em se envolver na área, mantiveram grande parte dos ecólogos afastada do debate filosófico, fazendo com que alguns equívocos sobre a ciência ecológica se propagassem por gerações. Assim, disputas intermináveis se sucederam na literatura dividindo os ecólogos ao invés de unir-los. Criou-se uma sensação geral de que há uma dicotomia entre teoria e empiria (também vista na forma de uma dicotomia conjectura-inferência), o que me parece um problema grave pois essa divisão é ilusória; a ciência é uma fusão desses dois componentes. Esta percepção dicotômica se estende a outros temas epistemológicos muito relevantes (\\textit{e.g.} indução ou dedução, descrição de padrões ou explicação por processos e mecanismos causais, generalidade ou precisão), o que a meu ver é prejudicial para um avanço fluente do conhecimento. Esta tese é uma tentativa de contextualizar historicamente o desenvolvimento do pensamento ecológico e revisar criticamente o debate epistemológico científico, assim como algumas controvérsias heurísticas relacionadas à modelagem de padrões e processos ecológicos, para então prover um argumento favorável ao pluralismo epistemológico na ecologia. Ao final, faço uma síntese das controvérsias epistemológicas, apresentando uma proposta de como conceber um programa de pesquisa em ecologia aberto ao pluralismo epistemológico. Para isso, valerei-me da noção de caixa preta epistemológica e de redes complexas de conhecimento tanto para mostrar que o pluralismo epistemológico pode ser visto como uma questão cultural intrínseca da ciência, como também para sugerir que uma postura colaborativa em detrimento de uma competitiva (conflituosa) é muito mais intuitiva e coerente para um ecólogo do século XXI. Acredito que uma predisposição ao sincretismo cultural em detrimento de um etnocentrismo “irracional” tem grande potencial de catalisar o avanço atravancado e controverso da ciência ecológica
Academic traditions in teaching ecology, as well as conventional encyclopedical textbooks often mask a history of great controversies behind the theoretical bases of this discipline. Many ecologists are trained without realizing the many conflicting debates that surround the theoretical body of the research programs they are inserted in. However, a simple deepening in the literature is enough to sense the confusion that theoretical formalization of ecology has become. With its roots in 19th century natural sciences and with empiricist emphasis, ecology went through a phase of theoretical formalization based on a deductive-nomological epistemology and in mathematical modeling of dynamic systems in the beginning of 20th century. This focus on the conjectural aspect of ecology consolidated in the 60\'s and many researchers claimed this would be the ideal method to formalize solid and general theories. Yet in the following decade a counter-movement began, strongly criticizing this school of thought aligned with physicists, culminating in debates that resulted in extreme radicalism regarding the definition of ecology\'s study subject and how the ecologist should proceed in his activity. At this point it becomes crucial to the scientist to face philosophy and the history of sciences to further understand the origins and reasons for these confusions. This knowledge enables the ecologist to critically position oneself within these controversies and thus (re)define his own research program coherently. One should be prepared however, for an intense psychological journey. For many this historical-philosophical quest brings a sense of frustration (a great intellectual discomfort at least) since the epistemology does not provide a simple and consensual answer to basic questions such as: what is a valid scientific knowledge? What are the bases of ecological theory? This way, the lack of training in epistemology associated with psychological reluctance to get involved in this area, have kept most ecologists away from the philosophical debate, allowing some mistakes and misconceptions about the ecological sciences to propagate for generations. Thus, endless disputes in the literature divided ecologists instead of uniting them. A general sense was created that there is a dichotomy between theory and empiricism (also seen as a dichotomy between conjecture-inference), which seems to me as a serious problem given this division is illusory; science is the fusion of these two components. This dichotomous perception extends to other very important epistemological themes (e.g. induction or deduction, pattern description or explanation through causal processes and mechanisms, generality or precision), what hampers the advancement of ecological knowledge. This thesis is an attempt to contextualize historically the development of ecological thought and critically review the scientific epistemological debate, as well as some heuristic controversies related to modeling of ecological patterns and processes, to provide a favorable argument towards an epistemological pluralism in ecology. Finally, I synthesize the epistemological controversies, proposing how to conceive a research program in ecology opened to epistemological pluralism. For such I\'ll make use of the notion of an epistemological black box and of complex knowledge networks, both to show that epistemological pluralism can be seen as a cultural matter intrinsic to science, and also to suggest that a collaborative attitude instead of a competitive (conflicting) is much more intuitive and coherent with the 21st century ecologist. I believe that a predisposition to cultural syncretism in place of an “irrational” ethnocentrism has great potential to catalyze the advancement of the hampered and controversial science of ecology
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Atack, Ian James. "Moral pluralism and contingent pacifism." Thesis, University of Ulster, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.339341.

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Ross, Mathias M. "The pluralism of Paul Tillich." Thesis, University of Edinburgh, 1997. http://hdl.handle.net/1842/30707.

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This study seeks to evaluate Paul Tillich's theological bases for affirming the validity and compatibility of the many understandings of reality, especially as they bear on important issues in the theology of religions. This will be done by addressing two related problems in Tillich's approach to the religious. The first has to do with difficulties in suggesting that Tillich's theology of religions is pluralist, because some of his statements seem to reflect an 'absolutist' stance and others a 'universalist' one. We discuss relevant theological definitions of Tillich's and his observations of other religions and their important concepts to show that he does not claim superiority for Christianity a priori. Despite his observation of certain unique features of Christianity, he does not put forward criteria from Christianity and show that other religions do not satisfy them. His criteria, actually, are formal and derive from (1) his larger definition of religion as ultimate concern, (2) the type-determining elements of religion, and (3) the nature of religious symbols. Tillich's concept of religion indicates his pluralist stance by reason of its identification and treatment of 'motives' present in the 'prereligious and religious life" of humans, including secular movements which have a religious source. The type-determining elements, namely the sacramental, the mystical and the ethical, are seen as uniting differently to embody themselves in various forms in the concrete religions, thereby providing a religious typology that would facilitate understanding in intra-religious and inter-religious contexts. This typology therefore affirms the uniqueness of every religion, and the important role of historical and cultural determinants in the making of the special forms. So Tillich's apologetic intent, which drives him to show Christianity as having actualised the various typological elements, despite distortions which Christianity, like any other religion, cannot avoid, is that of demonstrating the nature and dynamics of religion from one example, namely Christianity, rather than that of claiming Christian superiority.
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21

Hedén, Alice. "Religious pluralism : A comparative study of the correlation between religious societies and stable religious pluralism." Thesis, Uppsala universitet, Teologiska institutionen, 2021. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-446803.

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22

Rosenquist, Joachim. "Pluralism and unity in education : on education for democratic citizenship and personal autonomy in a pluralist society." Doctoral thesis, Örebro universitet, Akademin för humaniora, utbildning och samhällsvetenskap, 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:oru:diva-15487.

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The overarching theme of this thesis concerns the possibility of balancing the values of unity and pluralism in education in developed nation states characterized by an increasing pluralism when it comes to the beliefs and values of its citizens. The author suggests that democracy has a normative basis in the principle of reciprocity which can be supported in an overlapping consensus by reasonable persons who differ in their moral, religious and philosophical beliefs. It is argued that this basis mandates a deliberative kind of democracy and that certain implications follow for how to understand the relation between democracy and individual rights, between democracy and religious belief and speech, and between rationality and deliberation, among other things. The author proceeds to discuss three educational issues in relation to the principle of reciprocity and its implications: 1. The legitimacy and content of a mandatory citizenship education, 2. Children’s rights to develop personal autonomy, 3. The opportunity for parents and children to choose which school children attend. These issues are important in relation to the question of how to balance unity and pluralism in education in that they concern the promotion of certain common beliefs, values and dispositions among citizens or the creation of a system of choice between schools with different profiles. The purpose of the discussion is to construct a theoretical position which balances the values of unity and pluralism in education, by giving diversity its due (contra communitarianism) while upholding a measure of unity (contra libertarianism and radical multiculturalism) which is located in the democratic and autonomy- promoting purposes of education rather than (exclusively) in its economic/vocational purposes (contra neo-liberalism). The discussions make use of political philosophy, educational philosophy and empirical research carried out by other researchers.
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23

Nimonte, Bêtiboutinè Georges Malkiel. "Le droit pénal africain sous tensions : entre tradition et modernité." Thesis, Perpignan, 2019. http://www.theses.fr/2019PERP0007.

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En portant son regard sur le droit dans les pays d’Afrique francophone, une constante apparaît, le conflit entre tradition et modernité ou entre coutume et droit moderne. Le droit pénal n’échappe pas à ce conflit qui a un impact sur la politique criminelle des États depuis les indépendances jusqu’à nos jours. C’est pourquoi une réflexion sur « le droit pénal africinsous tension : entre tradition et modernité » mérite d’être menée. En effet, les études et articles foisonnent sur la question de la tradition et de la modernité en droit. Le plurijuridisme qui en résulte a aussi fait l’objet de nombreuses études. Mais ces études font très rarement cas de l’impact de cette situation sur les politiques criminelles étatiques. On constate également, au-delà de la seule critique de principe du mimétisme, une absence d’études spécifiques sur les conséquences de ce conflit sur la qualité des législations. D’ailleurs, ce mimétisme suffit-il à lui seul à expliquer ce conflit et ses conséquences sur la vie juridique ? La présente étude ne manque donc pas d’intérêt et constitue un apport à la perception de la situation juridique des Etats d’Afrique francophone en matière pénale tout autant qu’elle propose la construction d’un Droit Africain
By focusing on the law in the countries of Francophone Africa, a constant appears, the conflict between tradition and modernity or between custom and modern law. Criminal law is not immune to this conflict, which has an impact on the criminal policies of states since independence to the present day. This is why a reflection on "criminal law in French-speaking African countries between tradition and modernity" deserves to be carried out. Indeed, studies and articles abound on the question of tradition and modernity in law. The resulting plurijuridism has also been the subject of many studies. But these studies rarely mention the impact of this situation on state criminal policies. Beyond the mere criticism of mimicry, there is also a lack of specific studies on the consequences of this conflict on the quality of legislation. Moreover, is this mimicry enough to explain this conflict and its consequences on legal life? The present study does not lack interest and constitutes a contribution to the perception of the legal situation of the States of Francophone Africa in criminal matters just as much as it proposes the construction of an African Law
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Macena, Janaina de Oliveira. "A diversidade cultural no currículo e na concepção de docentes : caminhos inclusivos em discussão /." Bauru, 2017. http://hdl.handle.net/11449/151289.

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Orientador: Vera Lúcia Messias Fialho Capellini
Banca: Monica Pereira dos Santos
Banca: Kester Carrara
Resumo: O notório destaque assumido por questões sociais relacionadas a diversidade cultural no atual cenário mundial é o tema central da discussão do presente trabalho. A temática da diversidade cultural foi abordada no contexto educacional através do currículo do Estado de São Paulo e do relato de professores do ensino fundamental ciclo I. A investigação buscou analisar e interpretar os resultados encontrados para a presença da diversidade cultural nas Orientações Curriculares do Estado de São Paulo e na Coleção Ler e Escrever distribuída para todas as escolas estaduais. A análise desses dois documentos aconteceu a partir da busca por palavras, através do software MAXQDA. A opinião dos professores foi levada em consideração a partir da aplicação de um questionário desenvolvido pela própria pesquisadora, em que os resultados obtidos foram comparados com os resultados obtidos nos documentos. Para o embasamento teórico assumiu-se os Estudos Culturais a partir de Hall (1997) como referência para o entendimento de cultura e a Teoria Histórico-Critica como norte conceitual para uma concepção de homem em constante desenvolvimento, capaz de transmitir conhecimento através da linguagem, sujeito transformador da realidade e por ela transformado, constituindo-se plenamente no contato e convívio social. Silva e Moreira (1995) e Candau (2005, 2011) foram os principais autores considerados na discussão sobre o currículo e a necessidade de questioná-lo, transgredi-lo. Santos (2000) e Capellini (2... (Resumo completo, clicar acesso eletrônico abaixo)
Abstract: The important emphasis given by social issues related to cultural diversity in the current world scenario is the central theme discussed in this work. The theme of cultural diversity was addressed in the educational context through the curriculum of the Sate of São Paulo and the report of elementary school teachers. The research aimed to anlyze and interpret the results related to cultural diversity in the São Paulo State Curriculum Guidelines and in the "Coleção Ler e Escrever", which were distributed for all state schools. The analyisis of these two documents was carried out from a world search using the MAXQDA software. The teachers' opinion was obtained form a questionnaire developed by the researcher and their responses were compared with the results obtained in the documents. Hall (1997) and Cultural Studies authors were used as a reference for the understanding of culture and the Historical-Critical Theory was the conceptual guide for discussing a concept of humanity in frequent development, that is able to transmist knowledge through language and able to modify reality and be transformed by it. Silva and Moreira (1995) and Canday (2005, 2011) were the main authors considered for the discussion about the curriculum and the necessity to question and transgress it. Santos (2000) and Capellini (2009) grounded the understanding of inclusive education. The results showed that cultural diversity is part of the curriculum, but is insufficiently addressed in the parameters and occurrences analysed. Consistent with this, theachers find it difficult to address some themes in the classroom (especially sexuality, gender and religion) and expressed little theoretical knowledge on the subject... (Complete abstract electronic access below)
Mestre
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25

De, Lisle Linda B. "Structuralism pluralism and editorial page representation." Online access for everyone, 2006. http://www.dissertations.wsu.edu/Thesis/Spring2006/l%5Fdelisle%5F050106.pdf.

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26

Desaulniers, Angela J. "Rossian Moral Pluralism: A (Partial) Defense." unrestricted, 2006. http://etd.gsu.edu/theses/available/etd-04252006-195044/.

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Thesis (M.A.)--Georgia State University, 2006.
Title from title screen. Andrew Altman, committee chair; Peter Lindsay, Dr George Rainbolt, committee members. Electronic text (70 p.) : digital, PDF file. Description based on contents viewed May 7, 2007. Includes bibliographical references (p. 69-70).
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Teshome, Wondwosen [Verfasser]. "Medical Pluralism in Ethiopia / Wondwosen Teshome." Aachen : Shaker, 2006. http://d-nb.info/1166514145/34.

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28

Smith, Graham Martin. "Pluralism, deliberative democracy and environmental values." Thesis, University of Southampton, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.242671.

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29

Wright, Jack. "Pluralism and social epistemology in economics." Thesis, University of Cambridge, 2019. https://www.repository.cam.ac.uk/handle/1810/290423.

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Economics plays a significant role in decision-making in contemporary western societies, but its role is increasingly questioned. A recurring topic among the challenges raised by critics is that economics as a discipline lacks sufficient pluralism. That is, it fails to enable, encourage, and respect the use of different ontologies, methodologies, theories, and/or schools of thought to study economic reality. Has this been a productive critique? Does talk about pluralism help identify genuine problems in the discipline? Pluralism in economics could draw support from the current consensus in philosophy that pluralism in science is a good thing. I argue, however, that the claim that economic research is insufficiently pluralist is unlikely to convince economists who believe economics is already pluralist enough and that it does not offer unambiguous recommendations for change. This is because there are too many legitimate ways to interpret how pluralism maps to practice. There are numerous variables that pluralist ideals might focus on-the things that they seek multiple rather than one of-and different interpretations of how many of those variables economics has in practice. Yet, as I go on to argue, this does not mean that talk of pluralism is entirely beside the point, since the reasons pluralists offer for their ideals do help to identify genuine problems in economics. The social epistemic strategies that arguments for pluralism recommend point us to three concrete issues in the way economic research is organised: gender imbalances, a steep internal hierarchy, and a dismissive attitude to outsiders. I show that economic research could be more progressive, representative of the interests of those in society, accepted, and legitimate and less likely to fall into bias if the discipline alleviated its gender imbalances, if it were less hierarchical, and if it had a healthier relationship with outsiders. In chapter 1, I outline the debate about pluralism in economics and explain how my thesis utilises a novel approach to social epistemology to offer a way out of the impasse in which that the debate presently resides. In chapter 2, I explain the different philosophical arguments for pluralism in science and categorise them using the variables they focus on and the reasons they give for pluralism. In chapter 3, I argue that interpreting pluralism as a particular arrangement of variables for economics to attain does not lead to unambiguous recommendations for change because it leaves too much open. Yet, I go on to argue, in chapter 4, that drawing on the reasons for pluralism can provide a set of heuristics for piecemeal evaluations of the social epistemic practices in economics. In chapters 5, 6, and 7, I apply these heuristics to economics. I provide evidence that [a] women are outnumbered in economics and face an adverse environment in the discipline, that [b] economics is steeply hierarchical, and that [c] economists form an in-group that assumes superiority and frequently dismisses outside voices. I argue that these three features of economic research block avenues for productive forms of feedback (mechanisms that help to challenge, justify, and refine scientific knowledge), block the interests of certain perspectives being heard, and block public scrutiny of the decisions made by economists.
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30

Serban, Maria. "Towards explanatory pluralism in cognitive science." Thesis, University of East Anglia, 2014. https://ueaeprints.uea.ac.uk/48814/.

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This thesis seeks to shed light on the intricate relationships holding between the various explanatory frameworks currently used within cognitive science. The driving question of this philosophical investigation concerns the nature and structure of cognitive explanation. More specifically, I attempt to clarify whether the sort of scientific explanations proposed for various cognitive phenomena at different levels of analysis or abstraction differ in significant ways from the explanations offered in other areas of scientific inquiry, such as biology, chemistry, or even physics. Thus, what I will call the problem of cognitive explanation, asks whether there is a distinctive feature that characterises cognitive explanations and distinguishes them from the explanatory schemas utilised in other scientific domains. I argue that the explanatory pluralism encountered within the daily practice of cognitive scientists has an essential normative dimension. The task of this thesis is to demonstrate that pluralism is an appropriate standard for the general explanatory project associated with cognitive science, which further implies defending and promoting the development of multiple explanatory schemas in the empirical study of cognitive phenomena.
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31

Andersson, Torbjörn. "Maskuliniteter - och svårigheten att erkänna pluralism." Thesis, Malmö högskola, Fakulteten för lärande och samhälle (LS), 2011. http://urn.kb.se/resolve?urn=urn:nbn:se:mau:diva-29751.

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Denna undersökande studie görs inom formen för ett utvecklingsarbete, där jag tillsammans med fem andra lärarstudenter genomfört ett kulturprojekt tillsammans med en årskurs sju på en skola i Malmö. Projektet sökte utforska ett lärande som strävar efter elevers olikheter, subjektiviteter och unika egenarter, och där elevers skillnader ansågs utgöra viktig potential för lärandet. Projektet kan vidare beskrivas som en estetisk praktik med radikala anspråk på elevers perspektiv. I detta utvecklingsarbete kom elevers identiteter att spela avgörande betydelse för projektets utveckling. Centrala frågeställningar kom därför att kretsa kring hur identitet och lärande hänger samman.Med denna bakgrund har jag utifrån ett poststrukturalistiskt perspektiv undersökt pojkars sätt att göra maskuliniteter, gentemot rådande maskulinitetsdiskurs. Detta undersökande har genomförts med en diskursanalytisk etnografi som metod, med en kvalitativ ansats. Studiens resultat visar en komplex, motstridig och dynamisk bild av pojkars olika sätta att göra maskulinitet på, där skilda diskurser på olika nivåer tycktes konkurera om pojkars identitetsförhandlingar. I ett vidare perspektiv söker jag även begripa vilka betydelser de maskulinitetsskapande processerna fick för elevers möjligheter att uttrycka sina tankar, åsikter och idéer i det lärande, som strävade efter att vara pluralistisk. I detta sökande har jag funnit erkännandet som ett fruktbart begrepp att konstruera förståelse kring. Det tycktes som att ett erkännande av elevers identitet och kulturella kapital inte bara genererade möjligheter att sätta spår och avtryck i lärandet, utan också erbjöd en större variation och dynamisk bredd för pojkarna att göra maskulinitet på.
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32

O'Brien, Morgan J. III. "Religious Pluralism in Mauritius and Turkey." Wright State University / OhioLINK, 2007. http://rave.ohiolink.edu/etdc/view?acc_num=wright1183648967.

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33

Hsu, Hahn. "Liberalism, political pluralism, and international justice /." The Ohio State University, 1998. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487949150070925.

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34

Holperin, Michelle Moretzsohn. "The institutional pluralism of the state." reponame:Repositório Institucional do FGV, 2017. http://hdl.handle.net/10438/18444.

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What are the logics that public organizations enact in their daily activities? This doctoral dissertation investigated the institutional logics of the State. The institutional logic concept adopted was the one of Friedland and colleagues: institutional logics are 'stable constellations of practice', the necessary coupling of substances and material practices that constitutes the institutions’ organizing principles (Friedland et.al., 2014). The State is understood as one of the central institutions of society, composed by two dimensions. One is the bureaucratic dimension, permeated by different ideas about how things should be done in the State. The other is the capitalist dimension, permeated by different ideas about what should be done,i.e., what should be the role of the State. I have chosen a specific type of public organization to explore the logic of the State: the Brazilian independent regulatory agencies (IRAs). IRAs have diffused widely in the past years, and the literature suggests that they represent the 'appropriate model of governance' of the capitalist economy (Levi-Faur, 2005). They changed both how things were done - emphasizing the state's rule-making instruments - and what should be done - focusing on competition promotion and correcting market failures (Majone, 1994). In Brazil, IRAs were part of a broader process of State Reform, and represented an important innovation in terms of organizational design, based on autonomy, and role to be performed, based on competition promotion. However, the process of IRAs’ diffusion was largely impacted by the local context and despite being idealized as purely regulatory, their policies and activities indicate that they do much more than promoting competition. In fact, state policies in general, and regulatory policies in particular, 'are rooted in changing conceptions of what the state is, what it can and should do' (Friedland & Alford, 1991). To assess the institutional logics of the State, this research investigated over 9,000 press releases published by three formal independent regulatory agencies in Brazil between 2002 and 2016. Those press releases cover all the news they released since their creation. Press releases are frequently used by Brazilian IRAs, and they serve as a good proxy of the policies and activities conducted by these agencies. I applied a correlated topic model (CTM) to extract the main themes discussed by the agencies in the past years. Originating from the study areas of natural language processing and machine learning, topic models are probabilistic models that uncover the semantic structure of a collection of documents, or corpus (Blei, 2012; Blei, Ng & Jordan, 2003). Differently from other content analysis techniques, topic models are purely inductive and conform to the ‘relationality’ of meaning assumption of the institutional logics literature (DiMaggio, Nag & Blei, 2013). The results indicated that the logics enacted by independent agencies do not refer only to procedural correctness (Meyer & Hammerschmid, 2006) or democracy (Ocasio, Mauskapf & Steele, 2015). In fact, much of what they do is grounded on broader substantive values, reflecting developmental-, pro-competition- and social-oriented interpretations of the role of the State. Yet, the bureaucratic logic is very pervasive within IRAs: it permeates substantive logics, but also it stands up as a logic of its own. Regulatory agencies enact it more often when they are not able to perform their substantive mission. IRAs re-frame at their discretion the practices of administrative police (standards setting and inspections) and public participation (procedural fairness) during periods of crisis, in order to justify their actions. By doing so, they were able to legitimate their existence, gain a new sense of mission and avoid blame for their actions.
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35

Villeneuve, Denis. "Foi chretienne à l'heure du pluralisme religieux actuel /." Thèse, Montréal : Universitéde Montréal, 1992. http://theses.uqac.ca.

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Mémoire (M.A.)-- Université de Montréal, 1992.
"Mémoire présenté à la Faculté des études supérieures en vue de l'obtention du grade de Maître es arts (M.A.) en Théologie - études pastorales. CaQCU Document électronique également accessible en format PDF. CaQCU
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36

Stedman, Jeffrey N. "Perfectionism, value pluralism, and the human good." Connect to a 24 p. preview or request complete full text in PDF format. Access restricted to UC campuses, 2006. http://wwwlib.umi.com/cr/ucsd/fullcit?p3215294.

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Thesis (Ph. D.)--University of California, San Diego, 2006.
Title from first page of PDF file (viewed July 24, 2006). Available via ProQuest Digital Dissertations. Vita. Includes bibliographical references (p. 264-269).
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37

Gallant, Suzanne. "Pluralism, immanence, affect: William Connolly's political philosophy." Thesis, University of Ottawa (Canada), 2007. http://hdl.handle.net/10393/27846.

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This thesis presents a synthetic and exegetical survey of William Connolly's writings over the past decade. The most important concepts in Connolly's political philosophy are explained in detail: identity formation through difference, resentment in late modernity, and the importance of affect for thought processes related to ethical and political judgment. Connolly's focus on the psychological and existential dimension of politics, and his serious engagement with the notion of difference, lead him to propose deep pluralism as a model for politics and ethics. This is based on his assessment of the positive dynamics at play in late modernity. Deep pluralism centres on the cultivation of an ethos of engagement, a distinctive sensibility which promotes the exercise of relational modesty, forbearance and generosity in our exchanges with others. Connolly's pioneering work on affect, immanence, culture, pluralism, fundamentalism and resentment show the value of his alternative framing of contemporary issues for political analysis.
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38

Crom, Matthew Russell. "Religious pluralism : Josiah Royce's communities of interpretation /." view abstract or download file of text, 2007. http://proquest.umi.com/pqdweb?did=1331400021&sid=1&Fmt=2&clientId=11238&RQT=309&VName=PQD.

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Thesis (Ph. D.)--University of Oregon, 2007.
Typescript. Includes vita and abstract. Includes bibliographical references (leaves 281-287). Also available for download via the World Wide Web; free to University of Oregon users.
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39

Ferrell, Jason. "Isaiah Berlin and the politics of pluralism." Thesis, McGill University, 2002. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=38484.

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In this dissertation I examine Isaiah Berlin's view of pluralism. Where some have claimed that Berlin cannot justify his commitment to liberalism given his ideas about moral pluralism---that his views are subjective---I argue that he can justify his commitment to liberalism, and avoid the problems of relativism. The departing point of my study is that unlike many, I do not think it is necessary to explicate Berlin's opinions about history, nationalism, or similar ideas---that what he says about pluralism is logically distinct from his other views. My argument has two basic parts. In the first I argue that Berlin's conception of pluralism is best understood as a response to monism, and not necessarily as a position which stands alone. As I argue, Berlin's commitment to liberalism depends less upon direct links between liberalism and pluralism, than a critique of monism which shows how vis-a-vis the corruption of positive liberty, monism leads to authoritarianism. The second part of my argument revolves around the idea that pluralism and relativism are distinct ideas, as seen in their treatment of the idea of incommensurability. Pluralism, I argue, unlike relativism, allows for comparative judgments to be made between values and cultures, because of certain assumptions it holds regarding human nature. Thus the charge that Berlin is a relativist is incorrect, in so far as it fails to consider the theoretical differences between pluralism and relativism.
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40

Deveaux, Monique. "Cultural pluralism in liberal and democratic thought." Thesis, University of Cambridge, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.242585.

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41

Lee, Yen-Yi. "One and many : rethinking John Hick's pluralism." Thesis, University of Birmingham, 2012. http://etheses.bham.ac.uk//id/eprint/3278/.

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As its criticisms have revealed, a closer look at the concept of the Real, the thesis of “all experiencing is experiencing-as,” and the criterion of the soteriological transformation have shown some difficulities in John Hick’s pluralistic hypothesis. Focusing on the theory of religious experience contended by Hick, this research explores the Kantian and Wittgensteinian elements of his hypothesis to ease the tension between its metaphysical and epistemological aspects. Since Hick’s hypothesis is based on the doctrines of religions within the Indo-European language group, this research introduces those traditions from outside this group to rethink its criteriology. These two attempts inevitably call for a refined model of Hick’s hypothesis. Both Hick’s hypothesis and the refined model reflect certain understandings of the notion of Religion. Meanwhile, every religious tradition also manifests its various dimensions. This research consequently suggests that the ideal of Religion can be considered in terms of the idea of functional unity and can be taken as the regulative principle to direct any model of religious pluralism, which is subject to be modified when it encounters any “anomalies” of religious phenomena -- this pattern can be further illustrated in light of the Confucian proposition of “the Li is one but its manifestations are many (理一分殊li-yi-fen-shu).”
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Manikkalingam, Ramanujam. "Political liberalism, social pluralism and group conflict." Thesis, Massachusetts Institute of Technology, 2001. http://hdl.handle.net/1721.1/8239.

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Thesis (Ph. D.)--Massachusetts Institute of Technology, Dept. of Political Science, 2001.
Includes bibliographical references (p. 214-221).
This dissertation develops a political liberal approach to multiculturalism as an alternative to its dismissal by some egalitarian liberals and its celebration by some multicultural liberals. Some egalitarian liberals overstate the liberal tension with group-specific claims, disregard the role of culture in a person's life, and exaggerate the propensity of group-specific claims to exacerbate conflict. Confusing religion with culture, they assign to religion the status of an all purpose good that liberals traditionally assign to income and wealth. While political liberals require that the state grant exemptions to religious practices that violate uniform rules, these egalitarian liberals do not. Some multicultural liberals overstate the liberal failure to accommodate group-specific political claims, exaggerate the role of culture in a person's life, and ignore the invented nature of culture. Confusing culture with religion, they assign to culture the moral weight liberals traditionally assign to religion. Political liberals, however, assign to culture the same social weight they assign to a person's family, firm, neighborhood and other associations. Political liberals also distinguish encompassing groups, such as language-nations or factory-towns, whose members primarily live, work and socialize with their own group, from other groups, whose members do not. The former have greater social weight, though not moral weight, than the latter. This leads political liberals to require state support for encompassing groups to adjust to new social and economic circumstances, irrespective of whether they are cultural.
(cont.) Unlike some multicultural liberals, political liberals do not require that such adjustment lead to the maintenance of the encompassing group because it is a cultural community. Finally, political liberals distinguish the role of reasonable differences over how to treat others as equals, from that of hate and greed in aggravating group conflict. This leads to a less pessimistic view about the prospects for resolving group conflict. By looking at reasonable differences among liberals over political claims in two group conflicts - Tamil self-determination in Sri Lanka and Black political representation in the United States - a political liberal approach to cultural pluralism can contribute to the design of just institutions that resolve group conflict.
by Ram Manikkalingam.
Ph.D.
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43

Jones, M. "Enlightenment liberalism and the challenge of pluralism." Thesis, Canterbury Christ Church University, 2012. http://create.canterbury.ac.uk/11599/.

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Issues relating to diversity and pluralism continue to permeate both social and political discourse. Of particular contemporary importance and relevance are those issues raised when the demands associated with forms of pluralism clash with those of the liberal state. These forms of pluralism can be divided into two subcategories: thin and thick pluralism. Thin pluralism refers to forms of pluralism that can be accommodated by the existing liberal framework, whereas thick pluralism challenges this liberal framework. This thesis is an examination of four forms of political association that may be able to accommodate and support the demands of pluralism. These four models are Rawls’ political liberalism, Crowder’s value pluralism, Rorty’s post-foundational liberalism, and Mouffe’s radical democratic project. What unites these four forms of political association is their capacity to avoid the exclusionary effects of a form of liberalism that I, following Gaus, refer to as Enlightenment liberalism. As the name suggests, this conception of liberalism is anchored in the Enlightenment, and in particular with what may be considered as the Enlightenment view of reason. As such, therefore, Enlightenment liberalism is both universal and perfectionist. In this context, I argue that Enlightenment liberalism is a species of what Berlin refers to as ‘moral monism’. These four forms of political association are ordered in such a way as to chart an intellectual trajectory. Rawls and Crowder are both situated firmly within the liberal tradition, whereas Rorty and Mouffe move beyond this, and embrace a form of post-foundational politics. It is in this trajectory that the second theme of this thesis emerges. This is centred on a paradox: in order to avoid the exclusionary effect of Enlightenment liberalism and embrace a form of political association that meets the demands of pluralism and diversity, the models examined still promote autonomy as the dominant virtue. Key words: liberalism, pluralism, the Enlightenment, Enlightenment liberalism, Romanticism, communitarianism, feminism, political liberalism, value pluralism, post-foundational liberalism, radical democracy, agonistic pluralism, Rawls, Crowder, Rorty, Laclau, Mouffe.
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44

El, Baroni Bassam. "Post-agonistics : pluralism, realism and the image." Thesis, Goldsmiths College (University of London), 2017. http://research.gold.ac.uk/22573/.

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This thesis is situated at the crossroads between philosophy, political theory, and art. It proceeds from an enquiry into various philosophical discourses on ‘the real’ – in particular the Lacanian conceptualization of the real as impossible and the Guattari-Deleuze formulation of the real as artificial. It examines what these discourses engender in political theory and in the fields of art and activism. It looks at their investment in constructing ‘a people’ and seeks to understand this as an enterprise that involves images and their configuration. From this angle, the project is interested in exploring the discussion on ‘democracy and art’ and engages in advocating a shift in current positions on their relation. After critiquing Chantal Mouffe’s agonistic pluralism, it is suggested that provoking such a shift might be achieved by outlining a model similar to the way that Mouffe develops a model or ‘democratic design’. Mouffe’s model is structured on Lacan’s ‘impossible real’. Accordingly, this dissertation points towards a design for pluralism based on ‘a real’ grounded in Wilfrid Sellars’ conceptualization of a stereoscopic fusion between what he termed the manifest and scientific images of man-in-the-world. The project suggests that images can be sites in which such models or ‘designs’ are put into conceptual shape. Sellars’ characterization of science as being rational, not because it has foundation, but rather because it is a self-correcting venture that can put any claim into jeopardy, is drawn on as the basis for the ‘construction of a people’ established on the Sellarsian real. Furthermore, the project engages with the work of a number of post-Sellarsian thinkers to lay the grounds for an argument for ‘reasoning’ as a distinct position that can be taken up in the context of the structural reality of democracy and its relation to art. The term post-agonistics (or postagonistics) indicates this shift to reasoning and how it might contribute to the expanded field of art.
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45

Potgieter, Sharon Jane. "Pluralism in religion education : a feminist perspective." Master's thesis, University of Cape Town, 1994. http://hdl.handle.net/11427/14345.

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Bibliography: leaves 92-102.
The premise throughout this thesis is that religious education at state schools has hopelessly failed. Teachers are generally apathetic and pupils disinterested and bored by a repetitive content which, for the most part, is a duplication of what happens in Sunday school. Christian National education, the dominant ethos and philosophy underlying educational methodology, denies the plurality of the South African society and the plurality within Christianity itself. Calvinism is blithely promoted as normative Christianity while the existence of religions such as African Traditional Religion is denied. The challenge of pluralism in religion education is underlined, in this work, by a feminist analysis which derives from a personal experience. Any black woman of faith experiences a triple oppression it is held. To this end, the effects of racism, sexism and patriarchy is addressed with the view to contribute towards the transformation of the state of both education and religion in the South African context. The argument throughout is that a religion education in schools, which is going to reflect the diversity of our society, has to include in its definition of pluralism, the category of gender. An overview of the state of religion in education serves as an introduction while plurality and the role of the state is defined in chapter one. The point that gender, as a category of plurality, must be consciously included in its definition, if it aims to restore the full humanity of those who have been dispossessed, is promoted. Chapter two focuses on the position of women within religion which has hitherto been a negative one and chapter three shortly attempts to clarify the inherent definitional problem of Religion Education and argues for a recognition and position of African Traditional Religion in the school syllabus. Chapter four focuses on the very important question of language since it is language that constructs our heritage. The symbolic appeals language evokes is further considered and critiqued. The point that masculine language and imagery has to be revised in any pursuit of a just and acceptable religion education is further argued and the implications thereof, set out. Religious texts are appropriated from a feminist perspective in chapter five and traditional theology challenged. Examples as to how to read into the text and to read behind the text, in order to rediscover women's lost history, are given. Texts which are common to the Abrahamic religions are chosen for its accessibility and immediate relevance.
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Schlee, Günther. "Collective identities, property relations, and legal pluralism /." Halle/Saale : Max Planck Institute for Social Anthropology, Max-Planck-Gesellschaft, 2000. http://www.eth.mpg.de/pubs/Working%20Paper%201.pdf.

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47

Mastovaara, Teemu. "Mit Inniger Empfindung : In-between stylistic pluralism." Thesis, Kungl. Musikhögskolan, Institutionen för komposition, dirigering och musikteori, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:kmh:diva-2883.

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48

Krisak, Paul E. "The religious pluralism of John Hick a critique /." Lynchburg, Va. : Liberty University, 2000. http://digitalcommons.liberty.edu.

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Konieczka, Matthew P. "Critical pluralism a new approach to religious diversity /." Diss., Columbia, Mo. : University of Missouri-Columbia, 2007. http://hdl.handle.net/10355/4700.

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Thesis (Ph. D.)--University of Missouri-Columbia, 2007.
The entire dissertation/thesis text is included in the research.pdf file; the official abstract appears in the short.pdf file (which also appears in the research.pdf); a non-technical general description, or public abstract, appears in the public.pdf file. Title from title screen of research.pdf file (viewed on September 27, 2007) Vita. Includes bibliographical references.
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50

AraÃjo, Ary Salgueiro Euclides de. "Pluralismo, democracia e concepÃÃo de tolerÃncia em JÃrgen Habermas." Universidade Federal do CearÃ, 2013. http://www.teses.ufc.br/tde_busca/arquivo.php?codArquivo=10336.

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CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior
For Habermas, religious and metaphysical doctrines lost centrality in modern societies, which is the reason why the critical and reflexive potentials of language were released at the cost of giving rise to a irreconciliable plurality of lifeforms. Democracy must be the space where pluralism reflects the freedom of everyone to develop her cultural potentials without enduring opression, but also without control of other conceptions of thought and action. The duty of tolerance appears in this context when there is no expectation of agreement on ethical evaluative criteria of the good life and means that agents must resort to a moral agreement on the intersubjectively valid behaviour on the basis of assumptions of a human rights regime, which includes cultural rights. The research begins by inserting tolerance into the political context of the theory of normative models of democracy by Habermas, these models themselves involved in the debate between liberal and communitarians, more specifically having liberalism represented by John Rawls on the one side, and republicanism by Michael Sandel and Charles Taylor on the other. By studying Habermas theories of communicative rationality, of modernity and of discourse, one can find support for overcoming liberal and republican views in the viewpoint of a deliberative democracy based on discourses. As Habermas considers democracy a process, he longs to include difference without imposing cultural and historical conceptions of the good on the procedural communicative normative standards. By integrating the perspective of the right in deliberative debates Habermas does not keep them away from democractic will and collective values. The liberal principles of the priority of the right over the good and of ethical neutrality are determined by collective processes of will and opinion formation. In this context, Habermas conception of tolerance permitts citizens to reject each otherÂs life forms, alhtough imposing them to do it in a way that does not contradict moral standards of respect, which avoid discrimiation and authorize the self-realization of cultural life forms compatible with equal liberties for all; they are also obligated to coexist with the rejected life form if it is morally protected by what is stablished in a public consensus, deliberatively reached with recourse of discourses in the public spheres.
Para Habermas, sociedades modernas perderam a centralidade de doutrinas religiosas e metafÃsicas, liberando os potenciais de uma linguagem crÃtica e reflexiva, ao preÃo, porÃm, de uma inconciliÃvel pluralidade de formas de vida. A democracia deve ser o espaÃo onde o pluralismo reflita a liberdade de cada um em desenvolver seus potenciais culturais, sem a opressÃo contra suas necessidades, mas sem permitir-lhe o controle de outras concepÃÃes do pensar e do agir. O dever de tolerÃncia surge, neste quadro, quando nÃo hà expectativa de um acordo acerca dos critÃrios Ãtico-valorativos da boa vida, recorrendo os agentes a um consenso moral acerca do comportamento intersubjetivamente vÃlido segundo os pressupostos de uma ordem de direitos humanos, da qual fazem parte direitos culturais. Iniciamos a investigaÃÃo desta teoria colocando a tolerÃncia dentro do contexto polÃtico da teoria dos modelos normativos de democracia em Habermas, associando-os ao debate entre liberais e comunitaristas, mais especificamente, entendendo o liberalismo a partir de John Rawls, de um lado, e o republicanismo a partir de Michael Sandel e Charles Taylor, de outro. Ao investigarmos as teorias de Habermas sobre a racionalidade comunicativa, a teoria da modernidade e a teoria do discurso, encontramos o suporte para superar visÃes liberais e republicanas a partir do ponto de vista de uma democracia deliberativa, baseada em discursos. Ao entender a democracia enquanto um processo, Habermas procura incluir a diferenÃa, sem submeter padrÃes comunicativos procedimentais e a proteÃÃo moral do indivÃduo Ãs concepÃÃes histÃrico-culturais do Bom; integrando a perspectiva do Justo aos debates deliberativos, Habermas nÃo os fixa para longe da vontade democrÃtica nem dos valores coletivos. Os princÃpios liberais da Prioridade do Justo sobre o Bom e da neutralidade Ãtica sÃo determinados a partir de processos coletivos de formaÃÃo da opiniÃo e da vontade. Neste contexto, a concepÃÃo de tolerÃncia em Habermas permite que cidadÃos rejeitem a forma de vida uns dos outros, mas obriga-os a fazÃ-lo de modo que nÃo contrarie padrÃes morais de respeito que evitam a discriminaÃÃo, permitindo a autorrealizaÃÃo das formas de vida culturais compatÃveis com as liberdades de todos; ademais, sÃo obrigados a aceitar conviver com a forma de vida rejeitada, se esta for moralmente protegida, segundo o que se estabelece em um consenso pÃblico, deliberativamente alcanÃado a partir dos discursos nas esferas pÃblicas.
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