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Articles de revues sur le sujet « Global pluralism »

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Auteur : Grafiati
Publié le 11 mars 2023

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1

Macdonald, Terry, et Kate Macdonald. « Towards a ‘pluralist’ world order : creative agency and legitimacy in global institutions ». European Journal of International Relations 26, no 2 (25 septembre 2019) : 518–44. http://dx.doi.org/10.1177/1354066119873134.

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This article addresses the question of how we should understand the normative grounds of legitimacy in global governance institutions, given the social and organizational pluralism of the contemporary global political order. We argue that established normative accounts of legitimacy, underpinning both internationalist and cosmopolitan institutional models, are incompatible with real-world global social and organizational pluralism, insofar as they are articulated within the parameters of a ‘statist’ world order imaginary: this sees legitimacy as grounded in rational forms of political agency, exercised within ‘closed’ communities constituted by settled common interests and identities. To advance beyond these statist ideational constraints, we elaborate an alternative ‘pluralist’ world order imaginary: this sees legitimacy as partially grounded in creative forms of political agency, exercised in the constitution and ongoing transformation of a plurality of ‘open’ communities, with diverse and fluid interests and identities. Drawing on a case study analysis of political controversies surrounding the global governance of business and human rights, we argue that the pluralist imaginary illuminates how normative legitimacy in world politics can be strengthened by opening institutional mandates to contestation by multiple distinct collectives, even though doing so is incompatible with achieving a fully rationalized global institutional scheme.
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ISIKSEL, TURKULER. « Global legal pluralism as fact and norm ». Global Constitutionalism 2, no 2 (28 juin 2013) : 160–95. http://dx.doi.org/10.1017/s2045381713000130.

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AbstractThis article interrogates the intellectual foundations of global legal pluralism as a descriptive and normative position, and assesses its core claims with reference to the changing status of individuals in the postnational realm. In order to uncover the normative core of the pluralist position, the article turns to the rich tradition of value pluralism in political philosophy, particularly as articulated by Isaiah Berlin. It argues that as a normative position, pluralism – whether applied to the abstract sphere of values or the concrete realm of legal regimes – is normatively underdetermined, offering too little guidance as to how the conflicts endemic to a pluralistic world ought to be resolved. Unless it is supplemented by other, more substantive principles of political legitimacy such as democracy, freedom, equality, or justice, the principle of pluralism applied to the global legal realm is poised to reproduce, even exacerbate, existing inequalities of power and resources among those whom it affects.
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Yani, Yanyan Mochammad. « THE VICTORY OF SOLIDARISM IN GLOBAL GOVERNANCE CASE STUDY OF FOREST FIRES AND TRANSBOUNDARY HAZE IN INDONESIA ». Jurnal Asia Pacific Studies 1, no 1 (24 novembre 2017) : 92. http://dx.doi.org/10.33541/japs.v1i1.503.

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Solidarism and pluralism are key concepts of English School theory. Solidarism have many differences with pluralism which sometimes contradicting each other. Solidarism has inspired many international projects in dealing with many international problems including Roundtable Sustainable Palm Oil (RSPO) in the context of forest fires and transboundary haze in Indonesia. Solidarists perceived that RSPO is an effective solution in combatting forest fires and transboundary haze in Indonesia. This article would like to question the hegemony of solidarism in global governance with the case study of RSPO in mitigating forest fires and transboundary haze in Indonesia. This articles has three findings. Firstly, RSPO as solidarism projects has its advantages and weaknesses that need for constant reform and revision. Secondly, pluralism is not neglecting the global governance as there is ASEAN Agreement on Transboundary Haze Pollution that combined global governance with sustainable development and legitimacy. Thirdly, the rivalry of solidarism and pluralism can be neatly put under the heading of global governance. Keywords: pluralism, solidarism, English School, forest fires, transboundary haze Abstrak Solidarisme dan pluralisme adalah konsep penting dalam teori English School. Solidarisme memiliki banyak perbedaan yang bertolak belakang dengan pluralisme. Solidarisme telah mendorong pelaksanaan berbagai inisiatif sebagai solusi dari berbagai masalah internasional termasuk Roundtable Sustainable Palm Oil (RSPO) dalam konteks mitigasi kebakaran hutan dan pencemaran udara di Indonesia. Solidarisme mengajukan hegemoni global governance yang ditunjukkan dalam dukungan penuh terhadap RSPO di dalam mencegah terjadinya kebakaran hutan dan pencemaran udara di Indonesia. Artikel ini hendak mengkritisi hegemoni solidarisme dalam global governance melalui studi kasus RSPO dalam mitigasi kebakaran hutan dan pencemaran udara di Indonesia. Penelitian ini memiliki tiga kesimpulan. Pertama, RSPO sebagai salah satu inisiatif solidarisme memiliki kelebihan dan kelemahan yang memerlukan reformasi dan revisi konstan. Kedua, pluralisme memiliki analisis yang mendalam terkait global governance dengan studi ratifikasi ASEAN Agreement on Transboundary Haze Pollution oleh Indonesia pada tahun 2014. Ketiga, rivalitas antara pluralisme dan solidarisme dapat dipersatukan dalam sebuah konsep global governance. Kata kunci: pluralisme, solidarisme, English School, kebakaran hutan, pencemaran udara.
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Michaels, Ralf. « Global Legal Pluralism ». Annual Review of Law and Social Science 5, no 1 (décembre 2009) : 243–62. http://dx.doi.org/10.1146/annurev.lawsocsci.4.110707.172311.

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Berger, Peter. « Orthodoxy and Global Pluralism ». Demokratizatsiya : The Journal of Post-Soviet Democratization 13, no 3 (1 juillet 2005) : 437–48. http://dx.doi.org/10.3200/demo.13.3.437-448.

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Lafont, Cristina. « Pluralism and Global Justice ». Enrahonar. Quaderns de filosofia 46 (7 janvier 2011) : 11. http://dx.doi.org/10.5565/rev/enrahonar/v46.190.

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Rubenstein, Jennifer C. « Pluralism about Global Poverty ». British Journal of Political Science 43, no 4 (11 décembre 2012) : 775–97. http://dx.doi.org/10.1017/s0007123412000385.

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Theorists have identified a wide range of reasons why individual and collective actors have a moral responsibility to help alleviate global poverty. There is now widespread agreement that several of these reasons are valid. From the perspective of the poverty opponent, it might seem that the more reasons there are to alleviate poverty, the better. The difficulty is that different reasons for alleviating poverty point to different poverty-alleviating activities. This situation generates questions about both how actors should set priorities among different poverty-alleviating activities (‘actor-centred’ questions) and who should have primary responsibility for alleviating particular cases of poverty (‘case-centred’ questions). This article explains why actor-centred and case-centred questions are worth asking and sketches a promising way of responding to them.
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Wera, Marz. « Membingkai Ruang Dialog Beragama : Belajar dari Hans Kung dan Seyyed Hossein Nasr ». Societas Dei : Jurnal Agama dan Masyarakat 4, no 2 (4 janvier 2018) : 165. http://dx.doi.org/10.33550/sd.v4i2.71.

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ABSTRACT: Religious pluralism in Indonesia is currently in a state of confusion. The reality of religious diversity is insulated by misguided and superficial interpretations. The space for religious dialogue is entangled by group selfishness, squeezed by religious formalism, as well as claims of theological truth. The approach of dialogue, both exclusivism and inclusivism and even pluralism, has not been able to knit religious plurality. Traditions, symbols, rituals, ethical dimensions and the universal core in religions as a precondition of dialogue are actually a ignored. Such pluralism leads to the relativism of the teachings of religions. In that context, the author offers two approach concepts as a new way of interreligious dialogue. '' Global Ethics '' by Hans Kg and '' Perennial Philosophy '' by Seyyed Hossein Nasr. These two concepts provide an understanding of the unique and unique dimensions of religions that must be observed and should not be ignored. KEYWORDS: global ethics, Perennial Philosophy, traditions, dialogue, exclucivism, inclusivism, pluralism
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KUYPER, JONATHAN W. « The democratic potential of systemic pluralism ». Global Constitutionalism 3, no 2 (juillet 2014) : 170–99. http://dx.doi.org/10.1017/s2045381714000021.

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AbstractThis article analyses how, and under what conditions, a systemically-pluralist structure of international law provides a springboard for global democratization. I argue that contestation and deliberation – core values of democracy – can and do arise within systemic pluralism. Specifically, I contend that institutional heterarchy between legal orders and forum shopping by different actors provide a means to engender these democratic values. I maintain that democratization can be sought on both horizontal and vertical planes: the former being the sphere of multilateral negotiations; the latter being governance which links individuals directly to sites of public power. In making this argument, I analyse recent developments within global intellectual property law, establishing and treating the multiple jurisdictions in this issue-space as an instantiation of systemic pluralism. This article thus provides a normative strategy for ongoing democratization of international law. Systemic pluralism must still prove its merits in terms of stability, the rule of law, and other values. However, I provide a method to advance transnational democracy that takes seriously empirical realities and competing normative visions.
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OKLOPCIC, ZORAN. « Beyond Empty, Conservative, and Ethereal : Pluralist Self-Determination and a Peripheral Political Imaginary ». Leiden Journal of International Law 26, no 3 (31 juillet 2013) : 509–29. http://dx.doi.org/10.1017/s0922156513000216.

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AbstractOver the last couple of years, a stream of pluralist theories of international legal order has developed at the intersection of international law and political theory, having immediate implications for conceptualizing self-determination. The understanding of self-determination under the framework ofbounded,constitutional, andradicalpluralism markedly departs from the previous wave of normative theories in the 1990s: self-determination is now evacuated from the field of national pluralism and struggles over territory.This article does not question the thrust of pluralists’ recent work, but complements their critical attunement to global disparities of power, and complicates their neglect of nationalism and rejection of territorial reconfigurations as self-determination's core meaning. In doing so, it unearths two visions that come from the (semi-)periphery of the international political order. The first belongs to Edvard Kardelj, pre-eminent Yugoslav theorist of socialist self-management and the Non-Aligned Movement. The second belongs to Leopold Sédar Senghor, the poet and politician, advocate ofnégritude, a proponent of French West African integration, and a constitutional advocate for the reconfiguration – not abolition – of the French Union, the heir to the French Empire. While they are suspicious of extensive territorial reconstruction, like contemporary pluralists, unlike them they have seen a role for territorial reconfigurations in the name of national plurality.
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Hogan, Linda. « DIGNITATIS HUMANAE, THE FUTURE OF RELIGIOUS FREEDOM AND THE GLOBAL COMMOM GOOD ». Perspectiva Teológica 50, no 2 (30 août 2018) : 277. http://dx.doi.org/10.20911/21768757v50n2p277/2018.

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ABSTRACT: Our global and local conversations about human dignity and flourishing are shaped by the irreducible plurality of human experience, including religious experience and our political cultures must have the capacity to facilitate intercultural and interreligious exchange. In this context it is more vital than ever that religious traditions, including Catholicism, are to the fore as we go about the business of building a politics focused on the global common good. From the perspective of Catholicism, the contribution of Dignitatis humanae has yet to be properly realised, not only in respect to respect for religious pluralism, but more especially in respect to ethical pluralism.RESUMO: Nossas conversações locais e globais sobre a dignidade humana e a prosperidade são determinadas pela irredutível pluralidade da experiência humana, inclusive a experiência religiosa e nossas culturas políticas devem ter a capacidade de facilitar os intercâmbios interculturais e interreligiosos. Neste contexto, é mais vital do que nunca que as tradições religiosas, inclusive o Catolicismo, estejam em primeiro plano, pois nosso interesse é a construção de políticas centradas no bem comum. Na perspectiva do Catolicismo, a contribuição de Dignitatis Humanae ainda não se realizou adequadamente, não só no que se refere ao pluralismo religioso, mas especialmente no diz respeito ao pluralismo ético.
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Ess, Charles. « Ethical pluralism and global information ethics ». Ethics and Information Technology 8, no 4 (2 novembre 2006) : 215–26. http://dx.doi.org/10.1007/s10676-006-9113-3.

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Krisch, Nico. « The Pluralism of Global Administrative Law ». European Journal of International Law 17, no 1 (1 février 2006) : 247–78. http://dx.doi.org/10.1093/ejil/chi163.

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Petersen, Hanne. « Chinese Contributions to Global Normative Pluralism ? » NAVEIÑ REET : Nordic Journal of Law and Social Research, no 7 (2 novembre 2018) : 53–70. http://dx.doi.org/10.7146/nnjlsr.v0i7.111015.

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Skurko, E. V. « DEGLOBALIZATION : FROM GLOBAL LEGAL NORMS TO GLOBAL LEGAL PLURALISM ». Pravovedenie IAZH, no 1 (2021) : 160–67. http://dx.doi.org/10.31249/rgpravo/2021.01.17.

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The review examines the current problems of globalization in the legal sphere: the issue of global legal norms, legal globalization, modern processes of de-globalization and their «normative project».
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Bernstein, Richard J. « Cultural pluralism ». Philosophy & ; Social Criticism 41, no 4-5 (4 janvier 2015) : 347–56. http://dx.doi.org/10.1177/0191453714564855.

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The expression ‘cultural pluralism’ was popularized by Horace Kallen, a student of William James. I explore the meaning of pluralism in the context of the American pragmatic tradition with emphasis on the meaning of pluralism for William James. Kallen sought to characterize cultural pluralism in contrast with the idea of America as a ‘melting-pot’. I also examine the contributions of Randolph Bourne and the African-American philosopher Alain Locke to the discussion of cultural pluralism. I conclude by indicating that the idea of a democratic society that respects and is enriched by differences is highly relevant to contemporary discussions of cultural pluralism in a global context.
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Marian, Florica. « Medical Pluralism : Global Perspectives on Equity Issues ». Forschende Komplementärmedizin / Research in Complementary Medicine 14, no 2 (2007) : 10–18. http://dx.doi.org/10.1159/000112319.

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Roberts, John. « Global Accountabilities : Participation, Pluralism and Public Ethics ». European Accounting Review 18, no 2 (juin 2009) : 408–12. http://dx.doi.org/10.1080/09638180902928036.

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Berman, Paul Schiff. « Global Legal Pluralism and ‘Private’ International Law ». Transnational Legal Theory 1, no 1 (mars 2010) : 117–20. http://dx.doi.org/10.1080/20414005.2010.11424502.

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Berman, Paul Schiff. « Sally Engle Merry and Global Legal Pluralism ». Law & ; Society Review 54, no 4 (décembre 2020) : 839–45. http://dx.doi.org/10.1111/lasr.12515.

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Casanova, José. « The Karel Dobbelaere lecture : Divergent global roads to secularization and religious pluralism ». Social Compass 65, no 2 (juin 2018) : 187–98. http://dx.doi.org/10.1177/0037768618767961.

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This article analyzes the two divergent, though intertwined, roads of European secularization and global religious pluralism. In continental Western Europe, modernization and urbanization were accompanied by drastic secularization with limited religious pluralism. By contrast, in much of the rest of the world, in the Americas, North and South, throughout Asia and the Pacific and in Sub-Saharan Africa, modernization and urbanization have led to religious pluralism with limited secularization. In our contemporary global secular age, the parallel religious and secular dynamics are becoming ever more intertwined and interrelated.
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Batmanghelichi, Kristin Soraya, A. George Bajalia et Sami Al-Daghistani. « Introduction to the Special Issue Pluralism in Emergenc(i)es in the Middle East and North Africa ». Review of Middle East Studies 54, no 2 (décembre 2020) : 162–73. http://dx.doi.org/10.1017/rms.2021.11.

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AbstractThe issue “Pluralisms in Emergenc(i)es” is a result of a two-conference series that took place in Amman and Tunis, in December 2017 and October 2018, respectively. Taking these two locations as historical epicenters of human, commodity, and capital mobility, in two connected regions, these conferences set out to interrogate the historical, social, and religious underpinnings of the migrant and refugee crisis in order to position this moment as a state of emergence, rather than a state of emergency. The focus of the essays included here explores pluralism as it has emerged in response to contemporary global crises, and asks a number of questions: What are the variations in how “pluralism” is understood, and how does it function in a time of crisis? What are the material and immaterial modes through which pluralism takes shape? Moreover, how does it change through the circulation of people - as migrants, refugees, and asylum seekers – and capital – whether under the auspices of international development funds, religious aid, or new labor markets? By crossing disciplinary boundaries, this special issue enters into a fundamental discussion about how “pluralism” is conceived across sites and offers new vistas for its conceptualization in North Africa and the Middle East.
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Tachin, Philip. « The Finality of Christ in Stott’s Christology ». Unio Cum Christo 8, no 2 (1 octobre 2022) : 63. http://dx.doi.org/10.35285/ucc8.2.2022.art4.

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This article aims to stress how John Stott stood up to defend classical Christology in contemporary Christianity. The significance of his method was heightened by the complex context of global pluralism and inclusivism, which sought to compromise biblical and orthodox Christian claims to salvation. We limit ourselves to some key pluralists, John Hick, Paul Knitter, and Clark Pinnock, Stott responded to. The temptation to compromise classical Christology has increased since the twentieth century, and Stott’s insistence on the finality of Christ is a great legacy that must be sustained. He shows inconsistency in his view of penal substitution and a departure from the orthodox view, but this essay critically accentuates the positive value of his Christology. KEYWORDS: Christology, finality, divinity, exclusive, pluralism, substitutionary atonement
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Otoman, Otoman. « Akar Pemikiran Pluralisme Agama Syekh Siti Jenar ». Ampera : A Research Journal on Politics and Islamic Civilization 1, no 2 (1 avril 2020) : 107–25. http://dx.doi.org/10.19109/ampera.v1i2.5551.

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This article discusses the roots of religious pluralism of Sheikh Siti Jenar. As one of theprosecution of Islam in the land of Java, he had a thought of religious pluralism, which is themeeting point of religions on the esoteric landscape (the transcendent unity of religions), in termsof Islamic mysticism known as Wahdat al-Adyan. The author deliberately used pluralism touncover the thoughts of Sheikh Siti Jenar based on his teachings. The theory of religiouspluralism classification, which includes secular humanism, global theology, syncretism, andlasting wisdom, is used to determine the pattern of religious pluralism found in the thought ofSheikh Siti Jenar. The problems discussed in this paper are the thoughts and patterns of religiouspluralism Sheikh Siti Jenar. For that purpose, the relevant data, obtained through the literaturestudy, is analyzed using a method of content analysis and descriptive-analytic. Based on thestudy conducted, it can be suggested that the concept of religious pluralism Sheikh Siti Jenar isthe implications of the plurality of scientific networks that accumulate in the developedteachings, Manunggaling Kawulo Gusti. The pluralism in the thought of Sheikh Siti Jenarcovered the meeting point of various religions at the esoteric level, because the difference forhim only occurred at the level of exoscorers alone. This view when associated with religiouspluralism classification belongs to the category of eternal wisdom. The thought of Sheik SitiJenar about the mystical maqamat in the process of discovering identity, the three elements thatbuild human beings, heaven and hell, and his views on nature, all of which are intertwined withthe teachings of Islamic mysticism, Hinduism, Buddhism and Javanese philosophy. The thoughtof Sheikh Siti Jenar took the pattern of religious pluralism, syncretism.
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Lambert, Helen. « Indian Therapeutic Hierarchies and the Politics of Recognition ». Asian Medicine 13, no 1-2 (10 septembre 2018) : 115–33. http://dx.doi.org/10.1163/15734218-12341410.

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AbstractSocial science research on medicine in India has moved from village-based ethnographies to studies of the major medical traditions, and from a focus on indigenous folk practices to the influence of global biomedicine. This article shows how these academic trends have influenced the contemporary understanding of medical pluralism in India. The article then describes the socio-political structuring of medical plurality, by relating historical shifts in government policy on indigenous medicine to ethnographic material on “bone doctors” and other subaltern traditions in north India. It highlights the role of the state as constitutive of contemporary medical pluralism and suggests how current analytical frameworks for understanding the phenomenon of medical plurality might be reconceived to better characterise shifting relations of power among professional and vernacular therapeutic forms. It concludes that concerns over the decline of subaltern medical traditions, seen in government policies and vernacular explanations alike, can be understood as intracultural narratives that are replicated in academic scholarship.
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Borer, Douglas A., et Jason J. Morrissette. « Russian Authoritarian Pluralism : a Local and Global Trend ? » Cambridge Review of International Affairs 19, no 4 (décembre 2006) : 571–88. http://dx.doi.org/10.1080/09557570601003221.

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London, Alex John. « The Pluralism of Coherent Approaches to Global Health ». Hastings Center Report 47, no 5 (septembre 2017) : 26–27. http://dx.doi.org/10.1002/hast.766.

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Maulana, Abdullah Muslich Rizal. « PROBLEMATIKA PLURALISME AGAMA ANTARA TEOLOGI DAN FILSAFAT : MEMBACA KRITIK MARIANNE MOYAERT ATAS JOHN HICK ». Jurnal Studi Agama dan Masyarakat 16, no 2 (1 janvier 2021) : 99–113. http://dx.doi.org/10.23971/jsam.v16i2.2136.

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Religious pluralism as an effort to bridge harmony among adherents of religions initiates both theological and philosophical problems. For example, religious pluralism is not only seen as a further effort to build interreligious relationships but also it is built on Truth Relativism. The religious pluralism concept also encourages Marianne Moyaert to investigate religious pluralism more deeply, especially referring to the concept of 'Global Theology' which is conceptualized by John Hick. This paper analyzed a number of theologians' annoyance with Global Theology such as: Hick as a 'Problematic Theologian', demythologizing of Jesus, and most importantly, the blurred relationship between Theology and Philosophy. Following Marianne's Argument, it was believed that the relationship among religions should be built on clear boundaries between Theology and Philosophy, where the boundaries were destroyed by Global Theology. Instead of fading the boundaries between the two, the relationship among religions should be carried out based on a religious understanding based on commitment.
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KIM, SUNGMOON. « Public Reason Confucianism : A Construction ». American Political Science Review 109, no 1 (février 2015) : 187–200. http://dx.doi.org/10.1017/s0003055414000653.

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If perfectionism is understood as the state's non-neutral promotion of a valuable way of life, Confucian political theory, often pursued as a pluralist correction to global monism of liberal democracy, is ineluctably perfectionist. But how can Confucian perfectionism, committed to particular Confucian values, reconcile with the societal fact of value pluralismwithinthe putative Confucian polity? This article argues that a potential tension between Confucian perfectionism and value pluralism can be avoided by making Confucian perfectionist goods the core elements of public reason with which citizens can justify their arguments to one another and by which the state can justifiably exercise its public authority to reasonable citizens who otherwise subscribe to various comprehensive doctrines. By defining a mode of Confucian perfectionism working through Confucian public reason broadly shared by citizens aspublic reason Confucianism, this article attempts to balance the Confucian polity's internal societal pluralism and the people's collective self-determination.
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Bae, Jeonghun. « A Preliminary Study on Global Constitutionalism ». Korean Association of International Association of Constitutional Law 28, no 3 (31 décembre 2022) : 1–32. http://dx.doi.org/10.24324/kiacl.2022.28.3.1.

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Since the late twentieth century, with the end of the Cold War and the acceleration of globalization, discussions on “Global Constitutionalism”, an expanded understanding of modern constitutionalism, have emerged. Proponents of Global Constitutionalism argue that the specific principles of modern constitutionalism, such as guaranteeing human rights, separation of powers, the rule of law, democracy, and judicial review in the transnational human rights regime, can have global implications. Various criticisms have been raised against this argument based on the notions of the homogenous nation state, legal positivism, legal pluralism, etc. If, however, it is possible to establish constitutionalism grounded in constitutional pluralism, while responding to temporal and spatial particularities, the discussion on Global Constitutionalism should be valid and useful in explaining the changes in the field of international-transnational law in the twenty-first century. Further theoretical and practical groundwork is needed to realize the contents of Global Constitutionalism, but it is difficult to regard Global Constitutionalism as a completely unrealistic concept.
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Berman. « Jurisgenerative Constitutionalism : Procedural Principles for Managing Global Legal Pluralism ». Indiana Journal of Global Legal Studies 20, no 2 (2013) : 665. http://dx.doi.org/10.2979/indjglolegstu.20.2.665.

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Ess, Charles. « Cybernetic Pluralism in an Emerging Global Information and Computing ». International Review of Information Ethics 7 (1 septembre 2007) : 94–123. http://dx.doi.org/10.29173/irie11.

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Snyder, Francis. « Governing Economic Globalisation : Global Legal Pluralism and European Law ». European Law Journal 5, no 4 (décembre 1999) : 334–74. http://dx.doi.org/10.1111/1468-0386.00087.

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Adams, Brian J. « Pluralism & ; peace : the religions in global civil society ». Round Table 109, no 1 (2 janvier 2020) : 98–100. http://dx.doi.org/10.1080/00358533.2020.1712094.

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Hurrell, Andrew. « Power Transitions, Global Justice, and the Virtues of Pluralism ». Ethics & ; International Affairs 27, no 2 (2013) : 189–205. http://dx.doi.org/10.1017/s0892679413000087.

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Broad comparisons of international relations across time—of the prospects for peace and of the possibilities for a new ethics for a connected world—typically focus on two dimensions: economic globalization and integration on the one hand, and the character of major interstate relations on the other. One of the most striking features of the pre-1914 world was precisely the coincidence of intensified globalization with a dramatic deterioration in major power relations, the downfall of concert-style approaches to international order, and the descent into total war and ideological confrontation—what T. S. Eliot termed “the panorama of futility and anarchy which is contemporary history.” Today's optimists stress the degree to which globalization appears much more firmly institutionalized than it was a hundred years ago, the rather striking success of global economic governance in responding to the financial crisis of 2007–2008 (compared to, say, the Great Depression), and the longer-term trend within international society to move away from major-power war. Pessimists are less sure. They worry that we have had to re-learn just how unstable global capitalism can be, both in terms of the wrenching societal changes produced by economic success and of the political strains produced by slowdown and recession. And they point to the abiding or resurgent power of nationalism in all of the core countries in the system, the return of balance-of-power thinking (above all in Asia), and the renewed salience of major power politics.
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Merry, Sally Engle. « Global legal pluralism and the temporality of soft law ». Journal of Legal Pluralism and Unofficial Law 46, no 1 (2 janvier 2014) : 108–22. http://dx.doi.org/10.1080/07329113.2014.882103.

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Restrepo Amariles, David. « Legal indicators, global law and legal pluralism : an introduction ». Journal of Legal Pluralism and Unofficial Law 47, no 1 (2 janvier 2015) : 9–21. http://dx.doi.org/10.1080/07329113.2015.1046739.

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Cirkovic, Elena. « Global Legal Pluralism and Multipolar Conflicts : A Review of Oren Perez's “Sensitivity and Global Legal Pluralism : Rethinking the Trade and Environment Conflict“ ». German Law Journal 7, no 12 (1 décembre 2006) : 1165–75. http://dx.doi.org/10.1017/s2071832200005368.

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Runesi, Yasintus T. « Universalisme Paulus Menurut Alain Badiou : Uraian dan Tantangan ». Societas Dei : Jurnal Agama dan Masyarakat 3, no 1 (24 octobre 2017) : 102. http://dx.doi.org/10.33550/sd.v3i1.32.

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ABSTRACT: When people believe that social particularities raise plurality of views in the contemporary society, Badiou introduces the idea of the universality of the singular subject with the aim of overcoming the so-called global village without solidarity. This article is a description of Badious thought, which is included in the line of thinkers which moves "small boat of thought" to the subject and the subjectivity of human. In the first section, I will outline Badious view about the problem of homogenization, followed by his view of Christianity as an event, which will lead us to his view on the universal singularity that is rooted in the proclamation of St. Paul. At the end, I will propose a critical note on his views in comparison with some philosophers who also spoke about St. Paul. This paper will be closed with a conclusion on the significance of Badious thought, in the context of contemporary society's pluralism, especially in Indonesia. KEYWORDS: Badiou, St. Paul, universality, singular subject, pluralism.
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Konigsburg, Joyce Ann. « Religious Pluralism : Transforming Society Using New Concepts of Evangelization and Dialogue ». Religions 14, no 1 (6 janvier 2023) : 80. http://dx.doi.org/10.3390/rel14010080.

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For more than half a century, the Catholic Church has deliberated the effects of religious pluralism on its evangelizing mission and rapport in the contemporary world. The Second Vatican Council, after examining theological tradition and scrutinizing the signs of the times, produced many noteworthy documents that modernize the Catholic Church and prudently integrate ideas of religious pluralism into its functions of mission, evangelization, and interreligious dialogue. Yet, tensions remain between the Catholic Church’s mission as the universal sacrament of salvation and its recognition of religious pluralism. Pope John Paul II strived for balance while Pope Benedict XVI expressed concern that justifying multiple religions might lead to relativism. For Pope Francis, the combination of mission, evangelization, and interreligious dialogue is a form of engagement, a means of being in solidarity with the poor and remedying social issues, such as global climate change, poverty, and systematic injustice. Religious pluralism consequently transforms society, serving as an impetus for the Catholic Church’s evolving use of interreligious dialogue to develop mutually respectful relationships and inspire a new evangelization of multifaith collaboration for the global common good.
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Davie, Grace. « Thinking Theoretically about Religiosity, Secularity and Pluralism in the Global East ». Religions 9, no 11 (31 octobre 2018) : 337. http://dx.doi.org/10.3390/rel9110337.

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This paper addresses the religiosity, secularity and pluralism of the global East from a theoretical perspective. To do so it draws from work undertaken by the author within the International Panel on Social Progress (IPSP), paying particular attention to the material on religion, diversity and pluralism. The final section of the article demonstrates the rootedness of social scientific thinking in the European Enlightenment and the consequences of this heritage for the understanding of religion in other parts of the world including East Asia. There are no easy answers to the questions posed by the mismatch between theory and data; there are, however, pointers towards more constructive ways forward—ways which respond sensitively to the context under review, maintaining nonetheless a high degree of scientific rigour.
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Thuesen, Frederik. « Fra retsstat til transnationalt retssamfund - Retspluralisme, multikulturalisme og globalisering ». Dansk Sociologi 18, no 2 (21 mai 2007) : 29–47. http://dx.doi.org/10.22439/dansoc.v18i2.1900.

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Senmoderne samfund er præget af større normativ og retlig pluralisme end sociologisk teori, der tager udgangspunkt i begrebet om retsstaten, giver indtryk af. Derfor er vi nødt til at gentænke retsstaten som komponent i et transnationalt retssamfund. Jürgen Habermas’ teori om den demokratiske retsstat skygger således for, hvorledes senmoderne samfund er normativt og retligt pluralistiske. Teorier om retlig pluralisme repræsenterer et konkurrerende perspektiv. Her begribes retten ikke som en enhed, men som overlappende systemer af normer. Den postmodernistiske portugisiske retssociolog Boaven¬tura Santos argumenterer således for, at retten skal analyseres gennem et matrix bestående af lokale, nationale og globale retsnormer. Artiklen illustrerer dette gennem konkrete eksempler fra det multikulturelle samfund og globaliseringen. På lokalt niveau er brugen af uformel islamisk ret blandt muslimske minoriteter et eksempel. På transnationalt niveau udfordrer uformel konfliktløsning blandt multinationale selskaber samt de internationale men¬ne¬skerettigheder den statslige retsorden. Deskriptivt må gentænkningen af rets¬staten derfor tage udgangspunkt i retspluralismen. Normativt må en sådan gentænkning sigte mod at sikre de forskellige retsordners demokratiske legitimitet. Som ideal kan tanken om rettens enhed dog fortsat være fornuftig at holde fast i, fordi et sammenhængende retssystem er en vigtig komponent i den sociale integration af multikulturelle og globaliserede samfund. ENGELSK ABSTRACT: Frederik Thuesen: From Rechtsstaat to Transnational Legality. Legal Pluralism, Multiculturalism and Globalisation The article argues that we have to rethink the concept of the “Rechtsstaat“ as a component in a transnational society where various legalities interact. Sociological theory such as Jürgen Habermas’ theory of the democratic “Rechtsstaat“ veils the way in which late modern societies are normatively and legally pluralistic. Theories of legal pluralism represent competing sociological perspectives, conceiving of law not as a unity but as overlapping and intertwining systems of norms. Thus the Portuguese scholar Boaventura Santos argues that law should be analysed through the matrix of local, national and global legalities. The article illustrates this point through concrete examples relating to multiculturalism and globalisation. On a local level it points to the use of informal Islamic law among immigrant minorities. On a transnational level informal conflict-resolution among multinational companies and human rights challenges the state-based legal order. Therefore, a rethinking of the idea of a society based on principles of “rule of law“ should descriptively start from legal plurality. Normatively, it should aim at securing the democratic legitimacy of those centres where law is produced. Finally, I argue that unity of law as a principle is not a completely far-fetched or oppressive ideal, but necessary to the integration of society. Key words: Legal pluralism, globalization, human rights, rule of law, unity of law, multiculturalism.
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METIL, Anastasiia, et Iryna PEREVERZA. « Genesis and evolution of establishment of a law-based state : the anthropological approach ». Economics. Finances. Law, no 9/1 (30 septembre 2021) : 12–14. http://dx.doi.org/10.37634/efp.2021.9(1).3.

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Introduction. At the end of the twentieth century, globalization of the economy took place: mass migration, introduction of innovations in transport and communication technologies, growth of international finance, etc. This led to critical tension in a variety of spheres: social, economic, political. The purpose of the paper is to study the features of the theories of the right state. The theoretical and methodological basis of the study are modern theories, concepts, hypotheses. Comparative and anthropological analysis is used. The methodological and information basis of the work are scientific works, materials of periodicals, information resources. Results. It is proved that it was the globalization of the world economy significantly influenced the change of theoretical approaches to the definition of a rule of law. The development of legal pluralism in the system of Anglo-American law school is analyzed. The world trends in the complexity of realization of legal pluralism are determined: re-nationalization of the noosphere, changing domains of the right registration of migration and global trade. The peculiarities of the introduction of legal documents-donors and recipient states are considered. Globalization processes require a creative search of asymmetric bonds, which lead to the creation of a social phenomenon – the law. The policy of global legal pluralism shows the deep involvement of neo-liberal legal projects of all actors. Conclusion. The epistemological understanding of the analytical concept of legal pluralism is that any form of legal configuration affects or confuses statehood, regardless of whether this manifestation of cooperation, neglect, merger. The perception of global legal pluralism restored the meaning of the state in the present fragmented and dependent form in complex multiple social systems.
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Obeng-Odoom, Franklin. « Teaching Sustainability : From Monism and Pluralism to Citizenship ». Journal of Education for Sustainable Development 14, no 2 (septembre 2020) : 235–52. http://dx.doi.org/10.1177/0973408220978833.

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The current pandemic might temporarily slow down environmentally destructive economic growth. However, claiming that we are flattening the curve of (un)sustainability is dangerous. The global sustainability crisis is not just being driven by uneconomic growth but also increasing global inequality and social stratification. Teaching this key lesson requires widening the repertoire of sustainability pedagogy from the conventional wisdom of pedagogical monism to the radical approach centred on both pluralism and pedagogical citizenship.
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Damodaran, A. « ‘Fiat and Forbearance’ : The Challenge of Capturing Plurality and Diversity in Environmental Governance ». IIM Kozhikode Society & ; Management Review 1, no 1 (janvier 2012) : 33–45. http://dx.doi.org/10.1177/227797521200100105.

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A close reading of India’s Constitution indicates that the ideals of pluralism and diversity underpin our basic approach to environmental issues. All the same, the past record of environmental governance in the country suggests that the twin ideals have not been adequately captured through appropriate policies and programmes. Part of the reason for this situation has been the predominant use of command and control instruments for realizing environmental goals. This article argues that the future of environmental governance in India lies in pursuing the principles of pluralism and diversity through balanced approaches to issues. This would imply having an open mind towards ‘command and control’ and ‘market based instruments’, pursuing economic and social development within the ambit of environmental policies, conserving the diversity of landscapes and nurturing a network of public spheres that can create plural viewpoints on environmental issues. In the light of the current environmental scenario in the country, where local commons and global commons fight for space, it is argued that an enlightened ‘fiat and forbearance regime’ that balances the ‘global’ with the ‘local’ offers the best hope for promoting plurality and diversity in environmental governance. The article unfolds the architecture of an enlightened fiat and forbearance regime for India in its local, regional, national and global dimensions. It is argued that a multi-level, multi-stakeholder governance system, if backed by certain enabling principles, can help India realize the paradigm of ‘enlightened fiat and forbearance regime’ in the realm of environment.
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Schlehe, Judith. « Cosmopolitanism, Pluralism and Self-Orientalisation in the Modern Mystical World of Java ». Asian Journal of Social Science 47, no 3 (27 août 2019) : 364–86. http://dx.doi.org/10.1163/15685314-04703005.

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Abstract At present, a great deal of the scholarly research on Indonesia focuses on the processes of Islamisation. This paper will discuss a phenomenon that seems to point in a different direction, namely the contemporary reconfiguration of dukun/spiritual experts called paranormal. These mystics indicate a peculiar form of pluralism. They are an assemblage of tradition and modernity, locality and translocality, religion and mysticism, spirituality and business, and global esotericism and popular psychology. Most of them belong to the urban middle class, are highly professional, and make extensive use of modern mass media to advertise their supernatural skills. Yet, how do they position themselves in Indonesian and global cultural contexts? This paper identifies the ongoing ambivalence between cosmopolitan ideas and their rupture in polarising, orientalist, and occidentalist imaginaries. Finally, a new understanding of cosmopolitanism is suggested that expands the reference beyond the world of humans by also including a plurality of supernatural powers.
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Watt, Horatia Muir. « Jurisprudence Without Confines : Private International Law as Global Legal Pluralism ». Cambridge International Law Journal 5, no 3 (2016) : 388–403. http://dx.doi.org/10.4337/cilj.2016.03.02.

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Giudice, M. « Global Legal Pluralism : What's Law Got To Do With It ? » Oxford Journal of Legal Studies 34, no 3 (12 mars 2014) : 589–608. http://dx.doi.org/10.1093/ojls/gqu007.

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DE BRES, HELENA. « The Many, Not the Few : Pluralism About Global Distributive Justice* ». Journal of Political Philosophy 20, no 3 (14 février 2011) : 314–40. http://dx.doi.org/10.1111/j.1467-9760.2010.00389.x.

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Schattle, Hans. « Education for global citizenship : Illustrations of ideological pluralism and adaptation ». Journal of Political Ideologies 13, no 1 (février 2008) : 73–94. http://dx.doi.org/10.1080/13569310701822263.

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