Littérature scientifique sur le sujet « Pluralismo globale »
Créez une référence correcte selon les styles APA, MLA, Chicago, Harvard et plusieurs autres
Consultez les listes thématiques d’articles de revues, de livres, de thèses, de rapports de conférences et d’autres sources académiques sur le sujet « Pluralismo globale ».
À côté de chaque source dans la liste de références il y a un bouton « Ajouter à la bibliographie ». Cliquez sur ce bouton, et nous générerons automatiquement la référence bibliographique pour la source choisie selon votre style de citation préféré : APA, MLA, Harvard, Vancouver, Chicago, etc.
Vous pouvez aussi télécharger le texte intégral de la publication scolaire au format pdf et consulter son résumé en ligne lorsque ces informations sont inclues dans les métadonnées.
Articles de revues sur le sujet "Pluralismo globale"
1
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.
Texte intégralRésumé :
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.
2
Palazzani, Laura. « Teorie della giustizia e allocazione delle risorse sanitarie ». Medicina e Morale 45, no 5 (31 octobre 1996) : 901–21. http://dx.doi.org/10.4081/mem.1996.897.
Texte intégralRésumé :
Nell’attuale dibattito bioetico e biogiuridico particolare rilievo ed importanza ha la questione dell’allocazione o distribuzione delle risorse sanitarie. Ovviamente tutti auspicherebbero la situazione ideale in cui vi fosse disponibilità sufficiente di risorse per ognuno. Ma il dato empirico della finitezza delle risorse in sanità da un lato e l’esigenza, avvertita con sempre maggiore urgenza nella società attuale, di un accesso alle cure che sia sempre più esteso quantitativamente e sempre migliore qualitativamente, acuisce il problema della distribuzione delle risorse sanitarie, facendo emergere con forza la necessità di rispondere preliminarmente alle domande: “che cosa”, “quanto”, “quando” e “come” distribuire, “chi” distribuisce e soprattutto “a chi” distribuire in ambito sanitario. Da tutto ciò si evince la rilevanza etica e giuridica della questione.
Se tutti sono d’accordo nel distribuire “giustamente” le risorse sanitarie, non tutti sono d’accordo nel modo di concepire la giustizia, nel contesto del pluralismo filosofico che caratterizza il dibattito attuale.
Dall’esame dei diversi modelli teorici - liberalismo individualistico, utilitarismo sociale, egualitarismo, personalismo ontologicamente fondato - dei problemi legati alla micro-allocazione e alla macro-allocazione delle risorse e ai concetti di giustizia distributiva e giustizia commutativa, si evidenzia come l’applicazione del pensiero personalista e giusnaturalista consente di individuare un modello terico che si contrappone sia al collettivismo sia all’individualismo bilanciando i diritti individuali di libertà e i diritti sociali collettivi, nella ricerca del diritto alla vita e alla tutela della salute del singolo nel contesto della solidarietà e della responsabilità sociale in vista di un miglioramento globale del bene comune.
3
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.
Texte intégralRésumé :
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.
4
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.
Texte intégralRésumé :
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.
5
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.
Texte intégralRésumé :
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.
6
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.
Texte intégralRésumé :
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.
7
Sampe, Naomi, et Simon Petrus. « Realita Kompleks Pemimpin Kristen ». KINAA : Jurnal Kepemimpinan Kristen dan Pemberdayaan Jemaat 2, no 2 (29 décembre 2021) : 133–46. http://dx.doi.org/10.34307/kinaa.v2i2.35.
Texte intégralRésumé :
Abstract: The purpose of this study is to describe the context of change faced by today's leaders. Change is a necessary and inevitable thing that must be faced wisely by a leader. In this decade, there have been very rapid changes in the context of people's lives that need to be observed and dealt with appropriately by a leader. This needs to be researched and discussed to be considered by today's leaders. This study uses a qualitative research approach. Data collection techniques are library research and observation. The collected data are presented and analyzed qualitatively. The results show that the contexts faced by today's leaders are postmodernism and globalization which bring challenges to individualism, materialism and hedonism. The rapid progress of information and communication technology has become an agent of fundamental change in world culture, including changes in value orientation. Pluralism and emancipation are also a global culture today. The world is now in rapid change all the time, for that we need leaders who are visionary, spiritual and have high integrity, are ethical, innovative and pluralist. Keywords: Christian distinction, context change, globalization, leadership, postmodernism. Abstrak: Tujuan dari penelitian ini adalah untuk menguraikan konteks perubahan yang dihadapi oleh para pemimpin dewasa ini. Perubahan adalah suatu hal niscaya dan tak terelakkan yang harus dihadapai secara bijaksana oleh seorang pemimpin. Dekade ini terjadi perubahan yang sangat cepat dalam konteks kehidupan masyarakat yang perlu dicermati dan dihadapi secara tepat oleh seorang pemimpin. Hal ini perlu diteliti dan dibahas untuk menjadi bahan pertimbangan bagi para pemimpin saat ini. Penelitian ini menggunakan pendekatan penelitian kualitatif. Teknik pengumpulan data adalah penelitian pustaka dan observasi. Data-data yang terkumpul disajikan dan dianalisis secara kualitatif. Hasil penelitian menunjukkan bahwa konteks yang dihadapi oleh pemimpin masa kini adalah postmodernisme dan globalisasasi yang membawa tantangan individualism, materialism dan hedonism. Kemajuan pesat teknologi informasi dan komunikasi menjadi termasuk perubahan orientasi nilai. Pluralisme dan emansipasi juga menjadi budaya global saat ini. Dunia sekarang berada dalam perubahan pesat setiap saat, untuk itu dibutuhkan pemimpin yang visioner, berspiritualitas dan integritas tinggi, beretika, inovatif dan pluralis. Kata-kata Kunci: Distingsi kristiani, kepemimpinan, globalisasi, perubahan konteks, postmodernisme,
8
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.
Texte intégralRésumé :
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.
9
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.
Texte intégralRésumé :
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
10
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.
Texte intégralRésumé :
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.
Thèses sur le sujet "Pluralismo globale"
1
Barros, Filho Mario Thadeu Leme de. « Sociedade civil global e a construção dos direitos humanos ». Pontifícia Universidade Católica de São Paulo, 2008. https://tede2.pucsp.br/handle/handle/8221.
Texte intégralRésumé :
Made available in DSpace on 2016-04-26T20:27:35Z (GMT). No. of bitstreams: 1
Mario Thadeu Leme de Barros Filho.pdf: 618382 bytes, checksum: b2dabdaaa82c760068bc25eb995a4110 (MD5)
Previous issue date: 2008-06-24Conselho Nacional de Desenvolvimento Científico e Tecnológico
This thesis aims to analyze the role of the global civil society before the international institutions for the construction of the human rights, comprehended as intercultural. It will defend that, in the legal pluralistic universe, the human rights must be conceived by an intercultural paradigm, in order to overcome the debate about cultural universalism vs. relativism. Firstly, it aims to understand how a new theory of law, which allows the participation of new actors in the global scenario, can present itself as counter-hegemonic. Then, it will try to observe in which moment and in which political context the concept of global civil society starts to appear more frequently, with a view of identifying the historical conditions that enabled the creation and reproduction of different speeches on it. Finally, after having presented the thesis on interculturalism, it will highlight the relevant aspects connected to the participation of the civil society before the United Nations, bringing the empirical experience of the Committee on the Elimination of all Forms of Discrimination against Women
Este trabalho objetiva analisar o papel da chamada sociedade civil global nas instituições internacionais para a construção dos direitos humanos interculturalmente compreendidos. Defenderá que, dentro do universo do pluralismo jurídico, os direitos humanos devem ser concebidos através de um paradigma intercultural, a fim de superar o debate universalismo x relativismo cultural. Em primeiro lugar, visará entender em que sentido uma nova concepção de direito, que permita a participação de novos atores no cenário mundial, poderá se apresentar como contra-hegemônica. Em seguida, procurará observar em que momento e em que contexto político o conceito de sociedade civil global começa a surgir com mais freqüência, almejando identificar as condições históricas que possibilitaram a criação e a reprodução de diferentes discursos a seu respeito. Por fim, após apresentar as teses do interculturalismo, traçará um quadro sobre aspectos relevantes ligados à participação da sociedade civil na Organização das Nações Unidas, trazendo como estudo de caso a experiência empírica do Comitê da Convenção Sobre a Eliminação de todas as formas de Discriminação contra a Mulher
2
Perez, Oren. « Ecological sensitivity and global legal pluralism : rethinking the trade and environment debate ». Thesis, London School of Economics and Political Science (University of London), 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.251644.
Texte intégral
3
Machado, Kleber de Oliveira. « A hipótese pluralista de John Hick : pressupostos filosóficos e teológicos da visão fundamental Hickiana ». Universidade Presbiteriana Mackenzie, 2009. http://tede.mackenzie.br/jspui/handle/tede/2521.
Texte intégralRésumé :
Made available in DSpace on 2016-03-15T19:48:51Z (GMT). No. of bitstreams: 1
Kleber de Oliveira Machado.pdf: 621007 bytes, checksum: 76a73a4baa22b12bbe95f429ceaed24e (MD5)
Previous issue date: 2009-02-09Fundo Mackenzie de Pesquisa
This essay analyses the most important thesis of the pluralist theologian John Hick. It gives special attention to the ground books: The metaphor of God incarnate, An interpretation of religion, Death and eternal life. In the first book, he reformulates the incarnation doctrine to turn the pluralist hypothesis possible. In the second, he introduces his pluralist hypothesis that all religions are valid responses to the Real or Ultimate Reality. And in the third, which is his global theological work, he searches to build up what would be a pareschatology embracing the pluralist hypothesis. Finally, the essay seeks to demonstrate the inconsistency of Hick‟s Kantian epistemological grounds. It also presents the strong consequences that the revisionist project and the global theology have to Christian theology. It shows that the revisionist task, which has been proposed by Hick, empties the meaning of Christian theology. Therefore, it does not consider it as an authentic response to the Real, what invalids Hick's pluralist hypothesis.
Esta dissertação analisa as principais teses do teólogo pluralista John Hick. Dá-se especial atenção aos livros que as fundamentam: A Metáfora do Deus Encarnado, An Interpretation of Religion e Death and Eternal Life. No primeiro livro, ele reformula a doutrina da encarnação para tornar a hipótese pluralista possível. No segundo, ele apresenta sua hipótese pluralista de que todas as religiões são respostas válidas ao Real ou Realidade Última. E no terceiro, o qual é seu trabalho de teologia global, ele busca construir o que seria uma parescatologia que mantenha a hipótese pluralista. Finalmente, a dissertação procura demonstrar a inconsistência da base epistemológica kantiana de Hick. Demonstra também as profundas conseqüências que o projeto revisionista e a teologia global têm sobre a teologia cristã. Apresenta que a tarefa revisionista que tem sido proposta por Hick, esvazia o significado da teologia cristã. Por conseguinte, não a considera como uma resposta autêntica ao Real, o que invalida a hipótese pluralista de Hick.
4
Hoover, Joseph. « Reconstructing human rights : a pragmatic and pluralist inquiry in global ethics ». Thesis, London School of Economics and Political Science (University of London), 2011. http://etheses.lse.ac.uk/329/.
Texte intégralRésumé :
This work sets out to critically reconstruct human rights as both an ethical ideal and a political practice. I critique conventional moral justifications of human rights and the related role they play in legitimating political authority, arguing that the pluralism and political content of human rights cannot be eliminated. I reconstruct the relationship between ethics and politics through an engagement with pragmatist and pluralist moral theory, which I then develop into a democratising account of human rights by incorporating work on agonistic democracy. The resulting view of human rights is situated and agonistic, seeing the act of claiming human rights as a political act that makes demands on the social order in the name of a particular ethical ideal. Rather than seeing the political act of claiming rights as undermining human rights as universal moral principles, it becomes essential to global ethics as such. The international political aspect of rights is then examined by looking to the drafting of the Universal Declaration of Human Rights in historical context, and contrasting human rights practice as expressed in popular social movements with conventional state-centric and legalist accounts. In the end the defence of human rights that is offered aims to preserve the transformative power of human rights claims, their democratising content, while undermining their totalising tendency, in which a singular conception of humanity provides certain moral principles to legitimate political authority.
5
Deva, Sagar. « Searching for order in chaos : a pluralist critique of global constitutionalism ». Thesis, University of Sheffield, 2018. http://etheses.whiterose.ac.uk/21284/.
Texte intégralRésumé :
It is clear today that the problems faced by the international community are truly ‘global’ in scale and require collective action well beyond the level of the nation-state. As a result of this, many contemporary scholars have turned to the idea of global constitutionalism as a potential panacea to these global issues, seeking to extrapolate the benefits of the constitution into the international system in order to harness globalisations more beneficial qualities while ameliorating its more dangerous traits. This thesis will address these ‘global constitutionalist’ arguments with a particular focus on global pluralism. It will suggest that the ‘mainstream’ global constitutionalist arguments are likely to fail in their mission of attaining the benefits of constitutionalism at the international level for two key reasons. Firstly, the visions of global constitutionalism offered by these global constitutionalists tend to be ‘partial’ in nature and underplay the importance of constitutionalism as a holistic phenomenon comprised of a symbiosis of normative and empirical characteristics, which, if unbound, fail to legitimate and control government in the desired fashion. Secondly, such visions fail to sufficiently account for the specific nature of global legal pluralism, which is driven in part by processes of fragmentation, undermining the potentiality for any form of coherent global constitutionalism which could span the entirety of the international system. Nonetheless, in the face of these hurdles, it will be argued that the international system might still possess certain structural elements that can render a modest form of ‘constitutional pluralism’. Consequently, although critical of more utopian notions of global constitutionalism because of insufficient engagement with the full spectrum nature of ‘constitutionalism’ as well as insufficient engagement with global pluralism, this thesis will suggest that constitutionalism might still have value as a useful tool for evaluating and improving governance in the global sphere.
6
Foran, Brenda J. « Medical pluralism and global health policy : the integration of traditional medicine in health care systems ». Thesis, View thesis, 2007. http://handle.uws.edu.au:8081/1959.7/25358.
Texte intégralRésumé :
This research explores the international evolution of the policy of integration (formalisation) of traditional medicine in health care systems. This concept first arose on the policy agenda of the World Health Organisation in the 1970s and then re-emerged in 2002 (with alternative and complementary medicines). The history of this policy at the global level and its transfer to national levels over this period is analysed, via the content, scope and outcomes of policy and programme documents. This analysis emphasises the roles of context and stakeholders (specifically interest groups). The context in terms of the economic, political and social environment surrounding the development of the policy is considered, and held to offer a potential explanation as to how and why the policy agenda on integration was set and the manner in which programmes were formulated and implemented. Interest group interaction (competition for resources) is concluded to play a key role in explaining the development of this policy on an international level, and its problematic transfer to national levels. A case study of Sri Lanka explores national level implementation in greater detail. An analytical framework to analyse the development and implementation of this policy has been created, from a synthesis of anthropological and political science tools. The combination of several theories into an analytical framework allows this policy issue to be understood as an intrinsically political exercise that has been stimulated by global social and economic forces. The analytical framework developed offers another tool for the analysis and consequent understanding of the health policy process and thus may have relevance beyond the health policy issue of integration.
7
Foran, Brenda J. « Medical pluralism and global health policy the integration of traditional medicine in health care systems / ». View thesis, 2007. http://handle.uws.edu.au:8081/1959.7/25358.
Texte intégralRésumé :
Thesis (Ph.D.)--University of Western Sydney, 2007.A thesis presented to the University of Western Sydney, College of Arts, Social Justice and Social Change Research Centre in fulfilment of the requirements for the degree of Doctor of Philosophy (Social Policy). Includes bibliographies.
8
Scherer, Gabriele. « Das internationale Privatrecht als globales System ». Doctoral thesis, Humboldt-Universität zu Berlin, Juristische Fakultät, 2005. http://dx.doi.org/10.18452/15352.
Texte intégralRésumé :
Diese Arbeit hat die Frage zum Gegenstand, innerhalb welchen konzeptionellen Rahmens das internationale Privatrecht (IPR) sich angesichts moderner Entwicklungen bewegen sollte. Das „klassische“ IPR geht von Recht als einem zwangsläufig staatlich gesetzten Phänomen aus, weswegen sich internationalprivatrechtliche Systeme bislang nur innerhalb der Grenzen der jeweiligen nationalen Rechtssysteme denken ließen. Die Entwicklungen der letzten Jahrzehnte zeigen jedoch, dass die soziale Realität mehr und mehr staatlich-territorialen Festlegungen entwächst und sich stattdessen funktionell ausdifferenzierte Sektoren herausbilden, für die Landesgrenzen keine Relevanz mehr besitzen. In einer globalisierten Welt, so die Argumentation dieser Abhandlung, entsteht globaler Regulierungsbedarf außerhalb der traditionellen staatlichen Rechtssysteme. Um diesem Bedarf adäquat zu begegnen, muss das IPR als übergreifendes System gedacht werden, innerhalb dessen den einzelnen Staaten lediglich die Rolle unselbständiger Subsysteme zukommt. Die Auswirkungen dieser neuen Sichtweise werden anhand des Problems der Anwendung „fremden“ Rechts untersucht.This thesis addresses the question of what conceptual framework is adequate for private international law in the light of modern developments. “Classic” private international law conceives of “the Law” as necessarily being issued by a state entity, as a consequence of which systems of private international law so far have been conceptually limited to the realm of national law systems. The developments of recent decades, however, show that social reality transcends governmental and territorial determinations with the creation of functionally differentiated sectors regardless of territorial boundaries. According to my argumentation, globalization entails global regulation necessities outside of the traditional national systems of law. In order to adequately meet the requirements of this new reality, private international law should be conceived of as an overarching system which comprises the national systems as mere subsystems. The consequences of this new perspective are being analyzed with regard to the problem of the application of "foreign" law.
9
Benarfa, Olfa. « Minorité dominante et construction identitaire : L’interaction des modes de consommation locaux, étrangers et globaux. Le cas de la commensalité au Qatar ». Thesis, CY Cergy Paris Université, 2020. http://www.theses.fr/2020CYUN1054.
Texte intégralRésumé :
En s’appuyant sur les théories du multiculturalisme et des intentions identitaires, et en tenant compte des limites des études sur les minorités ethniques qui ont été menées exclusivement dans des contextes occidentaux et qui ne permettent donc pas une généralisation théorique, cette thèse est une première tentative d’étudier les projets identitaires dans un contexte non-occidental, qui est l’état du Qatar. La présente recherche offre une perspective originale et unique sur l’étude des minorités en se focalisant sur le groupe d’accueil qui constitue ici le groupe minoritaire dominant culturellement. Les recherches passées se sont surtout penchées sur des situations opposées où les minorités sont principalement des immigrants qui sont culturellement dominés par une majorité d’accueil. Vu la nature collectiviste de la culture qatari et l’importance symbolique de l’expression identitaire dans la consommation alimentaire, le choix se porte sur l’étude de la commensalité en tant que prisme d’expression symbolique des projets identitaires des consommateurs. Ce champ d’étude constitue une autre des originalités et des apports de ce travail.Cette recherche mobilise plusieurs méthodes qualitatives et ethnographiques (les entretiens en profondeur, les focus groupes, la netnographie, la technique de photo élicitation, l’observation, les techniques projectives, etc.), ainsi qu’une nouvelle méthode qualitative empruntée à la discipline de la psychanalyse. Cette nouvelle technique est une réponse aux appels des spécialistes postcoloniaux à repenser l’utilisation des méthodes ethnographiques occidentales pour les communautés non occidentales. Le processus de mise en œuvre ainsi que les avantages et les limites de cette nouvelle technique sont également discutés.Les analyses suivent la logique de la phénoménologie et des approches herméneutiques, et les résultats montrent que la commensalité en tant que pratique culturelle et symbolique conduit au développement et à l’expression de différents projets identitaires que la littérature n’avait pas encore identifié. Les résultats ont également révélé que les consommateurs négocient continuellement entre des trajectoires identitaires concurrentes et parfois conflictuelles. Le but pour eux est de réussir à exprimer et à réduire une dissonance interne. Cette recherche s’inscrit dans la continuité des travaux de Oswald et de sa métaphore de l’oscillation identitaire, ainsi que de ceux d’Askegaard et ses collègues et leur métaphore du pendule oscillant. En effet, ce travail montre que les informants, non seulement oscillent entre différents projets identitaires où ils expérimentent une diversité d’intentions identitaires personnelles, mais se retrouvent très régulièrement autour d’une identité groupale commune et partagée dans le temps et dans l’espace où les projets identitaires personnels sont mis au second plan. L’auteur appelle cette dynamique identitaire le mouvement de l’accordéon pour rendre compte du mouvement élastique de dilatation vers des intentions identitaires multiples, puis de contracture vers une identité partagée traditionnelle et non négociée. Le mouvement de l’accordéon pourrait expliquer comment la société Qatarie réussi à rester unie malgré sa caractéristique minoritaire et comment les Qataris absorbent les codes culturels nouveaux en ayant le sentiment de ne pas mettre en danger leur cohésion culturelleDrawing on multicultural and identity theories and based on a critique of studies on ethnic minorities that are exclusively conducted in Western contexts and do not allow for a theoretical consensus, this thesis is an initial attempt to investigate identity projects in a non-Western context, which is the state of Qatar. The current research offers an original and unique perspective on studying minorities by focusing on the local dominant minority group rather than the opposite classic situation where minorities are mainly immigrants who are dominated by a local majority group. Given the collectivistic nature of this context and the centrality of identity in food consumption, this research uses a very unique and an under-researched area of consumption, which is commensality, as a framework to study the symbolic meaning of this dimension and its impact on consumers’ identity negotiation and intentions.The current study uses several qualitative and ethnographic methods (e.g. semi-structured in-depth interviews, focus groups, netnography, photo elicitation, observation, projective techniques, etc.), as well as a new qualitative method borrowed from the psychoanalysis discipline. This technique comes as a response to postcolonial scholars’ calls for rethinking the use of Western ethnographic methods for non-Western communities. The implementation process and the advantages and limitations of this new technique are also discussed.Analyses follow the logic of phenomenology and hermeneutic approaches, and findings show that commensality as a cultural and symbolic practice led to the development and expression of different new identity projects that were not found in previous studies on minorities, and which depend on the contextual, historical and cultural forces. Results also reveal that consumers are continuously negotiating conflicting and competing trajectories of identities with the aim of reducing internal dissonance. Another interesting result emerges and expends Oswald’s idea of identity oscillation and Asckegaard et al.’s metaphor of the oscillating pendulum: it is a dynamic that the author named “the accordion movement”, where individuals not only oscillate between different identity projects, but they scatter and spread out in different directions where each has his/her own personal identity intentions, however they all meet at a common ground in favour of the group identity while putting on hold their personal identities. This elastic movement is akin to the accordion instrument expanding and contracting, and could explain how the Qatari society still manage to remain united despite their minority status, and how Qataris embrace and adopt new cultural codes without harming their cultural cohesion
10
Rodriguez, Valdes Hector. « Transhumanism, our pluralist moral duties to the poor and how to effectively address global poverty ». Thesis, Canberra, ACT : The Australian National University, 2014. http://hdl.handle.net/1885/11277.
Texte intégralRésumé :
Prominent transhumanists Julian Savulescu, Ingmar Persson, and Thomas Douglas argue that moral enhancement could solve global poverty. They argue that by engineering individuals with better moral dispositions, they will have better motives, and therefore the will to act more morally. These morally
enhanced individuals will more effectively discharge their duties regarding global
poverty, thus leading to more rapid poverty alleviation. In this paper I will present an account of the moral duties wealthy individuals hold
to the global poor. These moral duties are not singular (either to do no harm or to
provide assistance), but rather are complex and pluralist, and dependent on the
position of the agent with regards to the global poor. Further, I will argue that the
moral enhancement some transhumanists are envisioning to alleviate poverty fails
to recognize the pluralist duties wealthy individuals have regarding poverty
alleviation. In fact, moral enhancement would be counterproductive by virtue of i)
failing to recognize our various moral reasons to alleviate global poverty ii)
failing to allow individuals to evaluate their moral duties to others, therefore to
effectively discharge them, and iii) that failing to recognize i) & ii) would bring
about morally undesirable consequences; ineffective poverty alleviation and
enhanced-individuals’ loss of autonomy. Therefore, even if we grant that
individuals have only one reason to alleviate global poverty, it is not clear how
moral enhancement can effectively address global poverty, since poverty
alleviation is an issue that requires political, economic and institutional action. In the first section of this thesis I will review transhumanism, specifically the
"moral enhancement"(ME) proposition. In the second section I will present my
pluralist account of the moral duties affluent individuals have to the poor. In the
third section, I will analyse the transhumanist's proposal to alleviate global
poverty via moral enhancement, and I will contrast their argument with my
pluralist account of moral duties in order to determine if ME will achieve poverty
reduction.
Livres sur le sujet "Pluralismo globale"
1
Cotesta, Vittorio. Lo straniero : Pluralismo culturale e immagini dell'altro nella società globale. Roma : Laterza, 2002.
Trouver le texte intégral
2
Il dialogo è finito ? : Ripensare la chiesa nel tempo del pluralismo e del cristianesimo globale. Bologna : EDB, 2011.
Trouver le texte intégral
3
Karitzki, Olaf. Globale Gerechtigkeit und Pluralismus. München : Fink, 2005.
Trouver le texte intégral
4
Snyder, Frances. Global economic networks and global legal pluralism. Badia Fiesolana, San Domenica (FI) : European University Institute, 1999.
Trouver le texte intégral
5
Snyder, Francis G. Global economic networks and global legal pluralism. San Domenico, Florence : European University Institute, 1999.
Trouver le texte intégral
6
Seminario sul tema spazio pubblico, spazio religioso, spazio globale (2003 Acqui Terme, Italy). Spazio globale : Politica, etica e religione. Reggio Emilia, Italia : Diabasis, 2005.
Trouver le texte intégral
7
Sugirtharajah, Sharada, dir. John Hick's Religious Pluralism in Global Perspective. Cham : Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-11008-5.
Texte intégral
8
Dagmar, Wujastyk, et Smith Frederick M, dir. Modern and global Ayurveda : Pluralism and paradigms. Albany : State University of New York Press, 2008.
Trouver le texte intégral
9
Alnoor, Ebrahim, et Weisband Edward 1939-, dir. Global accountabilities : Participation, pluralism, and public ethics. Cambridge : Cambridge University Press, 2007.
Trouver le texte intégral
10
Roger, Boase, dir. Islam and global dialogue : Religious pluralism and the pursuit of peace. Burlington, VT : Ashgate, 2005.
Trouver le texte intégralChapitres de livres sur le sujet "Pluralismo globale"
1
Nicholls, Tracey. « Pluralism ». Dans Encyclopedia of Global Justice, 845–47. Dordrecht : Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9160-5_347.
Texte intégral
2
ten Have, Henk, et Maria do Céu Patrão Neves. « Pluralism ». Dans Dictionary of Global Bioethics, 829. Cham : Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-54161-3_408.
Texte intégral
3
Torcello, Lawrence. « Liberal Pluralism ». Dans Encyclopedia of Global Justice, 647–50. Dordrecht : Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9160-5_315.
Texte intégral
4
Khattab, Umi. « Methodological Pluralism ». Dans The Handbook of Global Media Research, 227–44. Oxford, UK : Wiley-Blackwell, 2012. http://dx.doi.org/10.1002/9781118255278.ch14.
Texte intégral
5
Berry, Evan. « Climate Change and Global Religious Pluralism ». Dans Emergent Religious Pluralisms, 279–301. Cham : Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-13811-0_12.
Texte intégral
6
Saperstein, David. « Covenantal pluralism ». Dans The Routledge Handbook of Religious Literacy, Pluralism, and Global Engagement, 38–52. London : Routledge, 2021. http://dx.doi.org/10.4324/9781003036555-5.
Texte intégral
7
Stewart, W. Christopher, Chris Seiple et Dennis R. Hoover. « Covenantal pluralism ». Dans The Routledge Handbook of Religious Literacy, Pluralism, and Global Engagement, 21–37. London : Routledge, 2021. http://dx.doi.org/10.4324/9781003036555-4.
Texte intégral
8
Risse, Mathias. « Epilogue : Pluralist Internationalism ». Dans Global Political Philosophy, 193–96. London : Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9781137283443_9.
Texte intégral
9
Aikin, Scott F., et Robert B. Talisse. « Global Expressivism ». Dans Pragmatism, Pluralism, and the Nature of Philosophy, 195–206. 1 [edition]. | New York : Routledge, 2017. | Series : Routledge studies in American philosophy ; 12 : Routledge, 2017. http://dx.doi.org/10.4324/9781315210988-12.
Texte intégral
10
Brookes, Richard, et Roger Palmer. « Pluralism in Marketing Practice ». Dans The New Global Marketing Reality, 211–35. London : Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230508576_9.
Texte intégralActes de conférences sur le sujet "Pluralismo globale"
1
Mirón Mirón, Lourdes. « La Escuela Creactiva de Innovación social ». Dans 1as Jornadas Hacia una Nueva Cultura Científica. València : Editorial Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/ncc2022.2022.15773.
Texte intégralRésumé :
Jovesólides nace en 1999 en el barrio de acción preferente La Coma, en Paterna, pero el origen de la entidad tiene lugar en 1995. En este año se crea el Colegio Mayor ‘La Coma’. Entonces los y las jóvenes estudiantes, inquilinos de la entidad educativa, y que prestaron apoyo y acompañamiento a las personas y asociaciones de este barrio, se organizaron y constituyeron la asociación. MISIÓN: Trabajamos por la igualdad de oportunidades de desarrollo, y fomentamos una ciudadanía global activa y comprometida con su entorno. VISIÓN: Ser referente en la promoción del compromiso social, a través de iniciativas innovadoras que involucren a personas y colectivos en diferentes retos sociales. VALORES: Promovemos los derechos humanos, el respeto a la diversidad y el pluralismo, dentro del marco de un Estado Social y Democrático de Derecho.
2
Eremchenko, Eugene, et Ilya Rylskiy. « Digital Earth for Smart Municipalities ». Dans 31th International Conference on Computer Graphics and Vision. Keldysh Institute of Applied Mathematics, 2021. http://dx.doi.org/10.20948/graphicon-2021-3027-598-603.
Texte intégralRésumé :
The paper discusses the prospects of integrating the concepts of Digital Earth and Smart Cities to achieve synergy and improve global governance by harmonizing decision supports at different scales. Achieving this goal requires overcoming the scale-dependent differentiation of information systems and thus integration of Smart Cities with their geospatial context. A possible approach can be based on the unique property of spatial and temporal localizations – their invariance for all subjects. Spatial and temporal localizations are fundamentally different from classical "thematic" ontologies, inevitably contradictory and relative. Implementing the concept of "ontological pluralism" will allow the seamless integration of heterogeneous information into a single spatial and temporal volume. The urgency of practical implementation of such systems is demonstrated briefly against the background of the COVID-19 pandemic and the need to find new approaches to the processing and analyzing environmental factors.
3
Bhakti, Indira, et Tri Gunawan. « Pluralism Religious Education Implementation in Public Schools (Case Study Religious Regular Public Schools Religious in Magelang City) ». Dans Proceedings of the 1st Tidar International Conference on Advancing Local Wisdom Towards Global Megatrends, TIC 2020, 21-22 October 2020, Magelang, Jawa Tengah, Indonesia. EAI, 2021. http://dx.doi.org/10.4108/eai.21-10-2020.2311947.
Texte intégral
4
Malinowska-Petelenz, Beata. « Contemporary European spirituality : new forms of sacred spaces ». Dans Virtual City and Territory. Barcelona : Centre de Política de Sòl i Valoracions, 2016. http://dx.doi.org/10.5821/ctv.8073.
Texte intégralRésumé :
The 20th century witnessed changes which altered radically the world hitherto functioning in the same way for centuries. The pluralist global culture is characterized by rapid and unpredictable changeability involving continuous challenging of traditional values. Architecture is no exception to this rule, including religious architecture, which best reflects the spirituality of its time. Revaluation which took place in the last century resulted in the need of a new interpretation of the concepts of the sacred and the profane, as they have lost their clarity and significance. In consequence of the conflict between the dogmatic understanding of stability on the one hand and the modern culture, science, thought and world interpretation as well as the pace and style of living on the other, the need has emerged to build new places of cult that embrace the Zeitgeist of today – stripped of almost all ideology, visually modest, devoid in their décor of intense expression or a large number of stimuli. There are also temples which invite into the same space people of different religions as well as people who are seeking faith or are doubtful, places focused on catering for spiritual or contemplation needs, but also offering intellectual rest.
5
Kayaoglu, Turan. « PREACHERS OF DIALOGUE : INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY ». Dans Muslim World in Transition : Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.
Texte intégralRésumé :
While the appeal of ‘civilisational dialogue’ is on the rise, its sources, functions, and con- sequences arouse controversy within and between faith communities. Some religious lead- ers have attempted to clarify the religious foundations for such dialogue. Among them are Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, Edward Idris, Cardinal Cassidy of the Catholic Church, and Fethullah Gülen. The paper compares the approach of these three religious leaders from the Abrahamic tra- dition as presented in their scholarly works – Sacks’ The Dignity of Difference, Cardinal Cassidy’s Ecumenism and Interreligious Dialogue, and Gülen’s Advocate of Dialogue. The discussion attempts to answer the following questions: Can monotheistic traditions accom- modate the dignity of followers of other monotheistic and polytheistic religions as well as non-theistic religions and philosophies? Is a belief in the unity of God compatible with an acceptance of the religious dignity of others? The paper also explores their arguments for why civilisational and interfaith dialogue is necessary, the parameters of such dialogue and its anticipated consequences: how and how far can dialogue bridge the claims of unity of God and diversity of faiths? Islam’s emphasis on diversity and the Quran’s accommodation of ear- lier religious traditions put Islam and Fethullah Gülen in the best position to offer a religious justification for valuing and cherishing the dignity of followers of other religions. The plea for a dialogue of civilizations is on the rise among some policymakers and politi- cians. Many of them believe a dialogue between Islam and the West has become more urgent in the new millennium. For example following the 2005 Cartoon Wars, the United Nations, the Organization of the Islamic Conferences, and the European Union used a joint statement to condemn violent protests and call for respect toward religious traditions. They pled for an exchange of ideas rather than blows: We urge everyone to resist provocation, overreaction and violence, and turn to dialogue. Without dialogue, we cannot hope to appeal to reason, to heal resentment, or to overcome mistrust. Globalization disperses people and ideas throughout the world; it brings families individuals with different beliefs into close contact. Today, more than any period in history, religious di- versity characterizes daily life in many communities. Proponents of interfaith dialogue claim that, in an increasingly global world, interfaith dialogue can facilitate mutual understanding, respect for other religions, and, thus, the peaceful coexistence of people of different faiths. One key factor for the success of the interfaith dialogue is religious leaders’ ability to provide an inclusive interfaith theology in order to reconcile their commitment to their own faith with the reality of religious diversity in their communities. I argue that prominent leaders of the Abrahamic religions (Judaism, Christianity, and Islam) are already offering separate but overlapping theologies to legitimize interfaith dialogue. A balanced analysis of multi-faith interactions is overdue in political science. The discipline characterises religious interactions solely from the perspective of schism and exclusion. The literature asserts that interactions among believers of different faiths will breed conflict, in- cluding terrorism, civil wars, interstate wars, and global wars. According to this conven- tional depiction, interfaith cooperation is especially challenging to Judaism, Christianity, and Islam due to their monotheism; each claims it is “the one true path”. The so-called “monothe- istic exclusion” refers to an all-or-nothing theological view: you are a believer or you are an infidel. Judaism identifies the chosen people, while outsiders are gentiles; Christians believe that no salvation is possible outside of Jesus; Islam seems to call for a perennial jihad against non-Muslims. Each faith would claim ‘religious other’ is a stranger to God. Political “us versus them” thinking evolves from this “believer versus infidel” worldview. This mindset, in turn, initiates the blaming, dehumanizing, and demonization of the believers of other reli- gious traditions. Eventually, it leads to inter-religious violence and conflict. Disputing this grim characterization of religious interactions, scholars of religion offer a tripartite typology of religious attitude towards the ‘religious other.’ They are: exclusivism, inclusivism, and pluralism. Exclusivism suggests a binary opposition of religious claims: one is truth, the other is falsehood. In this dichotomy, salvation requires affirmation of truths of one’s particular religion. Inclusivism integrates other religious traditions with one’s own. In this integration, one’s own religion represents the complete and pure, while other religions represent the incomplete, the corrupted, or both. Pluralism accepts that no religious tradi- tion has a privileged access to religious truth, and all religions are potentially equally valid paths. This paper examines the theology of interfaith dialogue (or interfaith theology) in the Abrahamic religions by means of analyzing the works of three prominent religious lead- ers, a Rabbi, a Pope, and a Muslim scholar. First, Jonathan Sacks, the Chief Rabbi of the United Hebrew Congregations of Britain and the Commonwealth, offers a framework for the dialogue of civilizations in his book Dignity of Difference: How to Avoid the Clash of Civilizations. Rather than mere tolerance and multiculturalism, he advocates what he calls the dignity of difference—an active engagement to value and cherish cultural and religious differences. Second, Pope John Paul II’s Crossing the Threshold of Hope argues that holiness and truth might exist in other religions because the Holy Spirit works beyond the for- mal boundaries of Church. Third, the Turkish Islamic scholar Fethullah Gülen’s Advocate of Dialogue describes a Muslim approach to interfaith dialogue based on the Muslim belief in prophecy and revelation. I analyze the interfaith theologies of these religious leaders in five sections: First, I explore variations on the definition of ‘interfaith dialogue’ in their works. Second, I examine the structural and strategic reasons for the emergence and development of the interfaith theologies. Third, I respond to four common doubts about the possibility and utility of interfaith di- alogue and theologies. Fourth, I use John Rawls’ overlapping consensus approach to develop a framework with which to analyze religious leaders’ support for interfaith dialogue. Fifth, I discuss the religious rationales of each religious leader as it relates to interfaith dialogue.
6
Ugur, Etga. « RELIGION AS A SOURCE OF SOCIAL CAPITAL ? THE GÜLEN MOVEMENT IN THE PUBLIC SPHERE ». Dans Muslim World in Transition : Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/clha2866.
Texte intégralRésumé :
This paper asks: when and under what conditions does religion become a source of coopera- tion rather than conflict? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that has made the movement a global phenomenon and the focus of socio-political analysis. The Gülen community brings different sectors of society together to facilitate ‘collective intellectual effort’ and offer ‘civil responses’ to social issues, seeing this as a more subtle and legitimate way of influencing public debate and policy. To this end, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of these meetings was later expanded to include a wider audience in Europe, the U.S., and the Middle East. This paper looks specifically at the Abant Workshops and the movement’s strategy of bridge building and problem-solving. It uses the press releases, transcripts and audio-visual records of the past 14 meetings to discuss their objectives and outcomes. This material is supplement- ed by interviews with key organisers from the Journalists and Writer Foundation and other participants. The discussion aims to understand how far religiously inspired social groups can contribute to the empowerment of civil society vis-à-vis the state and its officially secular ideology. Beyond that, it aims to explain the role of civil society organisations in democratic governance, and the possibility of creating social capital in societies lacking a clear ‘overlap- ping consensus’ on issues of citizenship, morality and national identity. The hesitancy at the beginning turns into friendship, the distance into understanding, stiff looks and tensions into humorous jokes, and differences into richness. Abant is boldly moving towards an institutionalization. The objective is evident: Talking about some of the problems the country is facing, debating them and offering solutions; on a civil ground, within the framework of knowledge and deliberation. Some labelled the ideas in the concluding declarations as “revolutionary,” “renaissance,” and “first indications of a religious reform.” Some others (in minority) saw them “dangerous” and “non-sense.” In fact, the result is neither a “revolution” nor “non-sense” It is an indication of a quest for opening new horizons or creating a novel vision. When and under what conditions does religion become a source of cooperation rather than conflict in the civil society? The Gülen movement is an Islamic social movement that bases its philosophy on increasing religious consciousness at the individual level and making Islam an important social force in the public sphere. It is this intellectual and social activism that raises the Gülen movement of Turkey as a global phenomenon to the focus of socio-political analysis. The Gülen community brings different sectors of the society together to create and facilitate a ‘common intellect’ to brainstorm and offer ‘civil responses’ to social issues. The move- ment sees this as a more subtle, but more effective, and legitimate way of influencing public debate and policy. Hence, the movement initiated a series of symposiums, known as Abant Workshops in Turkey. The scope of the meetings was later expanded to include a wider audi- ence in Europe, the U.S., and the Middle East. In early 1990s the Gülen Movement launched a silent but persistent public relations cam- paign. Fethullah Gülen openly met with the prominent figures of government and politics, and gave interviews to some popular newspapers and magazines. With a thriving media net- work, private schools, and business associations the movement seemed to have entered a new stage in its relations with the outside world. This new stage was not a simple outreach effort; it was rather a confident step to carve a niche in the increasingly diversified Turkish public sphere. The instigation of a series of workshops known as Abant Platforms was one of the biggest steps in this process. The workshops brought academics, politicians, and intellectu- als together to discuss some of the thorniest issues of, first, Turkey, such as secularism and pluralism, and then the Muslim World, such as war, globalization and modernization. This paper seeks to explain the motives behind this kind of an ambitious project and its possible implications for the movement itself, for Turkey and for the Muslim World in transition.