Готові списки джерел за темами / Global pluralism

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Добірка наукової літератури з теми "Global pluralism"

Автор: Grafiati
Опубліковано: 11 березня 2023

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Статті в журналах з теми "Global pluralism"

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Macdonald, Terry, and Kate Macdonald. "Towards a ‘pluralist’ world order: creative agency and legitimacy in global institutions." European Journal of International Relations 26, no. 2 (September 25, 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 (June 28, 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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3

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 (November 24, 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 (December 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 (July 1, 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 (January 7, 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 (December 11, 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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8

Wera, Marz. "Membingkai Ruang Dialog Beragama: Belajar dari Hans Kung dan Seyyed Hossein Nasr." Societas Dei: Jurnal Agama dan Masyarakat 4, no. 2 (January 4, 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 (July 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 (July 31, 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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Дисертації з теми "Global pluralism"

1

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.

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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.

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Conselho 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
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3

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.

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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.
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4

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.

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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.
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Stevens, Vickie Hall. "Students' Perceptions on Issues Related to Globalization at a Four-Year Community College in Florida." Scholar Commons, 2013. http://scholarcommons.usf.edu/etd/4408.

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The purpose of this dissertation was to survey community college students in order to evaluate their perceptions of the awareness and significance of global-mindedness or worldview of interconnectedness to the global community. The sample of participants included students at a 4-year community college in Florida. The results can be valuable and informative as a needs assessment in curriculum reforms to provide more globally minded courses and programs; consequently, better prepare graduates to compete in the global job market.
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6

Bonham-Carter, Jenny. ""På ojämn mark lär vi oss att gå" : En studie av det interreligiösa arbetets möjligheter, hinder och kopplingar till mänskliga rättigheter utifrån Fryshusprojektet Tillsammans för Sverige." Thesis, Uppsala universitet, Teologiska institutionen, 2013. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-201498.

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This thesis examines interfaith work from a general perspective and through the Swedish interfaith project “Tillsammans för Sverige”. They are based in a famous youth center in Stockholm. The examination has two aims. The first is to identify the main characteristics of interfaith work and how they correspond with daily practice. The second aim looks at the relevance of human rights in interfaith work and how the connection between the two can be clarified.  The results are based upon the author’s experiences through a fieldwork study and an enquiry made among the people involved in the project. Key words: interfaith work, Tillsammans för Sverige, global ethics, human rights
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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.

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Fundo 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.
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Meacock, Heather. "An anthropological approach to theology : a study of John Hicks theology of religious pluralism, towards ethical criteria for a global theology of religions." Thesis, University of Bristol, 1997. http://hdl.handle.net/1983/b93f5f0c-ea33-4a7e-90a3-c230e0965220.

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Kille, Nicola. "Achieving intercultural knowledge through global awareness programming at liberal arts college." Scholarly Commons, 2012. https://scholarlycommons.pacific.edu/uop_etds/835.

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This thesis investigated the success of global awareness co,curricular programming as a tool for increasing intercultural knowledge at a liberal arts college. The study asked the following question: do internationally themed campus-wide events increase student interest in, and appreciation of, difference? Students in this study were involved in two activities: a semester-long series of South Asian themed events (the Wooster Forum and the Forum Auxiliary Events) and the First Year Seminar in Critical Inquiry (FYS). Two sections ofFYS had themes related to that of the Wooster Forum while the other two did not. Levels of student openness to difference and intercultural awareness were measured by the Intercultural Effectiveness Scale (Kozai, 2009a) both before and after exposure to the events of the Wooster Forum. An additional institutionally designed questionnaire was also administered to determine students' participation in the events and to allow them to share their perspectives of the programming offered. Results indicated that the majority of students at the start of the study demonstrated a lack of interest in and awareness of the differences that exist between cultures. At the end of study, those students in sections of FYS without strong links to the theme of the Wooster Forum showed greater movement on the elements of the Intercultural Effectiveness Scale that indicate intercultural openness than the students in sections with close links. Surprisingly, this movement was likely to be negative. Survey results revealed the importance of both friendship groups and the perception of fun as students decided which events in which to participate. Both instruments indicated the need for clear context setting for each event, and for opportunities for structured - ~ reflection and discussion in order to maximize intercultural learning. The study concluded with recommendations regarding future global awareness programming in this specific institutional context
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Ehnberg, Jenny. "Globalization, Justice, and Communication : A Critical Study of Global Ethics." Doctoral thesis, Uppsala universitet, Teologiska institutionen, 2015. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-247796.

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The purpose of this study is to seek to an answer to the question of what constitutes a tenable model for global ethics. This is done in part by a critical engagement with four different models of global ethics; two proposals from political philosophy and two contributions from theological ethics. The models analyzed in the study are: (1) the capabilities approach as developed by Martha Nussbaum, (2) Seyla Benhabib’s discourse ethics and model of cosmopolitan federalism, (3) David Hollenbach’s model of the common good and human rights, and (4) the model for responsibility ethics and theological humanism as developed by William Schweiker. These models contain different understandings of global justice, human rights, and sustainable development. The study works with six primary problems: (1) Which are the main moral problems associated with different processes of globalization? (2) What should be the response to these problems, in the form of a normative ethical model? (3) What is the relation between global ethics and universalism? (4) What kind of institutional vision for the international arena does a tenable global ethic promote? (5) Given the human diversity and global pluralism, what would be a reasonable view of the human being included in a global ethic? (6) What kind of ethical theory is sustainable for global ethical reflection? These questions also form the basis for the analysis of the models. The study uses a set of criteria in order to assess the answers that the models offer for these questions. These criteria also constitute the framework within which the author’s contribution to the discussion of global ethics is phrased. The criteria are founded on an idea of what characterizes global ethical reflection. The contention is that a tenable global ethic should be relevant, and it should also be related to a reasonable view of human beings and a plausible ethical theory. Together these support the criterion of communicability, which argues that a global ethic should above all be communicable, i.e. capable of enabling cross-cultural communication. A central argument which this study makes is that a kind of ethical contextualism is more reasonable than an epistemological universalism.
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Книги з теми "Global pluralism"

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Snyder, Frances. Global economic networks and global legal pluralism. Badia Fiesolana, San Domenica (FI): European University Institute, 1999.

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Snyder, Francis G. Global economic networks and global legal pluralism. San Domenico, Florence: European University Institute, 1999.

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3

Sugirtharajah, Sharada, ed. John Hick's Religious Pluralism in Global Perspective. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-11008-5.

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4

Dagmar, Wujastyk, and Smith Frederick M, eds. Modern and global Ayurveda: Pluralism and paradigms. Albany: State University of New York Press, 2008.

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5

Alnoor, Ebrahim, and Weisband Edward 1939-, eds. Global accountabilities: Participation, pluralism, and public ethics. Cambridge: Cambridge University Press, 2007.

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6

Dimensions of global diversity. San Diego, CA: Cognella, 2012.

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7

Guo-Ming, Chen, and Starosta William J, eds. Communication and global society. New York: P. Lang, 2000.

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8

Global legal pluralism: A jurisprudence of law beyond borders. Cambridge: Cambridge University Press, 2012.

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9

Diaz, Carlos F. Global perspectives for educators. Boston: Allyn and Bacon, 1999.

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1929-, Massialas Byron G., and Xanthopoulos John, eds. Global perspectives for educators. Boston: Allyn and Bacon, 1998.

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Частини книг з теми "Global pluralism"

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Nicholls, Tracey. "Pluralism." In Encyclopedia of Global Justice, 845–47. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9160-5_347.

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ten Have, Henk, and Maria do Céu Patrão Neves. "Pluralism." In Dictionary of Global Bioethics, 829. Cham: Springer International Publishing, 2021. http://dx.doi.org/10.1007/978-3-030-54161-3_408.

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Torcello, Lawrence. "Liberal Pluralism." In Encyclopedia of Global Justice, 647–50. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9160-5_315.

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Khattab, Umi. "Methodological Pluralism." In The Handbook of Global Media Research, 227–44. Oxford, UK: Wiley-Blackwell, 2012. http://dx.doi.org/10.1002/9781118255278.ch14.

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Saperstein, David. "Covenantal pluralism." In The Routledge Handbook of Religious Literacy, Pluralism, and Global Engagement, 38–52. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003036555-5.

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Stewart, W. Christopher, Chris Seiple, and Dennis R. Hoover. "Covenantal pluralism." In The Routledge Handbook of Religious Literacy, Pluralism, and Global Engagement, 21–37. London: Routledge, 2021. http://dx.doi.org/10.4324/9781003036555-4.

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Brookes, Richard, and Roger Palmer. "Pluralism in Marketing Practice." In The New Global Marketing Reality, 211–35. London: Palgrave Macmillan UK, 2004. http://dx.doi.org/10.1057/9780230508576_9.

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Aikin, Scott F., and Robert B. Talisse. "Global Expressivism." In 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.

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Berry, Evan. "Climate Change and Global Religious Pluralism." In Emergent Religious Pluralisms, 279–301. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-13811-0_12.

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Macklin, Ruth. "Respect for Cultural Diversity and Pluralism." In Handbook of Global Bioethics, 153–67. Dordrecht: Springer Netherlands, 2013. http://dx.doi.org/10.1007/978-94-007-2512-6_75.

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Тези доповідей конференцій з теми "Global pluralism"

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Bhakti, Indira, and Tri Gunawan. "Pluralism Religious Education Implementation in Public Schools (Case Study Religious Regular Public Schools Religious in Magelang City)." In 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.

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Eremchenko, Eugene, and Ilya Rylskiy. "Digital Earth for Smart Municipalities." In 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.

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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.
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Syafhendry, Syafhendry, and Setyo Utomo. "TRANSFORMATIONAL LEADERSHIP IN THE MIDDLE OF PLURALITY AND GLOBAL CHALLENGES." In Call for Paper ICOGISS 2019 - International Conference on Governance Innovation and Social Sciences. Universitas Muhammadiyah Jember, 2019. http://dx.doi.org/10.32528/pi.v0i0.2531.

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Alvelos, Heitor, and Susana Barreto. "Addressing the emergence of plurality: Towards a global web of local design narratives." In 14th International Conference of the European Academy of Design, Safe Harbours for Design Research. São Paulo: Editora Blucher, 2021. http://dx.doi.org/10.5151/ead2021-133.

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Kayaoglu, Turan. "PREACHERS OF DIALOGUE: INTERNATIONAL RELATIONS AND INTERFAITH THEOLOGY." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/bjxv1018.

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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.
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Mirón Mirón, Lourdes. "La Escuela Creactiva de Innovación social." In 1as Jornadas Hacia una Nueva Cultura Científica. València: Editorial Universitat Politècnica de València, 2022. http://dx.doi.org/10.4995/ncc2022.2022.15773.

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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.
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Ugur, Etga. "RELIGION AS A SOURCE OF SOCIAL CAPITAL? THE GÜLEN MOVEMENT IN THE PUBLIC SPHERE." In Muslim World in Transition: Contributions of the Gülen Movement. Leeds Metropolitan University Press, 2007. http://dx.doi.org/10.55207/clha2866.

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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.
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Ameri, Amir H. "Critical Historiography and the Design Studio Pedagogy." In 2019 ACSA Teachers Conference. ACSA Press, 2019. http://dx.doi.org/10.35483/acsa.teach.2019.6.

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The cultures that in their divergent multiplicity were once effectively segregated in space and time, find themselves in close proximity, dialogue and potential competition and conflict in both literal and virtual space as a direct consequence of globalization. Coupled as globalization is with the technologies of the information age, it has dramatically and fundamentally transformed our cultural and cross-cultural modes of communication and exchange, and along with it our cultural experience of space and time. These transformations are not formal and aesthetic per se, but more profoundly cultural and ideological. As such, they are measurably changing all cultures involved in unforeseeable directions. These changes, along with a multi-cultural context to architectural practice in a global economy require a shift of emphasis in architectural pedagogy to better prepare the next generation of architects to meet the unique demands of a plurality of cultures in a state of flux and change.
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Malinowska-Petelenz, Beata. "Contemporary European spirituality: new forms of sacred spaces." In Virtual City and Territory. Barcelona: Centre de Política de Sòl i Valoracions, 2016. http://dx.doi.org/10.5821/ctv.8073.

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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.
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Serrano Figueroa, Luis. "Esquemas dinámicos complejos." In III Congreso Internacional de Investigación en Artes Visuales :: ANIAV 2017 :: GLOCAL. Valencia: Universitat Politècnica València, 2017. http://dx.doi.org/10.4995/aniav.2017.5848.

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La investigación artística, más allá de la perspectiva normativa (disciplinar) reciente que la asocia a procesos de actualización curricular en las universidades del orbe, implica o ha implicado un ejercicio permanente de imaginación y crítica. Existe un amplio legado de trabajo crítico donde se reconocen las prácticas de investigación en su directa asociación con el ejercicio político o las luchas sociales (Steyerl, 2010). El arte apunta a un pensamiento profundo, radical, prismático, y atonal, y asimismo como forjador de un territorio abierto, expandido, lo cual implica que la idea del arte que acompaña a la propia aventura del arte es cada vez más compleja, pluralista y polivalente (Juanes, 2010). La propuesta de esquemas dinámicos complejos plantea la necesidad de un procesamiento de los legados críticos, la vastedad, la polivalencia, la poética de sus autores, en su encuentro con los imperativos de la investigación académica formal. Los esquemas dinámicos complejos permiten el reconocimiento de este carácter abierto, complejo y polivalente. Y también permiten pensar o transitar por las distintas formas de codificación e implicaciones de la acción de investigación en las múltiples escalas contextuales y los múltiples ámbitos de actuación. La propuesta de los esquemas dinámicos complejos se soporta en un ejercicio de colectivización de procesos de investigación donde los esquemas operan como interfaz dialógica. En este sentido, el valor del esquema no está en su graficación si no en lo que el esquema permite visibilizar para ser discutido en un grupo. Por otra parte implica reconocer también la mutabilidad de las configuraciones conceptuales en una espiral constructiva de procesos de conocimiento interdisciplinario (García, 2006). Esto quiere decir que la posible reconfiguración permanente de un esquema conceptual en un proyecto de investigación sucede a la par de la reconfiguración de la mirada (theorós) del investigador.http://dx.doi.org/10.4995/ANIAV.2017.5848
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Звіти організацій з теми "Global pluralism"

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Comunicación de las Ciencias, Centro. Sin Humanidades no hay pensamiento crítico. Universidad Autónoma de Chile, February 2020. http://dx.doi.org/10.32457/2050012728/9589202027.

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«La pulsión comunitaria en la obra de Diamela Eltit» es la última publicación de la investigadora de la Universidad Autónoma de Chile Mónica Barrientos, en ella se analiza la obra de la escritora chilena -una de las más importantes de América Latina según Mónica- desde una perspectiva global, «las entrevistas, ensayos y libros se entienden como una sola gran obra que dialoga entre sí. En este diálogo hay una pulsión comunitaria, forma voces plurales que hablan de una realidad chilena. Son propuestas teóricas formando una comunidad de diferentes».
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