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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 (November 24, 2017): 92. http://dx.doi.org/10.33541/japs.v1i1.503.
Повний текст джерелаАнотація:
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 (October 31, 1996): 901–21. http://dx.doi.org/10.4081/mem.1996.897.
Повний текст джерелаАнотація:
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 (June 28, 2013): 160–95. http://dx.doi.org/10.1017/s2045381713000130.
Повний текст джерелаАнотація:
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 (July 31, 2013): 509–29. http://dx.doi.org/10.1017/s0922156513000216.
Повний текст джерелаАнотація:
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 (August 30, 2018): 277. http://dx.doi.org/10.20911/21768757v50n2p277/2018.
Повний текст джерелаАнотація:
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, 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.
Повний текст джерелаАнотація:
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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Sampe, Naomi, and Simon Petrus. "Realita Kompleks Pemimpin Kristen." KINAA: Jurnal Kepemimpinan Kristen dan Pemberdayaan Jemaat 2, no. 2 (December 29, 2021): 133–46. http://dx.doi.org/10.34307/kinaa.v2i2.35.
Повний текст джерелаАнотація:
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,
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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.
Повний текст джерелаАнотація:
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 (October 1, 2022): 63. http://dx.doi.org/10.35285/ucc8.2.2022.art4.
Повний текст джерелаАнотація:
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, and 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 (December 2020): 162–73. http://dx.doi.org/10.1017/rms.2021.11.
Повний текст джерелаАнотація:
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.
11
Noer, Arafat. "PLURALISME AGAMA DALAM KONTEKS KEISLAMAN DI INDONESIA." RELIGI JURNAL STUDI AGAMA-AGAMA 15, no. 1 (April 26, 2019): 51. http://dx.doi.org/10.14421/rejusta.2019.1501-04.
Повний текст джерелаАнотація:
Karya ini dilatarbelakangi oleh fenomena perbedaan paham pluralisme agama, terlebih setelah munculnya fatwa MUI yang menolak dengan keras bahkan menentang paham pluralisme agama. Mengenai pluralisme agama dalam Islam sangatlah rentan dan mengundang perdebatan dari berbagai kalangan. Selain itu pluralisme agama menjadi salah satu isu keagamaan yang berkaitan dengan Islam dalam hubungan antar agama dan negara, serta pada kurun waktu yang sama bertepatan dengan alur demokrasi pasca reformasi. Sejatinya, Islam mengakui dan memandang kemajemukan beragama secara kritis, tetapi tidak pernah menolak atau menganggapnya salah. Pluralisme agama lebih menekankan pada sebuah paham kesatuan agama menuju Yang Satu. Secara epistemologi, pluralisme agama memerlukan sebuah kerangka untuk menyikapi realitas alamiah yang tidak bisa dihindari. Istilah pluralisme agama terlalu menonjolkan paradigma kesatuan agama yang bersifat semu. Pluralisme yang hanya sementara masih menggunakan pendekatan atas pernyataan bahwa semua agama dan semua manusia secara bertahap akan menemukan kebenaran agama, kemudian akan mengikuti agama yang diyakini kebenarannya. Pemahaman pluralisme seperti ini justru tidak menghargai kekhasan dan nilai-nilai agama lain, tetapi secara halus berusaha menggunakan konsep global dan kategori-kategori agamanya. Pluralisme agama memerlukan pergeseran paradigma dari pluralitas agama sebagai sunnatullah menuju kooperatif agama-agama. Keberagaman agama, budaya, ras, suku, bangsa, bahasa diperlukan konsep agree in disagreement serta sikap inklusifis-pluralis, terbuka dalam menerima perbedaan, saling bekerja sama membangun peradaban manusia yang berkemajuan tanpa sekat-sekat agama, suku, ras, dan sebagainya untuk merealisasikan misi Islam, rahmatan li al-‘alamin, kasih-sayang bagi semesta. Penelitian ini menggunakan pendekatan hermeneutik (hermeneutics approach). Metode yang digunakan dalam pencarian data adalah penelitian kepustakaan (library research).
12
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.
Повний текст джерела
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Delage Carretero, Fernando. "China y la gobernanza económica global." Araucaria, no. 42 (2019): 135–55. http://dx.doi.org/10.12795/araucaria.2019.i42.07.
Повний текст джерела
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KIM, SUNGMOON. "Public Reason Confucianism: A Construction." American Political Science Review 109, no. 1 (February 2015): 187–200. http://dx.doi.org/10.1017/s0003055414000653.
Повний текст джерелаАнотація:
If perfectionism is understood as the state's non-neutral promotion of a valuable way of life, Confucian political theory, often pursued as a pluralist correction to global monism of liberal democracy, is ineluctably perfectionist. But how can Confucian perfectionism, committed to particular Confucian values, reconcile with the societal fact of value pluralismwithinthe putative Confucian polity? This article argues that a potential tension between Confucian perfectionism and value pluralism can be avoided by making Confucian perfectionist goods the core elements of public reason with which citizens can justify their arguments to one another and by which the state can justifiably exercise its public authority to reasonable citizens who otherwise subscribe to various comprehensive doctrines. By defining a mode of Confucian perfectionism working through Confucian public reason broadly shared by citizens aspublic reason Confucianism, this article attempts to balance the Confucian polity's internal societal pluralism and the people's collective self-determination.
15
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.
Повний текст джерела
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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.
Повний текст джерела
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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.
Повний текст джерелаАнотація:
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.
18
Antonov, Mikhail. "EM BUSCA DO PLURALISMO JURÍDICO GLOBAL." Revista Direitos Fundamentais & Democracia 26, no. 1 (April 29, 2021): 238–57. http://dx.doi.org/10.25192/issn.1982-0496.rdfd.v26i12184.
Повний текст джерелаАнотація:
Globalização não é um termo descritivo para retratar a realidade contemporânea do direito; ela funciona principalmente como uma concepção regulatória para reforçar certas regularidades da evolução social para que sejam respeitadas por estudiosos, juristas e políticos. Os reflexos jurídicos em tempos de globalização não representam o direito como é, mas descrevem o direito necessário para que a humanidade encontre os perigos dos tempos de transição. Rejeitando por unanimidade o modelo Hobbesiano, os pluralistas apresentam as sociedades humanas como entidades auto-organizadas capazes de produzir suas próprias normas autônomas, independentes da vontade e da discricionariedade dos indivíduos particulares. Os fenômenos resumidos sob o título de pluralismo jurídico não têm originalidade histórica ou social. Pluralismo jurídico não revela novos direitos sociais ou regularidades, não provê um esquema explicativo novo (em vez disso, apenas muda as palavras do esquema antigo), e os desafios da globalização são apenas relativamente novos. Ao menos a realidade referida a esses termos esboça um clima intelectual renovado que oferece novos eixos aos discursos. Desse ponto de vista, o problema do pluralismo jurídico e a questão da globalização, não são desprovidos de interesse científico, e discussões sobre o tema podem efetivamente contribuir para o progresso do conhecimento social. Mas, de todas as possibilidades, não é razoável esperar que da substituição dos termos e dados factuais, se possa obter um conhecimento inovador sobre a inter-relação entre direito e sociedade.
19
Thuesen, Frederik. "Fra retsstat til transnationalt retssamfund - Retspluralisme, multikulturalisme og globalisering." Dansk Sociologi 18, no. 2 (May 21, 2007): 29–47. http://dx.doi.org/10.22439/dansoc.v18i2.1900.
Повний текст джерелаАнотація:
Senmoderne samfund er præget af større normativ og retlig pluralisme end sociologisk teori, der tager udgangspunkt i begrebet om retsstaten, giver indtryk af. Derfor er vi nødt til at gentænke retsstaten som komponent i et transnationalt retssamfund. Jürgen Habermas’ teori om den demokratiske retsstat skygger således for, hvorledes senmoderne samfund er normativt og retligt pluralistiske. Teorier om retlig pluralisme repræsenterer et konkurrerende perspektiv. Her begribes retten ikke som en enhed, men som overlappende systemer af normer. Den postmodernistiske portugisiske retssociolog Boaven¬tura Santos argumenterer således for, at retten skal analyseres gennem et matrix bestående af lokale, nationale og globale retsnormer. Artiklen illustrerer dette gennem konkrete eksempler fra det multikulturelle samfund og globaliseringen. På lokalt niveau er brugen af uformel islamisk ret blandt muslimske minoriteter et eksempel. På transnationalt niveau udfordrer uformel konfliktløsning blandt multinationale selskaber samt de internationale men¬ne¬skerettigheder den statslige retsorden. Deskriptivt må gentænkningen af rets¬staten derfor tage udgangspunkt i retspluralismen. Normativt må en sådan gentænkning sigte mod at sikre de forskellige retsordners demokratiske legitimitet. Som ideal kan tanken om rettens enhed dog fortsat være fornuftig at holde fast i, fordi et sammenhængende retssystem er en vigtig komponent i den sociale integration af multikulturelle og globaliserede samfund.
ENGELSK ABSTRACT:
Frederik Thuesen: From Rechtsstaat to Transnational Legality. Legal Pluralism, Multiculturalism and Globalisation
The article argues that we have to rethink the concept of the “Rechtsstaat“ as a component in a transnational society where various legalities interact. Sociological theory such as Jürgen Habermas’ theory of the democratic “Rechtsstaat“ veils the way in which late modern societies are normatively and legally pluralistic. Theories of legal pluralism represent competing sociological perspectives, conceiving of law not as a unity but as overlapping and intertwining systems of norms. Thus the Portuguese scholar Boaventura Santos argues that law should be analysed through the matrix of local, national and global legalities. The article illustrates this point through concrete examples relating to multiculturalism and globalisation. On a local level it points to the use of informal Islamic law among immigrant minorities. On a transnational level informal conflict-resolution among multinational companies and human rights challenges the state-based legal order. Therefore, a rethinking of the idea of a society based on principles of “rule of law“ should descriptively start from legal plurality. Normatively, it should aim at securing the democratic legitimacy of those centres where law is produced. Finally, I argue that unity of law as a principle is not a completely far-fetched or oppressive ideal, but necessary to the integration of society.
Key words: Legal pluralism, globalization, human rights, rule of law, unity of law, multiculturalism.
20
Waisse, Silvia. "Blunting Occam’s razor, or when less is not best: pluralism in the global health care marketplace." Quinto Sol 24, no. 3 (September 1, 2020): 1–19. http://dx.doi.org/10.19137/qs.v24i3.4837.
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Bergé, Jean-Sylvestre. "La complémentarité du droit national, international et européen: Perspectives pour les individus." European Review of Private Law 24, Issue 3/4 (June 1, 2016): 373–91. http://dx.doi.org/10.54648/erpl2016025.
Повний текст джерелаАнотація:
Abstract: The complementarity of national, international, and European laws is one of the most powerful illustrations of the general phenomenon of global legal pluralism. This contribution to the essays collected in honour of one of the most distinguished professor in Europe who studied the cross relationships between private law and European Union law illustrates the complementarity of the laws in situations which have a (vertical or horizontal) effect on individuals. Résumé: La complémentarité du droit national, international et européen est l’une des grandes illustrations du phénomène de pluralisme juridique mondial. Cette contribution aux articles réunis à l’honneur du plus célèbre des professeurs en Europe à avoir travaillé à l’intersection des rapports entre le droit privé et le droit de l’Union européenne, illustre l’état de complémentarité des droits qui peut exister dans les situations (verticales ou horizontales) qui affectent les individus.
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AFIF, MOHAMAD. "MENGGUGAT PLURALISME BARAT, MENGGAGAS PLURALISME SYARI'AT." ALQALAM 24, no. 1 (April 30, 2007): 87. http://dx.doi.org/10.32678/alqalam.v24i1.1657.
Повний текст джерелаАнотація:
Salah satu faktor utama penyebab munculnya gagasan pluralisme adalah pesatnya perkembangan teknologi transportasi dan komunikasi, yang membawa implikasi kepada fakta bahwa tidak ada satu tempatpun di dunia ini yang terisolasi dan terasing. Dunia berubah menjadi perkampungan global ''global village" dengan beragam etnis, kultur dan keyakinan, dimana sebuah komunitas harus berhadapan dengan tradisi asing: tradisi yang diacuhkan dan dibencinya. Hal ini menimbulkan ketidakpastian teologis, psikologis, sosial dan kultural keyakinan dan tradisi yang dianggap asli, unggul dan unik, berhadapan dengan keyakinan dan tradisi lain yang juga dianggap asli, unggul dan unik.Dampaknya bisa dilihat dalam perubahan sikap dan pandangan pemeluk agama terhadap agama lain. Terjadi perubahan sudut pandang yang semula ekslusif dan intoleran menjadi lebih inklusif dan toleran, dan karenanya menerima realitas pluralistik sebagai sebuah kenyataan. Dengan kata lain, globalisasi telah membuat pluralisme sebagai salah satu bentuk pandangan yang diterima oleh para pemeluk agama-agama.Gaung wacana pluralisme semakin menguat dan respon terhadapnya beragam. Pendukung dan penentangnya terkadang memiliki pandangan yang ekstrim, sehingga menjurus pada sikap yang kontraproduktif. Pendukung pluralisme terjebak pada penerimaan total pluralisme tanpa sikap kritis dengan keyakinan bahwa pluralisme tanpa kekurangan. Sebaliknya, penentangnya acuh dengan keyakinan pluralisme tidak mengandung nilai positif. Dua bentuk sikap yang dalam kerangka ilmiah dan akademis tidak patut dan pantas.
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Matheus, Carolyn, and Kevin M. Gaugler. "Fostering Global Mindedness in Short-Term Community-Based Global Learning Programs: The Importance of Strategic Design, Collaboration, and Reflection." Frontiers: The Interdisciplinary Journal of Study Abroad 32, no. 3 (November 20, 2020): 156–81. http://dx.doi.org/10.36366/frontiers.v32i3.583.
Повний текст джерелаАнотація:
Trends toward short-term academic service-learning abroad necessitate programs designed to maximize effectiveness and measurement of outcomes. The current study sought to strategically foster and measure increases in global mindedness during an immersive community-based global learning program abroad. University students studying either Computer Science or Spanish collaborated to design curriculum and host a technology summer camp for junior-high students in the Dominican Republic. The semester before the two-week travel experience included extensive pre-departure preparation, collaboration, reflection, and communication among students, program directors, on-site program coordinators, and stakeholders in the host community. Results of pre- and post-tests using the Global Mindedness Scale indicate perceptions of five dimensions of global mindedness (i.e., responsibility, cultural pluralism, efficacy, global centrism, and interconnectedness) were significantly increased after participating in this program. Pre-departure activities, curricular design, and logistical elements of the program are discussed, along with recommendations for future research.
Abstract in Spanish
Las tendencias en los estudios en el extranjero a corto plazo que incluyen el aprendizaje a través del servicio en la comunidad requieren un diseño que maximice la eficacia y medida de los resultados. Este estudio midió un crecimiento en la mentalidad sobre asuntos globales entre participantes en un programa a corto plazo en el extranjero. Estudiantes universitarios con concentraciones en informática y en lengua española colaboraron para diseñar un currículo y ofrecer un campamento tecnológico de verano para estudiantes de una escuela secundaria en la República Dominicana. El semestre antes del programa, que duró dos semanas, incluyó la preparación extensiva, la colaboración, la reflexión y la comunicación entre los estudiantes universitarios, los directores del programa, los coordinadores del programa in situ y miembros de la comunidad local. Los resultados de los cuestionarios antes y después del programa fueron creados con una escala de mentalidad global (Global Mindedness Scale), indicando percepciones en cinco dimensiones de tal mentalidad (responsabilidad, pluralismo cultural, eficacia, centrismo global e interconectividad); se concluyó que la mentalidad fue aumentada significativamente después de participar en el programa. Se examinan aquí las actividades antes del comienzo del programa, el diseño del currículo y los elementos logísticos mientras se recomiendan investigaciones posibles para estudios futuros.
24
BELLEY, Jean-Guy. "L’État et la régulation juridique des sociétés globales." Sociologie et sociétés 18, no. 1 (September 30, 2002): 11–32. http://dx.doi.org/10.7202/001041ar.
Повний текст джерелаАнотація:
Résumé À rencontre de la doctrine du positivisme juridique qui accorde le monopole du droit à l'État, la notion de pluralisme juridique suggère que la réalité sociale du droit s'exprime à l'extérieur aussi bien qu'à l'intérieur de l'organisation étatique. L'auteur retrace l'évolution des conceptions du pluralisme juridique depuis le début du vingtième siècle chez les juristes et les spécialistes des sciences sociales qui ont contribué à l'émergence puis à l'institutionnalisation de la sociologie du droit. Il propose une problématique du pluralisme juridique fondée d'une part sur une définition générique et opératoire du droit, d'autre part sur un intérêt privilégié porté à la dynamique de centralisation/décentralisation de la régulation juridique au sein des sociétés occidentales contemporaines.
25
Ess, Charles. "Ethical pluralism and global information ethics." Ethics and Information Technology 8, no. 4 (November 2, 2006): 215–26. http://dx.doi.org/10.1007/s10676-006-9113-3.
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26
Krisch, Nico. "The Pluralism of Global Administrative Law." European Journal of International Law 17, no. 1 (February 1, 2006): 247–78. http://dx.doi.org/10.1093/ejil/chi163.
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Petersen, Hanne. "Chinese Contributions to Global Normative Pluralism?" NAVEIÑ REET: Nordic Journal of Law and Social Research, no. 7 (November 2, 2018): 53–70. http://dx.doi.org/10.7146/nnjlsr.v0i7.111015.
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28
Skurko, E. V. "DEGLOBALIZATION: FROM GLOBAL LEGAL NORMS TO GLOBAL LEGAL PLURALISM." Pravovedenie IAZH, no. 1 (2021): 160–67. http://dx.doi.org/10.31249/rgpravo/2021.01.17.
Повний текст джерелаАнотація:
The review examines the current problems of globalization in the legal sphere: the issue of global legal norms, legal globalization, modern processes of de-globalization and their «normative project».
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Camelia, Allyvia, and Nikmah Suryandari. "Pendidikan Multikultural: Sebuah Perspektif Global." EDUKATIF : JURNAL ILMU PENDIDIKAN 3, no. 6 (November 13, 2021): 5143–49. http://dx.doi.org/10.31004/edukatif.v3i6.1649.
Повний текст джерелаАнотація:
Pendidikan multikultural merupakan pendekatan belajar mengajar yang berlandaskan nilai-nilai demokrasi yang menegaskan pluralisme budaya dalam masyarakat yang beragam. Saat ini ada dua sudut pandang atau perspektif pendidikan multikultural, yaitu perspektif asimilasi atau “melting-pot” dan pluralisme atau "sudut pandang umum. Perspektif asimilasi multikultural adalah bahwa mikrokultur harus melepaskan budaya dan identitas asli mereka untuk berbaur atau terserap ke dalam budaya yang dominan. Perspektif global adalah bahwa budaya mikro dapat mempertahankan banyak tradisi mereka seperti bahasa, agama, dan kebiasaan sosial sambil mengadopsi banyak aspek budaya dominan. Perspektif global Pendidikan multikultural mengakui pluralisme budaya sebagai keadaan yang ideal dan sehat dalam setiap masyarakat yang produktif dan mempromosikan kesetaraan dan rasa hormat di antara kelompok budaya yang ada. Prinsip ini memungkinkan perspektif global pendidikan multikultural untuk melampaui pedagogi kesetaraan sebagai satu-satunya cara untuk mengatasi masalah yang telah diciptakan oleh perspektif asimilasi.Dengan interkoneksi yang meningkat pesat di antara semua negara, kita menghadapi isu-isu global terkait ekosistem, senjata nuklir, terorisme, hak asasi manusia, lembaga pendidikan tinggi perlu menerapkan perspektif global pendidikan multikultural di dunia yang pluralistik dan tetap kompetitif secara akademis.Tujuan artikel ini adalah menjelaskan perspektif global tentang pendidikan multikultural dan bagaimana institusi pendidikan tinggi dapat menggunakannya sebagai model keunggulan akademik dalam masyarakat yang pluralistik dan demokratis.
30
Bernstein, Richard J. "Cultural pluralism." Philosophy & Social Criticism 41, no. 4-5 (January 4, 2015): 347–56. http://dx.doi.org/10.1177/0191453714564855.
Повний текст джерелаАнотація:
The expression ‘cultural pluralism’ was popularized by Horace Kallen, a student of William James. I explore the meaning of pluralism in the context of the American pragmatic tradition with emphasis on the meaning of pluralism for William James. Kallen sought to characterize cultural pluralism in contrast with the idea of America as a ‘melting-pot’. I also examine the contributions of Randolph Bourne and the African-American philosopher Alain Locke to the discussion of cultural pluralism. I conclude by indicating that the idea of a democratic society that respects and is enriched by differences is highly relevant to contemporary discussions of cultural pluralism in a global context.
31
al Attar, Mohsen. "Reframing the “Universality” of International Law in a Globalizing World." McGill Law Journal 59, no. 1 (October 23, 2013): 95–139. http://dx.doi.org/10.7202/1018986ar.
Повний текст джерелаАнотація:
In this essay, I highlight the historical use of notions of universality and objectivity in international law to advance First World economic interests, primarily through the codification of conditions that sustain ongoing Third World dispossession. I argue that these interests have taken on a transnational character and are being pursued through an elaborate network of meta-regulatory regimes beneficial to an emergent transnational capitalist class. These regimes are used to diffuse neoliberal economic reform on a global scale, resulting in the embedding of various neoliberal precepts both in legal machinery and in social meaning. Finally, I suggest that while instances of resistance are observable, critical international legal jurists appear ambivalent in their efforts at crafting proposals for reform of the global legal order. While some champion a type of global legal pluralism that would recognize the legitimacy of lawmaking as executed by non-institutional actors, many remain perplexed as to how we might reconcile the pursuit of a universally and objectively just order in a pluralist, subjective, and highly stratified world. I conclude by applying Nancy Fraser’s “political dimension of justice” to conceptualize and structure more representative participatory transnational lawmaking processes, the kind that would promote both parity of participation and actor subjectivity, and possibly further the cause of global justice.
32
Casanova, José. "The Karel Dobbelaere lecture: Divergent global roads to secularization and religious pluralism." Social Compass 65, no. 2 (June 2018): 187–98. http://dx.doi.org/10.1177/0037768618767961.
Повний текст джерелаАнотація:
This article analyzes the two divergent, though intertwined, roads of European secularization and global religious pluralism. In continental Western Europe, modernization and urbanization were accompanied by drastic secularization with limited religious pluralism. By contrast, in much of the rest of the world, in the Americas, North and South, throughout Asia and the Pacific and in Sub-Saharan Africa, modernization and urbanization have led to religious pluralism with limited secularization. In our contemporary global secular age, the parallel religious and secular dynamics are becoming ever more intertwined and interrelated.
33
Marian, Florica. "Medical Pluralism: Global Perspectives on Equity Issues." Forschende Komplementärmedizin / Research in Complementary Medicine 14, no. 2 (2007): 10–18. http://dx.doi.org/10.1159/000112319.
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34
Roberts, John. "Global Accountabilities: Participation, Pluralism and Public Ethics." European Accounting Review 18, no. 2 (June 2009): 408–12. http://dx.doi.org/10.1080/09638180902928036.
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35
Berman, Paul Schiff. "Global Legal Pluralism and ‘Private’ International Law." Transnational Legal Theory 1, no. 1 (March 2010): 117–20. http://dx.doi.org/10.1080/20414005.2010.11424502.
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36
Berman, Paul Schiff. "Sally Engle Merry and Global Legal Pluralism." Law & Society Review 54, no. 4 (December 2020): 839–45. http://dx.doi.org/10.1111/lasr.12515.
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37
Bustos Gisbert, Rafael. "Elementos constitucionales en la red global." Estudios de Deusto 60, no. 2 (November 27, 2014): 21. http://dx.doi.org/10.18543/ed-60(2)-2012pp21-43.
Повний текст джерелаАнотація:
<p>La tesis principal sostenida en este artículo es que el diálogo judicial es un nuevo concepto o una nueva categoría que puede resolver algunos problemas propios de las situaciones de pluralismo constitucional. Pero no toda cita de una jurisdicción extranjera puede ser considerada una forma de diálogo. Los diálogos judiciales tienen sus propios objetivos, estructura y solución, diversos de los meros diálogos comparativos entre cortes</p>
38
Pereira Galvão da Silva, Manuela. "LEVANDO AS MINORIAS A SÉRIO." Revista Digital Constituição e Garantia de Direitos 13, no. 1 (August 4, 2020): 121–47. http://dx.doi.org/10.21680/1982-310x.2020v13n1id19805.
Повний текст джерелаАнотація:
O panorama político global tem evidenciado que até as democracias mais estáveis estão sujeitas ao declínio por fragilizações graduais ocasionadas, sobretudo, pelo legalismo autocrático, o constitucionalismo abusivo e o populismo. Essas práticas autoritárias usualmente enfraquecem a essência liberal da democracia, atingindo com especial vigor os grupos politicamente minoritários, a exemplo dos indígenas, quilombolas, mulheres, afrodescendentes, comunidade LGBTQ+, dentre outros. No Brasil, o ano de 2019 foi permeado por discursos intimidatórios, ameaças e retrocessos relativos a direitos duramente alcançados pelas minorias, suscitando preocupação quanto à saúde e integridade do Estado Democrático de Direito, cuja existência não pode prescindir de uma rede institucional capaz de garantir o respeito ao sistema de freios e contrapesos, a accountability dos governantes, as liberdades civis e o pluralismo. A partir dessa perspectiva, pretende-se analisar as práticas antiliberais que sinalizam um declínio democrático em território nacional e reforçar a importância do devido processo legislativo e do controle de constitucionalidade, como instituições garantidoras das regras do jogo político e da essência pluralista da democracia. Dada a relevância de sua função no plano político, é preciso a conscientização e atenção para que essas instituições mantenham seu funcionamento e não sejam, elas próprias, alcançadas por modificações antidemocráticas.
39
Piffer, Carla, and Paulo Márcio Cruz. "El derecho transnacional y la consolidación de un pluralismo jurídico transnacional." Jurídicas 18, no. 2 (July 1, 2021): 13–25. http://dx.doi.org/10.17151/jurid.2021.18.2.2.
Повний текст джерелаАнотація:
Este artículo, cuyo objetivo es tratar el tema del derecho transnacional y la posibilidad de consolidación de un pluralismo jurídico transnacional, se inicia con consideraciones acerca de la transnacionalidad como un fenómeno que caracteriza la actual sociedad mundial. A continuación, se vislumbra la posibilidad de la construcción de un pluralismo jurídico transnacional a partir del derecho transnacional, totalmente diferente del pluralismo jurídico clásico. Finalmente, se concluye que es imprescindible alejar cualquier intento de mantener un pluralismo sujeto a actos jurídicos de comparación y convergencia, ante la necesidad de utilizarse también la coordinación e integración entre sistemas jurídicos y no jurídicos, elevando el desafío de los fenómenos que trascienden fronteras y superando modelos categorizados a nivel local, internacional, supranacional o global. La metodología por usar comprende el método inductivo, utilizándose las técnicas del referente, de la categoría, de los conceptos operacionales y de la investigación bibliográfica.
40
Piffer, Carla, and Paulo Márcio Cruz. "El derecho transnacional y la consolidación de un pluralismo jurídico transnacional." Jurídicas 18, no. 2 (July 1, 2021): 13–25. http://dx.doi.org/10.17151/jurid.2021.18.2.2.
Повний текст джерелаАнотація:
Este artículo, cuyo objetivo es tratar el tema del derecho transnacional y la posibilidad de consolidación de un pluralismo jurídico transnacional, se inicia con consideraciones acerca de la transnacionalidad como un fenómeno que caracteriza la actual sociedad mundial. A continuación, se vislumbra la posibilidad de la construcción de un pluralismo jurídico transnacional a partir del derecho transnacional, totalmente diferente del pluralismo jurídico clásico. Finalmente, se concluye que es imprescindible alejar cualquier intento de mantener un pluralismo sujeto a actos jurídicos de comparación y convergencia, ante la necesidad de utilizarse también la coordinación e integración entre sistemas jurídicos y no jurídicos, elevando el desafío de los fenómenos que trascienden fronteras y superando modelos categorizados a nivel local, internacional, supranacional o global. La metodología por usar comprende el método inductivo, utilizándose las técnicas del referente, de la categoría, de los conceptos operacionales y de la investigación bibliográfica.
41
Maulana, Abdullah Muslich Rizal. "PROBLEMATIKA PLURALISME AGAMA ANTARA TEOLOGI DAN FILSAFAT: MEMBACA KRITIK MARIANNE MOYAERT ATAS JOHN HICK." Jurnal Studi Agama dan Masyarakat 16, no. 2 (January 1, 2021): 99–113. http://dx.doi.org/10.23971/jsam.v16i2.2136.
Повний текст джерелаАнотація:
Religious pluralism as an effort to bridge harmony among adherents of religions initiates both theological and philosophical problems. For example, religious pluralism is not only seen as a further effort to build interreligious relationships but also it is built on Truth Relativism. The religious pluralism concept also encourages Marianne Moyaert to investigate religious pluralism more deeply, especially referring to the concept of 'Global Theology' which is conceptualized by John Hick. This paper analyzed a number of theologians' annoyance with Global Theology such as: Hick as a 'Problematic Theologian', demythologizing of Jesus, and most importantly, the blurred relationship between Theology and Philosophy. Following Marianne's Argument, it was believed that the relationship among religions should be built on clear boundaries between Theology and Philosophy, where the boundaries were destroyed by Global Theology. Instead of fading the boundaries between the two, the relationship among religions should be carried out based on a religious understanding based on commitment.
42
Meagher. "American Pragmatism and the Global City: Engaging Saskia Sassen's Work." Pluralist 8, no. 3 (2013): 83. http://dx.doi.org/10.5406/pluralist.8.3.0083.
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43
Hefner, Robert W. "Going Global: an Anthropology of the Two Pluralisms." Society 53, no. 1 (December 21, 2015): 13–19. http://dx.doi.org/10.1007/s12115-015-9966-3.
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Panasiewicz, Roberlei, and Gilbraz Aragão. "Novas fronteiras do pluralismo religioso." HORIZONTE 13, no. 40 (December 25, 2015): 1841. http://dx.doi.org/10.5752/horizonte.v13i40.10708.
Повний текст джерелаАнотація:
<p>Como entender a crescente população, no Brasil e no mundo, que não tem afiliação religiosa: os sem religião? Estaríamos entrando em uma era irreligiosa ou pós-religiosa, na qual restaria das religiões tradicionais, em todas as latitudes, apenas uma espiritualidade introspectiva de meditação silenciosa? Essa modelização da religiosidade não é funcional ao onipresente sistema de dominação capitalista – e ao seu “evangelho” liberal? A educação religiosa, no contexto de complexidade dessa nova “aldeia global”, com seu pluralismo religioso e pós-religioso, poderia ou deveria tratar apenas das dimensões pedagógicas que existem entre e para além de todas as tradições de fé? Estaríamos caminhando para a possibilidade até de uma teologia geral das religiões e uma teologia pós-religiões, que vá além não de uma religião, mas das religiões enquanto tais, e seja centrada na espiritualidade? Ou tal pretensão teológica não passa de uma filosofia (equivocada) da história? Este artigo, partindo da metodologia teórica, ensaia as primeiras respostas para essas questões.</p>
45
Panasiewicz, Roberlei, and Gilbraz Aragão. "Novas fronteiras do pluralismo religioso." HORIZONTE 13, no. 40 (December 25, 2015): 1841. http://dx.doi.org/10.5752/p.2175-5841.2015v13n40p1841.
Повний текст джерелаАнотація:
<p>Como entender a crescente população, no Brasil e no mundo, que não tem afiliação religiosa: os sem religião? Estaríamos entrando em uma era irreligiosa ou pós-religiosa, na qual restaria das religiões tradicionais, em todas as latitudes, apenas uma espiritualidade introspectiva de meditação silenciosa? Essa modelização da religiosidade não é funcional ao onipresente sistema de dominação capitalista – e ao seu “evangelho” liberal? A educação religiosa, no contexto de complexidade dessa nova “aldeia global”, com seu pluralismo religioso e pós-religioso, poderia ou deveria tratar apenas das dimensões pedagógicas que existem entre e para além de todas as tradições de fé? Estaríamos caminhando para a possibilidade até de uma teologia geral das religiões e uma teologia pós-religiões, que vá além não de uma religião, mas das religiões enquanto tais, e seja centrada na espiritualidade? Ou tal pretensão teológica não passa de uma filosofia (equivocada) da história? Este artigo, partindo da metodologia teórica, ensaia as primeiras respostas para essas questões.</p>
46
Bleiker, Roland. "Pluralist Methods for Visual Global Politics." Millennium: Journal of International Studies 43, no. 3 (May 27, 2015): 872–90. http://dx.doi.org/10.1177/0305829815583084.
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47
Borer, Douglas A., and Jason J. Morrissette. "Russian Authoritarian Pluralism: a Local and Global Trend?" Cambridge Review of International Affairs 19, no. 4 (December 2006): 571–88. http://dx.doi.org/10.1080/09557570601003221.
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48
London, Alex John. "The Pluralism of Coherent Approaches to Global Health." Hastings Center Report 47, no. 5 (September 2017): 26–27. http://dx.doi.org/10.1002/hast.766.
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Bae, Jeonghun. "A Preliminary Study on Global Constitutionalism." Korean Association of International Association of Constitutional Law 28, no. 3 (December 31, 2022): 1–32. http://dx.doi.org/10.24324/kiacl.2022.28.3.1.
Повний текст джерелаАнотація:
Since the late twentieth century, with the end of the Cold War and the acceleration of globalization, discussions on “Global Constitutionalism”, an expanded understanding of modern constitutionalism, have emerged. Proponents of Global Constitutionalism argue that the specific principles of modern constitutionalism, such as guaranteeing human rights, separation of powers, the rule of law, democracy, and judicial review in the transnational human rights regime, can have global implications. Various criticisms have been raised against this argument based on the notions of the homogenous nation state, legal positivism, legal pluralism, etc. If, however, it is possible to establish constitutionalism grounded in constitutional pluralism, while responding to temporal and spatial particularities, the discussion on Global Constitutionalism should be valid and useful in explaining the changes in the field of international-transnational law in the twenty-first century. Further theoretical and practical groundwork is needed to realize the contents of Global Constitutionalism, but it is difficult to regard Global Constitutionalism as a completely unrealistic concept.
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Robertua, Verdinand. "GLOBALISASI DAN HAK ASASI MANUSIA (HAM): STUDI KASUS PELANGGARAN HAM DI MYANMAR." Sociae Polites 16, no. 1 (November 7, 2017): 1–16. http://dx.doi.org/10.33541/sp.v16i1.490.
Повний текст джерелаАнотація:
AbstractThis article is a conceptual review focusing theinterrelatedness of globalization and human rights.Myanmar governments has been accused ofexploiting Myanmar’s human rights and Europeangovernments has applied sanctions andcondemnations toward Myanmar. The researchquestion is how human rights value internalize toMyanmar in the context of globalization. Toanswer this question, the author used EnglishSchool Theory pioneered by Hedley Bull and BarryBuzan. Since this is a value debate, three conceptsof English School will be used as value comparisonwhich are international order, pluralism andsolidarism. Through comparative study of values,this article concluded that universalization ofhuman rights through sanctions provokedresistance from ASEAN countries. National andlocal values of ASEAN countries such as sovereigntyand order have balanced the human rights value.“ASEAN Way†is symbol of balanced interactionbetween global and local values. Coexistence, a keyconcept of English School, become a key conceptrelevant in discussing the interrelatedness ofglobalization and human rights in the context ofMyanmar.Keywords: Globalization, Human Rights, EnglishSchool, Pluaralism, Solidarism, International Order,ASEAN, Myanmar
AbstrakArtikel ini merupakan kajian konseptual membahasketerkaitan antara fenomena globalisasi dankonsep hak asasi manusia melalui studi kasuspelanggaran HAM di Myanmar. Tindakan dankebijakan Pemerintah Myanmar dianggapmerampas hak asasi manusia Myanmar danmemicu kemarahan dan sanksi ekonomi dari UniEropa Eropa. Pertanyaan yang diangkat adalahbagaimana penyebaran nilai HAM dalam konteksglobalisasi dengan studi kasus Myanmar. Untukmenjawab pertanyaan ini, penulis menggunakanteori English School of International Relation yangdigagas oleh Hedley Bull dan Barry Buzan. Dalammelihat perdebatan nilai HAM ini, terdapat tigakonsep English School untuk menjadi studiperbandingan nilai yaitu tatanan internasional,pluralism dan solidarisme. Melalui studiperbandingan nilai ini, penulis berkesimpulanbahwa globalisasi nilai HAM melalui instrumensanksi yang diterapkan Uni Eropa menghasilkanresistensi dari negara-negara ASEAN dan terciptainteraksi yang lebih berimbang denganmemperhatikan nilai-nilai yang diadopsi negaranegaraASEAN. Coexistence yang diajukan konseppluralisme dalam bentuk “ASEAN Way†menjadirelevan dalam perdebatan nilai HAM di Myanmar.Kata kunci: Globalisasi, Hak Asasi Manusia, EnglishSchool, Pluralisme, Solidarisme, TatananInternasional, ASEAN, Myanmar