A Philosophy of Global Pluralism: A Multicultural Approach by Jacqueline Vieceli

By Jacqueline Vieceli

Taking an international process, this is often the 1st publication to actually do a political concept in response to global philosophy. This publication makes a case for the need of broadening the existing paradigm within which the examine of normative political idea has been restrained nearly completely to Western works. the writer argues for the inclusion of works of political notion from numerous non-Western civilizational traditions which don't continually agree to the methodological canons of Western philosophy, so one can foster an international discussion on perennial questions of political conception. She additionally demanding situations the statement that there's a "clash of civilizations" among the West and different civilizations, arguing in its place that every one traditions are multi-vocal, in order that adherents of varied traditions can locate universal highbrow flooring with one another, in addition to issues of competition with participants in their personal traditions.

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Thus, for example, the analysis of human nature made by Akan or Yoruba thinkers will be seen to be different from that made by Plato or Hobbes. However, a contemporary Western philosopher can come to understand all of these conceptions of human nature, although she herself may subscribe to none of them. Furthermore, the practical maxims derived by thinkers from their analyses of human nature are often readily understandable to those of other traditions, because they address common human problems which have For confronted members of all philosophical traditions.

Students learn to examine, compare and critique the positions and arguments of the great thinkers who have addressed these questions. In so doing, it is hoped that they will ultimately form their own value commitments as citizens and develop a deeper understanding of their own rights and responsibilities as political actors. I6 While these inclusions are to be welcomed, they do not constitute an intercultural or comparative examination of political thought from a global perspective. This lacuna has been filled to some extent in the field of philosophy by increasing interest in East Asian, Islamic and African philosophy.

Failing to find plausible natural reasons, he might follow one of two general trains of reasoning common in his culture. Unlike Sipho, he might attribute his troubles to chance, in which case he will believe that his troubles have a randomness which does not bear further investigation. Alternatively, if he resembles Sipho in rejecting the idea of sheer chance, he might also invoke supernatural explanations, albeit different ones from those accepted by Sipho. He might think he is being tempted and tried by the Devil, or that God is punishing him for his sins.

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