Cultural pluralism essay

African American educator and editor Alain Locke, the distinguished African American intellectual of his generation, was the leading promoter and Alain Locke. As a professor of philosophy the study of knowledgehis theory of "cultural pluralism" valued the uniqueness of different styles and values available within a democratic society. Pliny Locke and Mary Hawkins were engaged for sixteen years, not marrying until they were middle aged.

Cultural pluralism essay

The past year has seen a flood of articles commemorating the end of the Cold War, and the fact that "peace" seems to be breaking out in many regions of the world.

Most of these analyses lack any larger conceptual framework for distinguishing between what is essential and what is contingent or accidental in world history, and are predictably superficial.

Gorbachev were ousted from the Kremlin or a new Ayatollah proclaimed the millennium from a desolate Middle Eastern capital, these same commentators would scramble to announce the rebirth of a new era of conflict.

And yet, all of these people sense dimly that there is some larger process at work, a process that gives coherence and order to the daily headlines. The twentieth century saw the developed world descend into a paroxysm of ideological violence, as liberalism contended first with the remnants of absolutism, then bolshevism and fascism, and finally an updated Marxism that threatened to lead to the ultimate apocalypse of nuclear war.

But the century that began full of self-confidence in the ultimate Cultural pluralism essay of Western liberal democracy seems at its close to be returning full circle to where it started: The triumph of the West, of the Western idea, is evident first of all in the total exhaustion of viable systematic alternatives to Western liberalism.

In the past decade, there have been unmistakable changes in the intellectual climate of the world's two largest communist countries, and the beginnings of significant reform movements Cultural pluralism essay both.

But this phenomenon extends beyond Cultural pluralism essay politics and it can be seen also in the ineluctable spread of consumerist Western culture in such diverse contexts as the peasants' markets and color television sets now omnipresent throughout China, the cooperative restaurants and clothing stores opened in the past year in Moscow, the Beethoven piped into Japanese department stores, and the rock music enjoyed alike in Prague, Rangoon, and Tehran.

What we may be witnessing is not just the end of the Cold War, or the passing of a particular period of postwar history, but the end of history as such: This is not to say that there will no longer be events to fill the pages of Foreign Affair's yearly summaries of international relations, for the victory of liberalism has occurred primarily in the realm of ideas or consciousness and is as yet incomplete in.

But there are powerful reasons for believing that it is the ideal that will govern the material world in the long run.

Editor's choice

To understand how this is so, we must first consider some theoretical issues concerning the nature of historical change. Its best known propagator was Karl Marx, who believed that the direction of historical development was a purposeful one determined by the interplay of material forces, and would come to an end only with the achievement of a communist utopia that would finally resolve all prior contradictions.

But the concept of history as a dialectical process with a beginning, a middle, and an end was borrowed by Marx from his great German predecessor, Georg Wilhelm Friedrich Hegel.

For better or worse, much of Hegel's historicism has become part of our contemporary intellectual baggage. The notion that mankind has progressed through a series of primitive stages of consciousness on his path to the present, and that these stages corresponded to concrete forms of social organization, such as tribal, slave-owning, theocratic, and finally democratic-egalitarian societies, has become inseparable from the modern understanding of man.

Hegel was the first philosopher to speak the language of modern social science, insofar as man for him was the product of his concrete historical and social environment and not, as earlier natural right theorists would have it, a collection of more or less fixed "natural" attributes.

The mastery and transformation of man's natural environment through the application of science and technology was originally not a Marxist concept, but a Hegelian one.

The concept of pluralism in philosophy indicates the belief that reality consists of many different things or kinds of things. In this sense, it is opposed to the concept of monism, which views all of reality as one substance or whole, or one instance of each kind of attheheels.comism can also be contrasted with dualism in the philosophy of mind. A cultural critic is a critic of a given culture, usually as a whole and typically on a radical basis. [citation needed] There is significant overlap with social and cultural theory. Middle Middle Colonies of British North America—comprised of New York, New Jersey, Pennsylvania, and Delaware—became a stage for the western world’s most complex experience with religious pluralism. The mid-Atlantic region, unlike either New England or the South, drew many of its.

Unlike later historicists whose historical relativism degenerated into relativism tout court, however, Hegel believed that history culminated in an absolute moment - a moment in which a final, rational form of society and state became victorious. It is Hegel's misfortune to be known now primarily as Marx's precursor; and it is our misfortune that few of us are familiar with Hegel's work from direct study, but only as it has been filtered through the distorting lens of Marxism.

In France, however, there has been an effort to save Hegel from his Marxist interpreters and to resurrect him as the philosopher who most correctly speaks to our time. For as early as this Hegel saw in Napoleon's defeat of the Prussian monarchy at the Battle of Jena the victory of the ideals of the French Revolution, and the imminent universalization of the state incorporating the principles of liberty and equality.

While there was considerable work to be done after - abolishing slavery and the slave trade, extending the franchise to workers, women, blacks, and other racial minorities, etc.

The two world wars in this century and their attendant revolutions and upheavals simply had the effect of extending those principles spatially, such that the various provinces of human civilization were brought up to the level of its most advanced outposts, and of forcing those societies in Europe and North America at the vanguard of civilization to implement their liberalism more fully.

The state that emerges at the end of history is liberal insofar as it recognizes and protects through a system of law man's universal right to freedom, and democratic insofar as it exists only with the consent of the governed.

For human history and the conflict that characterized it was based on the existence of "contradictions": But in the universal homogenous state, all prior contradictions are resolved and all human needs are satisfied.

There is no struggle or conflict over "large" issues, and consequently no need for generals or statesmen; what remains is primarily economic activity.

Ideology in this sense is not restricted to the secular and explicit political doctrines we usually associate with the term, but can include religion, culture, and the complex of moral values underlying any society as well.

Hegel's view of the relationship between the ideal and the real or material worlds was an extremely complicated one, beginning with the fact that for him the distinction between the two was only apparent. Indeed, Hegel the professor was temporarily thrown out of work as a result of a very material event, the Battle of Jena.

But while Hegel's writing and thinking could be stopped by a bullet from the material world, the hand on the trigger of the gun was motivated in turn by the ideas of liberty and equality that had driven the French Revolution.

For Hegel, all human behavior in the material world, and hence all human history, is rooted in a prior state of consciousness - an idea similar to the one expressed by John Maynard Keynes when he said that the views of men of affairs were usually derived from defunct economists and academic scribblers of earlier generations.

This consciousness may not be explicit and self-aware, as are modern political doctrines, but may rather take the form of religion or simple cultural or moral habits.

And yet this realm of consciousness in the long run necessarily becomes manifest in the material world, indeed creates the material world in its own image. Consciousness is cause and not effect, and can develop autonomously from the material world; hence the real subtext underlying the apparent jumble of current events is the history of ideology.

Hegel's idealism has fared poorly at the hands of later thinkers. Marx reversed the priority of the real and the ideal completely, relegating the entire realm of consciousness - religion, art, culture, philosophy itself - to a "superstructure" that was determined entirely by the prevailing material mode of production.

Yet another unfortunate legacy of Marxism is our tendency to retreat into materialist or utilitarian explanations of political or historical phenomena, and our disinclination to believe in the autonomous power of ideas. A recent example of this is Paul Kennedy's hugely successful The Rise and Fall of the Great Powers, which ascribes the decline of great powers to simple economic overextension.

Obviously, this is true on some level: But whether a highly productive modern industrial society chooses to spend 3 or 7 percent of its GNP on defense rather than consumption is entirely a matter of that society's political priorities, which are in turn determined in the realm of consciousness.

The materialist bias of modern thought is characteristic not only of people on the Left who may be sympathetic to Marxism, but of many passionate anti-Marxists as well.The Philosophy of Social Science. The philosophy of social science can be described broadly as having two aims.

First, it seeks to produce a rational reconstruction of social science. Pluralism is a term used in philosophy, meaning "doctrine of multiplicity", often used in opposition to monism ("doctrine of unity") and dualism ("doctrine of duality").

User Contributions:

The term has different meanings in metaphysics, ontology, epistemology and logic.. In metaphysics, pluralism is the doctrine that - contrary to the assertions of monism and dualism, there are in fact many different substances.

In the pursuit of cultural hegemony, Viktor Orbán’s Fidesz government has carried out a full-scale assault on the Hungarian cultural establishment, taking over funding bodies, defaming critics and putting loyalists in positions of influence. Theories of Religious Diversity.

Religious diversity is the fact that there are significant differences in religious belief and practice. It has always been recognized by people outside the smallest and most isolated communities. Contact Information eLearning.

Cultural pluralism essay

Academic II, Room [email protected] Lilia Juele, Director; Hours of Operation. M – F: 9 am – 5 pm; After Hours Support. The Nationalist's Delusion. Trump’s supporters backed a time-honored American political tradition, disavowing racism while promising to enact a broad agenda of discrimination.

Online Learning — Rockland Community College