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21.
Immanuel Kant is often viewed by educational theorists as an individualist, who put education on “an individual track,” paving the way for political liberal conceptions of education such as that of John Rawls. One can easily find evidence for such a view, in “Answer to the Question: ‘What is Enlightenment?’,” as well as in his more metaphysical, moral inquiries. However, the place of reason in Kant’s philosophy––what I call the “autonomy of reason”––spells out a negative rather than positive conception of freedom, from which stems a less individualistic or political liberal education than many presume. I cite both well known and lesser known works in the essay to demonstrate that Kant defended universal freedom only as a means towards developing the “autonomy of reason”, and I consider comparatively the education it entails with that spelled out by Rawls, despite the common conflation of the two.  相似文献   
22.
For reasons of academic fashion and ecclesial politics, Rahner is often dismissed as a liberal. Though elements of his thought on the church/world relationship do not date well, and others have been so thoroughly absorbed into the mainstream as to lose their interest, there is a dimension of his thought which remains important and which in fact undercuts typical divisions between liberals and their opponents.  相似文献   
23.
Autonomy,Force and Cultural Plurality   总被引:1,自引:1,他引:0  
Within now prolific debates surrounding the compatibility of feminism and multiculturalism in liberal societies, the need arises for a normative conception of women’s self-determination that does not violate the self-understandings or values of women of different backgrounds and forms of life. With reference to the recent British debate about forced marriage, this article proposes an innovative approach to this problem in terms of the idea of ‘plural autonomy’. While the capacity for autonomy is plural, in the sense of varying across cultures, autonomy in any world-view involves a capacity to ‘endorse’ one’s decisions in certain crucial spheres of life. Non-endorsement, coercion or force occurs if one risks being alienated from the (cultural) goods and relationships that structure one’s capacity to act in the world. This approach counsels more caution than prominent liberal approaches with respect to negotiating the contested boundary between freedom and force in a diverse society.
Monica MookherjeeEmail:
  相似文献   
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This essay investigates the ways that ‘religion,’ as a particular category of discourse, organised Muslim debates in the Islamic Republic of Iran during the 1990s and early 2000s. Recent work in the study of religion has highlighted not only liberalism’s privatised and largely protestant notion of religion, but also the ways that understanding of religion affects the representation of Islam in the West. Studies of Islam, continuing the critique of liberal assumptions regarding religion, often uphold a traditionalist understanding of Islam as an equally valuable way of being in the world. This article, in contrast, explores the ways that liberal religion figures in both liberal and anti-liberal Muslim debate. Specifically, it traces the ways that Muslim theology (kalām) draws upon and contests the rationality and secularity of the world and, in so doing, turns the gaze back to continuing discontents with liberalism in the West.  相似文献   
25.
This paper examines the political philosophy of Liberalism with particular focus on the principles of liberal neutrality and value pluralism. These principles, which are advocated by the most prominent contemporary liberal theorists mark a significant departure from classical liberalism and its monistic approach to seeking truth and the good. I argue that the shift to neutrality and pluralism have done a disservice to liberalism and that the cultivation of discrimination skills is needed to deal with the complex tasks of making decisions intelligently and effectively.  相似文献   
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This essay challenges the view that John Rawls's recently published undergraduate thesis A Brief Inquiry into the Meaning of Sin and Faith provides little help in understanding his mature work. Two crucial strands of Rawls's Theory of Justice are its critique of teleology and its claims about our moral nature and its expression. These strands are brought together in a set of arguments late in Theory which are important but have attracted little sustained attention. I argue that the target of Rawls's undergraduate thesis is a form of Christianity which rests on assumptions Rawls later came to think were fundamental to teleological views, and that the thesis defends an alternative form of religiosity that anticipates what Rawls says in Theory about the expression of our nature. Those sections of Theory also provide resources Rawls could have used to respond to a number of prominent and recurrent criticisms of his account of moral motivation. Seeing the continuities between Brief Inquiry and Theory of Justice shows how long Rawls wrestled with problems he took up in the neglected sections of Theory and thereby shows their importance to Rawls's thought.  相似文献   
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