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Books on the topic 'Normative pluralism'

Author: Grafiati
Published: 4 June 2021
Last updated: 14 February 2022

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1

Klabbers, Jan, and Touko Piiparinen, eds. Normative Pluralism and International Law. Cambridge: Cambridge University Press, 2013. http://dx.doi.org/10.1017/cbo9781139567121.

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2

1970-, Lensu Maria, and Fritz Jan-Stefan, eds. Value pluralism, normative theory, and international relations. Houndmills, Basingstoke, Hampshire: Macmillan Press, 2000.

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3

Ballano, Vivencio O. Law, Normative Pluralism, and Post-Disaster Recovery. Singapore: Springer Singapore, 2017. http://dx.doi.org/10.1007/978-981-10-5074-9.

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4

Bottoni, Rossella, Rinaldo Cristofori, and Silvio Ferrari, eds. Religious Rules, State Law, and Normative Pluralism - A Comparative Overview. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-28335-7.

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5

Abdullah, Arif Kemil. The Qur'an and normative religious pluralism: A thematic study of the Qur'an. Herndon VA: International Institute of Islamic Thought, 2014.

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6

1975-, Martinsen Franziska, ed. Politische Philosophie der Besonderheit: Normative Perspektiven in pluralistischen Gesellschaften. Frankfurt: Campus Verlag, 2014.

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7

Fuentes, Carlos Iván. Normative Plurality in International Law. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-43929-7.

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8

Alexander, Schwan. Ethos der Demokratie: Normative Grundlagen des freiheitlichen Pluralismus. Paderborn: F. Schöningh, 1992.

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9

Facchi, Alessandra. I diritti nell'Europa multiculturale: Pluralismo normativo e immigrazione. Roma: Editori Laterza, 2001.

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10

1969-, Demirbag-Sten Dilsa, ed. Till frihetens försvar: En kritik av den normativa multikulturalismen. Stockholm: Norstedts, 2010.

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11

Broden, Anne, editor of compilation and Mecheril, Paul, 1962- editor of compilation, eds. Solidarität in der Migrationsgesellschaft: Befragung einer normativen Grundlage. Bielefeld: Transcript, 2014.

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12

Losano, Mario G. Un giudice e due leggi: Pluralismo normativo e conflitti agrari in Sud America. Milano: Giuffrè, 2004.

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13

Morisi, Massimo, ed. 'Guardare' il paesaggio. Florence: Firenze University Press, 2016. http://dx.doi.org/10.36253/978-88-6655-976-4.

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Il volume è frutto di una ricognizione delle esperienze e delle avvertenze utili alla creazione di un osservatorio del paesaggio in Toscana e alle definizioni delle modalità reticolari e interattive che questo può assumere ai fini della propria efficacia operativa. L’analisi si è svolta nell’ambito del processo di formazione del Piano Paesaggistico della Regione Toscana e della collaborazione che questa ha promosso con il Centro interuniversitario di Scienze del territorio. Partendo dall’esame dei modelli organizzativi e funzionali che caratterizzano le principali esperienze europee e italiane, nella pluralità dei contesti normativi, delle forme di pianificazione e regolazione paesaggistica e delle pratiche di mobilitazione culturale e associativa delle popolazioni di riferimento, vengono formulate alcune ipotesi di lavoro calibrate sulla situazione toscana.
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14

Melissaris, Emmanuel, and Mariano Croce. A Pluralism of Legal Pluralisms. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199935352.013.22.

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Legal pluralism, as a way of thinking about law, is the seemingly straightforward idea that there is a range of normative orders, which are independent from the state and can be properly described as legal without committing any conceptual mistake. Without giving a full survey of the long and varied history of legal pluralism theory, this article will discuss some central moments in that history. It will focus specifically on the question whether it is possible and useful to capture law as conceptually separate from other normative phenomena so as to speak of specifically legal pluralism or whether it is best to take a panlegalist approach and not draw any clear distinctions between law and other instances of social normativity.
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15

Value pluralism, normative theory, and international relations. New York: St. Martin's Press, 2000.

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16

(Editor), Maria Lensu, and Jan-Stefan Fritz (Editor), eds. Value Pluralism, Normative Theory and International Relations (Millennium). Palgrave Macmillan, 2000.

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17

Klabbers, Jan, and Touko Piiparinen. Normative Pluralism and International Law: Exploring Global Governance. University of Cambridge ESOL Examinations, 2014.

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18

Normative Pluralism And International Law Exploring Global Governance. Cambridge University Press, 2013.

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19

Brems, Eva, Mark Goodale, and Giselle Corradi. Human Rights Encounter Legal Pluralism: Normative and Empirical Approaches. Bloomsbury Publishing Plc, 2019.

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20

Normative Pluralism and Human Rights: Social Normativities in Conflict. Taylor & Francis Group, 2018.

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21

Ferrari, Silvio, Rossella Bottoni, and Rinaldo Cristofori. Religious Rules, State Law, and Normative Pluralism - A Comparative Overview. Springer, 2018.

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22

Avbelj, Matej. Pluralism and Systemic Defiance in the EU. Oxford University Press, 2017. http://dx.doi.org/10.1093/acprof:oso/9780198746560.003.0004.

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This chapter aims to shed light on systemic defiance from a pluralist perspective. It first explains what is meant by pluralism here and what normative advantages are expected to flow from it. Secondly, the chapter outlines a pluralist take on the EU. This then flows into an examination of what counts as systemic defiance in a pluralist constellation and what special challenges the latter poses to the identification and remedying mechanisms. By way of conclusion, the chapter addresses the question of the extent to which pluralism is at all a viable theoretical framework for addressing the challenges of systemic defiance in the EU.
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23

Fletcher, Jeannine Hill. Pluralism and Power. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190677565.003.0002.

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When teaching about religious diversity, instructors need to recognize the power they have in shaping what “counts” as religion and religious experience. The basis of this chapter is a literature review of world religion textbooks through which instructors might introduce religious diversity to their students. Through a critical lens of gender inclusion, this essay finds a continued androcentrism in these texts, so that while women are often included as topics of discussion, the field continues to prioritize male experience as “normative.” The chapter also explores the social and political repercussions of marginalizing women and others in our scholarly field and argues that scholars of religion bear a responsibility for how these constructions impact rights and well-being in our public square.
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24

Croce, Mariano, and Marco Goldoni. The Legacy of Pluralism. Stanford University Press, 2020. http://dx.doi.org/10.11126/stanford/9781503612112.001.0001.

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Book Abstract: How should the state face the challenge of radical pluralism? How could constitutional orders be changed when they prove unable to regulate society? Santi Romano, Carl Schmitt, and Costantino Mortati, the leading figures of Continental legal institutionalism, provided three responses that deserve our full attention today. Mariano Croce and Marco Goldoni introduce and analyze these three towering figures for a modern audience. Romano thought pluralism to be an inherent feature of legality and envisaged a far-reaching reform of the state for it to be a platform of negotiation between autonomous normative regimes. Schmitt believed pluralism to be a dangerous deviation that should be curbed through the juridical exclusion of alternative institutional formations. Mortati held an idea of the constitution as the outcome of a basic agreement among hegemonic forces that should shape a shared form of life. The Legacy of Pluralism explores the convergences and divergences of these towering jurists to take stock of their ground-breaking analyses of the origin of the legal order and to show how these help us cope with the current crisis of national constitutional systems.
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25

Community, Solidarity and Belonging: Levels of Community and their Normative Significance. Cambridge University Press, 2000.

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26

Mason, Andrew. Community, Solidarity and Belonging: Levels of Community and their Normative Significance. Cambridge University Press, 2000.

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27

Berman, Paul Schiff, ed. The Oxford Handbook of Global Legal Pluralism. Oxford University Press, 2020. http://dx.doi.org/10.1093/oxfordhb/9780197516744.001.0001.

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Global legal pluralism has become one of the leading analytical frameworks for understanding and conceptualizing law in the twenty-first century. Wherever one looks, there is conflict among multiple legal regimes—some of which are state-based; some are built and maintained by nonstate actors; some fall within the purview of local authorities and jurisdictional entities; and some involve international courts, tribunals, and arbitral bodies, as well as regulatory organizations. Global legal pluralism has provided, first and foremost, a set of useful analytical tools for describing this conflict among legal and quasi-legal systems. At the same time, some pluralists have also ventured in a more normative direction, suggesting that legal systems might sometimes purposely create legal procedures, institutions, and practices that encourage interaction among multiple communities in order to foster dialogue across difference. Featuring works from a diverse set of authors touching on nearly every area of legal pluralism research, this book is the first comprehensive review of global legal pluralism scholarship ever produced. As such, it is a must-have for scholars and students seeking to understand the insights of legal pluralism to contemporary debates about law.
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28

Wright, Jennifer Cole. The Fact and Function of Meta-Ethical Pluralism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198815259.003.0006.

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This chapter has two objectives. The first is to argue for the fact of meta-ethical pluralism. In other words, the chapter argues that the recent empirical scholarship suggesting that people are both realists and anti-realists cannot be simply dismissed on the basis of being philosophically inadequate because even when we increase the level of clarity and rigor, the pluralism remains. The second is to argue for the function of meta-ethical pluralism. In other words, the chapter argues against the view that this pluralism in people’s meta-ethical commitments is incoherent or a sign of confusion and puts forth the view that, instead, it serves a pragmatic function—namely, that it promotes civility and aids in the individual and collective navigation of normative space within a morally imperfect world.
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29

Ballano, Vivencio O. Law, Normative Pluralism, and Post-Disaster Recovery: Evaluating the Post-Disaster Relocation and Housing Project of Typhoon Ketsana Victims in the Philippines. Springer, 2018.

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30

Ballano, Vivencio O. Law, Normative Pluralism, and Post-Disaster Recovery: Evaluating the Post-Disaster Relocation and Housing Project of Typhoon Ketsana Victims in the Philippines. Springer, 2017.

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31

Timmons, Mark. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198808930.003.0001.

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Oxford Studies in Normative Ethics brings together new work on various dimensions of normative ethical theory. This seventh volume features thirteen chapters dealing with practical reasoning, Bernard Williams’s ‘one thought too many’ complaint about impartial ethical theories, the concept of moral right, the wrongness of lying, moral choice under uncertainty, the notion of subjective obligation, commendatory reasons, desire satisfaction and time, a challenge to contractualism, the nature of creditworthiness, partiality toward oneself, the relation between virtue and action, and monism versus pluralism about non-derivative value....
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32

Gragl, Paul. Legal Monism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198796268.001.0001.

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This book defends the theory of legal monism against dualism and pluralism. Whereas dualism holds that different bodies of law such as international and national law are entirely separate and pluralism argues that there are many potentially overlapping and heterarchical bodies of law, monism considers all law to form part of one unitary and hierarchically ordered legal order, be it international, EU, or national law. To this end, this book will use the pure theory of law of the Vienna School of Jurisprudence, which has—since its inception in the first half of the twentieth century—been largely ignored by legal theorists. On the basis of philosophical/epistemological, legal, and moral/political arguments, it will argue in favour of monism under the primacy of international law, i.e. that in cases of normative conflicts, international and EU law prevail over national law, and thereby restore the respect for international legal cooperation. In other words, it will argue that only this version of monism takes the law and the concept of legal validity seriously; that it can better describe and explain the relationship between legal orders and resolve normative conflicts than dualism and pluralism; and that it has a superior moral dimension, which can help bring about a cosmopolitan legal order under global democracy and peace.
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33

Gavaghan, Colin. Reproductive Technologies and the Search for Regulatory Legitimacy. Edited by Roger Brownsword, Eloise Scotford, and Karen Yeung. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199680832.013.62.

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For a variety of reasons, assisted reproductive technologies (ARTs) have posed significant challenges to regulators seeking normative legitimacy. While some of those challenges relate to the sort of value pluralism common to many areas of life, it has been suggested that the challenge is made significantly harder by the presence of genuinely intractable normative problems. This chapter examines one of the most significant of these problems in relation to reproductive choices, the infamous Non Identity Problem. I examine a number of proposed solutions and regulatory strategies that have been examined to circumvent or resolve such problems, and conclude by suggesting that the extent of the challenge posed by non-identity is just beginning to become apparent.
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34

Baker, Derek. Skepticism About Ought Simpliciter. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198823841.003.0011.

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There are many different oughts. There is a moral ought, a prudential ought, an epistemic ought, the legal ought, the ought of etiquette, and so on. These oughts can prescribe incompatible actions. What I morally ought to do may be different from what I self-interestedly ought to do. Philosophers have claimed that these conflicts are resolved by an authoritative ought, or by facts about what one ought to do simpliciter or all-things-considered. However, this chapter defends the view that the only coherent notion of an ought simpliciter comes with preposterous first-order normative commitments. It is more reasonable to reject the ought simpliciter in favor of the form of normative pluralism advocated in Tiffany (2007).
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35

Gragl, Paul. Theorizing the Relationship between Different Bodies of Law. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198796268.003.0002.

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This chapter discusses and critically analyses legal monism and its main theoretical competitors (legal dualism and legal pluralism) from a philosophical, historical, and legal viewpoint. Legal monism will only be described in rather broad strokes and brushes here, since the remainder of this book is dedicated to its defence anyway. This rough overview will only serve to give an outline of the different versions of monism, which will then help make the case for the epistemological-normative version of monism as envisaged by the pure theory of law. Furthermore dualism, its main characteristics, and a critical appraisal, and legal pluralism and its most prominent varieties will be scrutinized and critiqued. A conclusion on the theoretical approaches discussed here eventually paves the way for the subsequent main parts of this book.
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36

Zürn, Michael. Are there Realistic Models of Global Governance with Cosmopolitan Intent? An Empirical Assessment. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198819974.003.0010.

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This chapter considers the development of a better global governance system, investigating the empirical viability and plausibility of four models of global order with cosmopolitan intent. Each of the four models of global order is discussed in order to identify the normative ideas and empirical premises built into each. On this basis, an empirical assessment of the feasibility of various normative theories is carried out by introducing the concept of contributory trends or door-opening dynamics. These trends may empower a model of global order in a critical juncture. In this way, the notion of contributory trends serves as a bridge between empirical observations and prescriptive ideas about global order and allows for a comparative assessment of the four models. The model of cosmopolitan pluralism turns out to be the most promising one when judging on the basis of contributory trends.
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37

Gragl, Paul. Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198796268.003.0001.

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This introductory chapter first presents the research question of this book, namely whether there is only one ‘law’. Subsequently, it situates this question in the context of normative conflicts between different bodies of law, which represent the fertile ground for theories such as monism, dualism, or pluralism. After briefly presenting these theories and their main characteristics, this chapter highlights various important arguments against monism, which have led to the (premature) conclusion that legal monism is already dead. This chapter concludes that the contrary is the case and concisely shows, by introducing the substantial chapters of this book, that there are many and convincing arguments for the continuing relevance of legal monism.
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38

Pant, Rashmi. Speaking in Multiple Registers. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477791.003.0003.

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The framework of legal pluralism has conventionally posed customary norms against official Hindu law and prioritizes inheritance law as the only systemic mode for the transmission of family property. It has led to a scholarly neglect of the practices of gift and contract, which the author sees as alternative modes of sharing/devolving property to kin with weak inheritance rights. The chapter traces how, below the judicial radar, compensation for caregiving through gift and contract constituted a common ground of argument and negotiation among peasant litigants of the Garhwal Himalayas in the early twentieth century. It recovers ideas of normative justice through litigants’ speech, which never found their way into the corpus juris of either Hindu Law or custom.
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39

Dame Rosalyn, DBE, QC, Higgins, Webb Philippa, Akande Dapo, Sivakumaran Sandesh, and Sloan James. Part 3 The United Nations: What it Does, 19 Democratic Governance. Oxford University Press, 2017. http://dx.doi.org/10.1093/law/9780198808312.003.0019.

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Democratic principles are ‘woven throughout the normative fabric of the United Nations’ (UN); and are grounded in the UN Charter, despite the fact that the word ‘democracy’ cannot be found in the Charter. One of the purposes of the UN is the development of friendly relations among nations ‘based on respect for the principle of equal rights and self-determination of peoples’. Democratic governance is also based on individual rights in international human rights law. This chapter discusses the underpinnings of democratic governance; areas of UN assistance; political pluralism; electoral assistance; strengthening and building institutions; civic education; civil society; free and independent media; promoting the rule of law; and protection and promotion of human rights.
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40

Phillips, David. Rossian Ethics. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190602185.001.0001.

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This book has two connected aims. The first is to interpret and evaluate W. D. Ross’s ethics, focusing on the key elements of his moral theory: his introduction of the concept of prima facie duty, his limited pluralism about the right, and his limited pluralism about the good. The second is to articulate a distinctive view intermediate between consequentialism and absolutist deontology, “classical deontology.” According to classical deontology the most fundamental normative principles are principles of prima facie duty, principles which specify general kinds of reasons. Consequentialists are right to think that reasons always derive from goods; and ideal utilitarians are right, contra hedonistic utilitarians, to think that there are a small number of distinct kinds of intrinsic goods. But consequentialists are wrong to think that all reasons have the same weight for all agents. Instead there are a small number of distinct kinds of agent-relative intensifiers: features that increase the importance of certain goods for certain agents. It is argued that classical deontology combines the best elements of the moral theories of Ross and of Sidgwick, and that the best philosophical interpretation of Ross is that he is a classical deontologist.
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41

Freeden, Michael. 6. Philosophical liberalism: idealizing justice. Oxford University Press, 2015. http://dx.doi.org/10.1093/actrade/9780199670437.003.0006.

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Philosophical liberalism is largely an abstract and ideal-type normative approach invoking an ostensibly supra-political, universal, and decontextualized social ethics towards which all right-minded individuals should aim. ‘Philosophical liberalism: idealizing justice’ looks at this form of liberalism and some of the key characters in its development. It begins with the most influential theorist of philosophical liberalism in the 20th century, John Rawls (1921–2002), and goes on to discuss ideal-type liberalism; liberal neutrality as exemplified by Ronald Dworkin (1931–2013); the insistence on standards of public life; and liberal philosophical pluralism with reference to Isaiah Berlin (1909–97). It concludes that philosophical liberalism is a complex field of argument, assessment, and ideational experimentation, but that it differs in many ways from the actual liberal beliefs that exist in the political arena.
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42

Gordon, Peter E. Migrants in the Profane. Yale University Press, 2020. http://dx.doi.org/10.12987/yale/9780300250763.001.0001.

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Migrants in the Profane explores the concept of secularization in the thought of three key figures in the classical phase of critical theory, Walter Benjamin, Max Horkheimer, and Theodor W. Adorno. Following Adorno’s dictum that theological concepts must undergo a “migration into the profane,” the book asks whether it is possible for secular modernity to draw instruction from the normative resources of religion without violating its own principle of modern independence. It pursues this question in three chapters, examining how each author proposed distinctive answers. Interlacing philosophical and historical criticism, the book also addresses the history of Frankfurt School critical theory in its early years. It concludes with broader reflections on the relationship between religion and secular society, and the challenge of ethno-religious pluralism in an era of migration.
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43

Garner, Robert. 1. Politics and the State. Oxford University Press, 2017. http://dx.doi.org/10.1093/hepl/9780198704386.003.0002.

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This chapter explains why the state and sovereignty are relevant to the study of politics. It first provides an empirical typology of the state, ranging from the minimalist night-watchman state, approximated to by nineteenth-century capitalist regimes at one end of the spectrum, to the totalitarian state of the twentieth century at the other. It then examines the distribution of power in the state by focusing on three major theories of the state: pluralism, elitism, Marxism, and the New Right theory. It also considers different views about what the role of the state ought to be, from the minimalist state recommended by adherents of classical liberalism, to the pursuit of distinctive social objectives as recommended, in particular, by proponents of communitarianism. Finally, it discusses empirical and normative challenges to the state and asks whether the state's days are numbered.
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44

McCrudden, Christopher. Fundamentals of Human Rights Theory. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198759041.003.0007.

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The previous three chapters described three central problems that recur when courts have to deal with religious litigation: the teleological problem, epistemological problem, and ontological problem. All three problems are both the occasion for disputes, and (taken together) exacerbate other disputes, bringing the courts themselves into the fray, preventing them from playing the role of standing above the conflict. So, what is to be done? This chapter proposes a reconstructed practice-dependent theory of human rights that addresses issues of religion. It discusses how human dignity provides a normative foundation for the system of human rights as a whole. The proposed theory accepts that human rights law and human rights practice beyond the legal sphere is pluralistic, and that building this pluralism into human rights theory accurately reflects the diverse nature of human rights, including judicial adjudication and religious narratives within that system.
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45

Fuentes, Carlos Iván. Normative Plurality in International Law: A Theory of the Determination of Applicable Rules. Springer, 2018.

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46

Kim, Sungmoon. Democracy after Virtue. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190671235.001.0001.

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In the past two decades contemporary Confucian political theory has been propelled by the dialectical conversation between Confucianism and democracy and, more recently, between Confucian democracy and Confucian meritocracy. However, the absence of a shared point of reference in developing Confucian democratic theory has made it extremely difficult to understand whether the disagreement between Confucian democrats and Confucian meritocrats is merely a political one or is also of philosophical significance. Democracy after Virtue explores a normative Confucian democratic theory that justifies democracy on pragmatic grounds, both as a political system and as a way of life in East Asia, with special attention to Confucianism, a dominant cultural tradition in the region, as well as to the value pluralism and moral conflict that increasingly characterize the circumstances of East Asian politics. It presents “pragmatic Confucian democracy” as a fresh normative framework that can help (1) identify the social circumstances that require a democracy as a political system in a Confucian society, (2) explain the internal connection between two dimensions of democracy that are commonly presented in political science as being at odds with each other, (3) make sense of the value of democracy coherently with reference to its two dimensions, (4) illuminate the theoretical connection between democratic procedures and the outcomes they produce, and (5) articulate distinctively Confucian democratic principles of justice in criminal punishment, economic distribution, and international relations (humanitarian intervention in particular) from a pragmatic standpoint.
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47

Minteer, Ben A. Environmental Ethics, Sustainability Science, and the Recovery of Pragmatism. Edited by Stephen M. Gardiner and Allen Thompson. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199941339.013.46.

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The recent emergence of sustainability science has created opportunities and challenges for environmental ethics. On the one hand, the fast growth and increasing influence of sustainability science in environmental management and policy circles—and its normative character as a goal-directed enterprise focused on moving society toward a more durable socio-ecological relationship—provides an opening for environmental ethics to contribute to the development of this new transdisciplinary science. Yet traditional (and historically dominant) nonanthropocentric ethics will prove difficult to reconcile with sustainability science’s strong emphasis on the anthropocentric goals of improving human welfare and well-being. A more explicitly pragmatic understanding of environmental ethics, a view that combines respect for nature with a wider sense of value pluralism (including more human-directed values) in the cautious shaping of ecological systems for conservation and human benefit, has the potential to draw the two fields closer together at this critical stage in their developmental trajectories.
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48

Bonotti, Matteo. Partisanship and Political Liberalism in Diverse Societies. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198739500.001.0001.

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Since its publication in 1993, John Rawls’s Political Liberalism has been central to debates concerning political legitimacy, democratic theory, toleration, and multiculturalism in contemporary political theory. Yet, despite the immense body of literature which has been produced since Rawls’s work was published, very little has been said or written regarding the place of political parties and partisanship within political liberalism. This book aims to fill this gap in the literature. Its central argument is that political liberalism needs and nourishes political parties, and that political parties are therefore not hostile but vital to it. First, partisanship generates its own distinctive kind of political obligations, additional to any political obligations people may have qua ordinary citizens. Second, contrary to what many critics argue, and despite its admittedly restrictive features, Rawls’s conception of public reason allows significant scope for partisan advocacy and partisan pluralism, and in fact the very normative demands of partisanship are in syntony with those of public reason. Third, parties contribute to the overlapping consensus that for Rawls guarantees stability in diverse societies. Fourth, political liberalism nourishes political parties, by leaving many issues, including religious and socio-economic ones, open to democratic contestation. In summary, parties contribute both to the legitimacy and to the stability of political liberalism.
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49

Bonotti, Matteo. Introduction. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198739500.003.0011.

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Since its publication in 1993, John Rawls’s Political Liberalism (2005a) has been central to contemporary debates in normative political theory. Rawls’s main goal in this book was to explain how citizens endorsing diverse conceptions of the good (ethical, religious, and philosophical) could live together under liberal democratic institutions. For this reason, his theory has strongly influenced contemporary debates concerning political legitimacy, democratic theory, toleration, and multiculturalism. Yet, despite the immense body of literature which has been produced since Rawls’s book was published, very little has been said or written regarding the place of political parties and partisanship (by which I mean participation in politics through political parties) within political liberalism. This is surprising. In spite of the ongoing decline of party membership across the western world, parties still remain central players in the democratic game of liberal democratic polities, and still play an important role in articulating diverse social demands. One would have therefore expected political theorists who, like Rawls, are concerned with issues of pluralism and diversity, to take an interest in the role of parties. Yet Rawls’s references to parties are brief and scattered, and it is not clear from his work (or from the work of those scholars who have examined his theory in detail) what role (if any) parties can play within political liberalism....
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50

Singh, Sabita. The Politics of Marriage in Medieval India. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199491452.001.0001.

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This book challenges monolithic cultural constructs and valorization of indigenous society. Marriage being a social act reveals a lot about society and its attitudes. A wide timeframe has been taken as social and cultural history defy a temporal straitjacket. The study of social and cultural history has been related to the political structure. Hence, the process of State formations and the emergence of Rajputs as a ruling clan have been studied. Matrimonial alliances played a crucial role in the formation of medieval polity and society. In the initial stages of State formation, there was an openness and accommodation but as state power increased, rulers tried to project themselves as protectors of normative order and inter-caste marriages disappeared whereas interreligious marriages continued to flourish. Marriage rituals, customs, and practices to a large extent reflected the clan nature of Rajput polity as well as their attempt to legitimize their authority by following Dharmshastric rituals. There were innovations in marriage rituals in order to deal with the exigencies of time. Sati and widowhood—two very visible forms of women oppression have been examined. Frequent deaths on the battlefield led to increasing numbers of widows. Though the ruling aristocracy encouraged the practice of Sati, the woman cannot be seen as passive victims of oppressive ideology. Women who committed Sati do not approximate to Pativratta nor were they marginalized entities. A great degree of pluralism is seen in marital morality and it is obvious that this wasn’t influenced by Dharamshastric injunctions. In the early stages of state formation one can observe moral elasticity. Although the caste and village panchayats played a role in regulating marital mores in the beginning, the State gradually emerged as the ultimate authority in regulating social life.
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