By Cécile Laborde
The 1st accomplished research of the philosophical concerns raised by way of the hijab controversy in France, this ebook additionally conducts a discussion among modern Anglo-American and French political conception and defends a revolutionary republican method to so-called multicultural conflicts in modern societies. It severely assesses the legit republican philosophy of laïcité which imagined to justify the 2004 ban on non secular symptoms in faculties. Laïcité is proven to surround a finished concept of republican citizenship, situated on 3 beliefs: equality (secular neutrality of the general public sphere), liberty (individual autonomy and emancipation) and fraternity (civic loyalty to the group of citizens). demanding authentic interpretations of laïcité, the publication then places ahead a severe republicanism which doesn't help the hijab ban, but upholds a revised interpretation of 3 crucial republican commitments: secularism, non-domination and civic cohesion. hence, it articulates a model of secularism which squarely addresses the matter of established order bias--the incontrovertible fact that Western societies are traditionally no longer impartial in the direction of all religions. It additionally defends a imaginative and prescient of girl emancipation which rejects the coercive paternalism inherent within the rules of spiritual costume, but doesn't go away contributors unaided within the face of non secular and secular, patriarchal and ethnocentric domination. ultimately, the ebook outlines a thought of immigrant integration which areas the load of civic integration on easy socio-political associations, instead of on voters themselves. serious republicanism proposes a wholly new method of the administration of non secular and cultural pluralism, centerd at the pursuit of the revolutionary excellent of non-domination in latest, non-ideal societies.
Oxford Political Theory provides the easiest new paintings in modern political conception. it truly is meant to be vast in scope, together with unique contributions to political philosophy, and in addition paintings in utilized political concept. The sequence will include works of exceptional caliber without limit as to strategy or subject material. sequence Editors: Will Kymlicka, David Miller, and Alan Ryan.
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Additional resources for Critical Republicanism: The Hijab Controversy and Political Philosophy (Oxford Political Theory)
But it takes a view on the most important, and the most challenging, of them, from the perspective of the (sociologically minded) political philosopher. Let me now brieﬂy summarize the argument of each chapter in turn. Chapter 2 presents the ofﬁcial republican view of secularism as a theory of neutrality and equal concern. In this view, citizens are treated fairly if they live under a religiously neutral (neither religious nor anti-religious) public sphere. Chapter 3 reconstructs the laïcité ouverte objection, which points out that, as the state in practice tolerates the expression of certain religions in the public sphere, all religions should beneﬁt from an even-handed extension of recognition.
At other times, critical republicanism ﬁnds that the sociological (and sometimes theological) evidence on which the respective theories rely is, at best, contestable and contested, and it articulates principles that do not presume their truth or falsity. Of course, my critical republican theory does not claim fully to address the range and complexity of the arguments exchanged by ofﬁcial and tolerant republicanism during the hijab controversy. But it takes a view on the most important, and the most challenging, of them, from the perspective of the (sociologically minded) political philosopher.
42 Jules Ferry, the main promoter of morale laïque as the public philosophy of French schools, argued that such morality was ‘neutral’ in the sense that it was distinct from ‘those high metaphysical conceptions . . over which theologians and philosophers have been in discord for six thousand years’. Instead, it appealed to ‘a moral truth superior to all changes of doctrine and all controversies’. 44 To put the point differently, laïcité was a kind of ‘second-order’ secularism, a set of rational, moral values upon which a variety of ‘ﬁrst-order’ 44 Ofﬁcial Republicanism, Equality, and the Hijab comprehensive views, including religious ones, could converge.