چکیده:
Arguments for the recognition of cultural diversity have led to a fundamental question in
political theory: On what basis the process of political decision making should be formed to
accommodate cultural diversity as a permanent feature of contemporary societies?
The aim of this paper is to examine whether 'dialogue' can be employed as a means in such a
process. The first section of this paper is concerned with the nature and sources of cultural
diversity. It is also important to see in what way cultural diversity implies problems which
concern political theory. This is the concern of the second section. Next, I shall examine ways in
which dialogue can be employed to aid the formation of political decision making process to
accommodate cultural differences. In particular, I shall suggest that interpretations of dialogue
such as Brenda Dervin's and David J. Schaefer's interesting discussion, which aims to transfer
the burden of dialogue as a discipline from participants to procedures, may be useful so far as
dialogue among cultures and civilizations is concerned.
خلاصه ماشینی:
J. Humanities (2005) Vol. 12 (3): (51-64) Dialogue among Cultures and Political Theory: Some Preliminary Notes Seyed Ali Reza Hosseini Beheshti 1 Arguments for the recognition of cultural diversity have led to a fundamental question in political theory: On what basis the process of political decision making should be formed to accommodate cultural diversity as a permanent feature of contemporary societies?
In this respect, the argument leads to a more fundamental question: On what basis the process of political decision making should be formed to accommodate cultural diversity as a permanent feature of contemporary societies?
Various sources of cultural difference can be distinguished: some differences appear as the consequence of immigration, as in the case of the British Caribbeans or Asians; others are concerned with distinct territorially concentrated groups like Canadian Aboriginals and Kurds in the Middle East; and there are demands for the political recognition of some religious groups which wish to protect their community of faith, perhaps from what they conceive as the corrupted culture of the main society, like the Amish in the United States.
But even though it offers a more adequate understanding of the process of ethical argumentation within each culture, it seems to me that the failure of the communicative ethics in including a relatively large number of traditions of moral enquiry (to use Maclntyre's term) whose rationality differ from western modes of rational enquiry (including postmetaphysical views), or as Dallmayr describes as a "tendency to exclude or 59 Dialogue among Cultures and Political Theory ...