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Cultural Relativism (cultural + relativism)

Distribution by Scientific Domains

Humanities and Social Sciences	87%

Selected Abstracts

7 A Cultural Critique of Cultural Relativism

AMERICAN JOURNAL OF ECONOMICS AND SOCIOLOGY, Issue 1 2007
Xiaorong Li
This chapter explores a certain line of critical analysis according to which one can proceed to undermine the claim that judgments approving freedom, and standards upholding human rights, are culturally relativistic and cannot possibly have any universal validity. This exploration begins with a scrutiny of common assumptions about the nature of culture itself. The author tries to demonstrate that common misunderstandings of culture have provided ammunition to cultural relativists. Seeking clarity helps strengthen the philosophical objections to normative cultural relativism. The author refers to such a line of analysis as the "cultural critique of cultural relativism." [source]

3. THE PUBLIC RELEVANCE OF HISTORICAL STUDIES: A REJOINDER TO HAYDEN WHITE,

HISTORY AND THEORY, Issue 3 2005
A. DIRK MOSES
ABSTRACT Hayden White wants history to serve life by having it inspire an ethical consciousness, by which he means that in facing the existential questions of life, death, trauma, and suffering posed by human history, people are moved to formulate answers to them rather than to feel that they have no power to choose how they live. The ethical historian should craft narratives that inspire people to live meaningfully rather than try to provide explanations or reconstructions of past events that make them feel as if they cannot control their destiny. This Nietzschean-inspired vision of history is inadequate because it cannot gainsay that a genocidal vision of history is immoral. White may be right that cultural relativism results in cultural pluralism and toleration, but what if most people are not cultural relativists, and believe fervently in their right to specific lands at the expense of other peoples? White does not think historiography or perhaps any moral system can provide an answer. Is he right? This rejoinder argues that the communicative rationality implicit in the human sciences does provide norms about the moral use of history because it institutionalizes an intersubjectivity in which the use of the past is governed by norms of impartiality and fair-mindedness, and protocols of evidence based on honest research. Max Weber, equally influenced by Nietzsche, developed an alternative vision of teaching and research that is still relevant today. [source]

Child Maltreatment in Diverse Households: Challenges to Law, Theory, and Practice

JOURNAL OF LAW AND SOCIETY, Issue 1 2008
Julia Brophy
In the United Kingdom relatively little attention has been paid to ,race' and racism and the role of cultural, religious, and linguistic diversity in care proceedings. This paper will look at the background, law, and guidance on diversity in this field and explore the impact of notions of diversity in evidence before the courts. It will look at their relevance in allegations of 'significant harm' to children and failures of parenting, and the coverage of diverse backgrounds in expert reports and parents' statements. It will argue that while there is no evidence that the threshold criteria for a care order require reassessing, there is room for considerable improvement in attention to issues of diversity in evidence and in the experiences of parents attending court. The paper will explore the implications of the studies for theorizing law and the duties of the state and look at notions such as cultural relativism and concepts imported from cultural anthropology for determining culturally acceptable parenting. It will highlight problems with these approaches and demonstrate why ,paradigms of intersectionality' is a more useful and robust approach. [source]

Teasing Out the Lessons of the 1960s: Family Diversity and Family Privilege

JOURNAL OF MARRIAGE AND FAMILY, Issue 3 2000
Stephen R. Marks
The tumult of the 1960s brought new strains of cultural relativism. I survey the continuing impact of some of these strains on family studies, focusing especially on the study of family diversity as an offshoot of the relativistic project. A dominant discourse still drives much of our work, however, and I illustrate it with some recent examples. The diversity agenda is hampered too often by unintended erasures of large categories of people in nondominant family arrangements. As a corrective to this tendency, I propose an agenda to study family privilege and entitlement, that is, to treat it as a "social problem" much as we treat poverty or juvenile delinquency. I illustrate with my own narrative of how I learned privilege and entitlement growing up male in a White, Jewish, upper-middle-class family. I end with some recommendations about how we might bring this agenda into our research and writing. [source]

Pragmatism, Postmodernism, and Global Citizenship

METAPHILOSOPHY, Issue 1-2 2004
Larry A. Hickman
Abstract: The founders of American pragmatism proposed what they regarded as a radical alternative to the philosophical methods and doctrines of their predecessors and contemporaries. Although their central ideas have been understood and applied in some quarters, there remain other areas within which they have been neither appreciated nor appropriated. One of the more pressing of these areas locates a set of problems of knowledge and valuation related to global citizenship. This essay attempts to demonstrate that classical American pragmatism, because its methods are modeled on successes in the technosciences, offers a set of tools for fostering global citizenship that are more effective than the tools of some of its alternatives. First, pragmatism claims to discover a strain of human commonality that trumps the radical postmodernist emphasis on difference and discontinuity. Second, when pragmatism's theory of truth is coupled with its moderate version of cultural relativism, the more skeptical postmodernist version known as "cognitive" relativism is undercut. [source]

Lineal masculinity: Gendered memory within patriliny

AMERICAN ETHNOLOGIST, Issue 2 2010
DIANE E. KING
ABSTRACT In this article, we present a model of gender within patrilineal descent for a broad region covering Asia, Europe, and North Africa. We develop the concept of "lineal masculinity," a perceived ontological essence that flows to and through men over the generations. It is especially expressed through people's notions of the past, present, and future of their patrilineages. We elaborate lineal masculinity in terms of male achievement, lineage founders, lineage segmentation, and male reproduction. Our model offers cross-cultural analysis and so provides an alternative to the position of strong cultural relativism in kinship and gender studies. [patriliny, masculinity, lineage theory, kinship, gender, identity, memory] [source]