Issues relating to diversity and pluralism permeate both social and political discourses in Canada. Of particular interest to this thesis are those issues raised when the demands of ethno-cultural diversity fail to converge with prescriptive objectives to promote said diversity within a democratic liberal state. In this way, this thesis scrutinizes the prescriptive intentions of Canadian multiculturalism and the ways in which it functions to conceal and protect White-European cultural and political dominance in Canadian society. So proposed, this thesis argues for a robust reorientation of liberalism through the normative starting point of non-ideal theory. Likewise, I will show that a radical liberal interculturalism triad, consisting of interculturalism, asymmetrical reciprocity and rectificatory justice can upend the misleading framework of mainstream liberal social contract theory. Hence, I move away from ideal theory’s tendency to exclude, or at least marginalize, the actual state of affairs, by (1) subverting the taken-for-granted neutrality of the liberal individual; (2) jettisoning the misrepresented truths of ideal theory; (3) exposing the hegemonic practices of multiculturalism; and (4) illustrating the racial foundations of mainstream liberalism. In sum, this thesis claims that the radically liberal interculturalism triad offers a viable path toward dislodging the sites of White cultural and epistemological domination that lies just beneath the misleading facade of Canada’s official multiculturalism. / Graduate / 0422 / 0727 / 0998

In this dissertation I examine Isaiah Berlin's view of pluralism. Where some have claimed that Berlin cannot justify his commitment to liberalism given his ideas about moral pluralism---that his views are subjective---I argue that he can justify his commitment to liberalism, and avoid the problems of relativism. The departing point of my study is that unlike many, I do not think it is necessary to explicate Berlin's opinions about history, nationalism, or similar ideas---that what he says about pluralism is logically distinct from his other views. My argument has two basic parts. In the first I argue that Berlin's conception of pluralism is best understood as a response to monism, and not necessarily as a position which stands alone. As I argue, Berlin's commitment to liberalism depends less upon direct links between liberalism and pluralism, than a critique of monism which shows how vis-a-vis the corruption of positive liberty, monism leads to authoritarianism. The second part of my argument revolves around the idea that pluralism and relativism are distinct ideas, as seen in their treatment of the idea of incommensurability. Pluralism, I argue, unlike relativism, allows for comparative judgments to be made between values and cultures, because of certain assumptions it holds regarding human nature. Thus the charge that Berlin is a relativist is incorrect, in so far as it fails to consider the theoretical differences between pluralism and relativism.

Pluralism, the variety of philosophical, moral, cultural and religious worldviews of contemporary society, is a characteristic of Western democracies. This places upon such societies a great challenge for the teaching of moral principles in schools and for the establishment of such principles in the public sphere. John Rawls's political idea of an overlapping consensus is a principle of decision-making that can be used as a model for arriving at principles for moral education and also as a model for moral deliberation in the public domain. Multicultural narratives can play an important role in enhancing the creation of an overlapping consensus on public moral issues in pluralistic societies. They can be examples of the kinds of challenges involved in the moral decision process and also serve to illustrate the importance of moral perception as a complement to moral reflection in the task of moral deliberation. Teaching the multicultural nature of modern civilization and also the universal incidence of the democratic council tradition can strengthen citizens' sense of mutual respect in the course of public speech. This can help to develop a culture that is more open to the formation of an overlapping consensus on matters that concern public morality.

This thesis deals with (1) the idea of pluralism in the Qur'an---that humanity's diverse communities are to co-exist and co-operate, and that no single group has a monopoly on 'salvation'; and (2) the practice of pluralism in the Prophet's Medina, wherein different religious groups were part of the ummah, 'community of believers'. This thesis will contend that pluralism is central to the Qur'an's vision for society as cooperative and inclusive, as exemplified in such verses as 2:62, 49:13, and 5:48. The Qur'anic doctrine of pluralism---buttressed by the notion of the commonality of humanity---influenced the Prophet's public policy, especially his actions and relations with other communities. This is seen especially in the 'Constitution of Medina', through which the Prophet aimed to establish a unified 'community of believers' (ummah) that included different religious groups, like Muslims and Jews.

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Errata pasted onto front end-paper. / Bibliography: leaves 271-298. / x, 298 leaves ; 30 cm. / Title page, contents and abstract only. The complete thesis in print form is available from the University Library. / This thesis argues that, instead of being regarded as a threat to the study of international relations, theoretical pluralism should be taken seriously and fostered as the only possible basis upon which the study of international politics can be undertaken. The relationship between the idea of consensus and international relations is examined, and the conclusion made that international relations is a "dubious discipline". / Thesis (Ph.D.)--University of Adelaide, Dept. of Politics, 1998

Thesis (Ph. D.)--University of Washington. / Bibliography: l. [312]-340.

Thesis (Ph. D.)--University of Oregon, 2007. / Typescript. Includes vita and abstract. Includes bibliographical references (leaves 281-287). Also available for download via the World Wide Web; free to University of Oregon users.

Thesis (Ph.D.)--University of Adelaide, Dept. of Politics, 1998. / Errata pasted onto front end-paper. Bibliography: leaves 271-298.

Thesis (Ph. D.)--Columbia University, 1932. / Vita. Thesis note on verso of t.p. Bibliography: p. [303]-313.