CoordenaÃÃo de AperfeiÃoamento de Pessoal de NÃvel Superior / For Habermas, religious and metaphysical doctrines lost centrality in modern societies, which is the reason why the critical and reflexive potentials of language were released at the cost of giving rise to a irreconciliable plurality of lifeforms. Democracy must be the space where pluralism reflects the freedom of everyone to develop her cultural potentials without enduring opression, but also without control of other conceptions of thought and action. The duty of tolerance appears in this context when there is no expectation of agreement on ethical evaluative criteria of the good life and means that agents must resort to a moral agreement on the intersubjectively valid behaviour on the basis of assumptions of a human rights regime, which includes cultural rights. The research begins by inserting tolerance into the political context of the theory of normative models of democracy by Habermas, these models themselves involved in the debate between liberal and communitarians, more specifically having liberalism represented by John Rawls on the one side, and republicanism by Michael Sandel and Charles Taylor on the other. By studying Habermas theories of communicative rationality, of modernity and of discourse, one can find support for overcoming liberal and republican views in the viewpoint of a deliberative democracy based on discourses. As Habermas considers democracy a process, he longs to include difference without imposing cultural and historical conceptions of the good on the procedural communicative normative standards. By integrating the perspective of the right in deliberative debates Habermas does not keep them away from democractic will and collective values. The liberal principles of the priority of the right over the good and of ethical neutrality are determined by collective processes of will and opinion formation. In this context, Habermas conception of tolerance permitts citizens to reject each otherÂs life forms, alhtough imposing them to do it in a way that does not contradict moral standards of respect, which avoid discrimiation and authorize the self-realization of cultural life forms compatible with equal liberties for all; they are also obligated to coexist with the rejected life form if it is morally protected by what is stablished in a public consensus, deliberatively reached with recourse of discourses in the public spheres. / Para Habermas, sociedades modernas perderam a centralidade de doutrinas religiosas e metafÃsicas, liberando os potenciais de uma linguagem crÃtica e reflexiva, ao preÃo, porÃm, de uma inconciliÃvel pluralidade de formas de vida. A democracia deve ser o espaÃo onde o pluralismo reflita a liberdade de cada um em desenvolver seus potenciais culturais, sem a opressÃo contra suas necessidades, mas sem permitir-lhe o controle de outras concepÃÃes do pensar e do agir. O dever de tolerÃncia surge, neste quadro, quando nÃo hà expectativa de um acordo acerca dos critÃrios Ãtico-valorativos da boa vida, recorrendo os agentes a um consenso moral acerca do comportamento intersubjetivamente vÃlido segundo os pressupostos de uma ordem de direitos humanos, da qual fazem parte direitos culturais. Iniciamos a investigaÃÃo desta teoria colocando a tolerÃncia dentro do contexto polÃtico da teoria dos modelos normativos de democracia em Habermas, associando-os ao debate entre liberais e comunitaristas, mais especificamente, entendendo o liberalismo a partir de John Rawls, de um lado, e o republicanismo a partir de Michael Sandel e Charles Taylor, de outro. Ao investigarmos as teorias de Habermas sobre a racionalidade comunicativa, a teoria da modernidade e a teoria do discurso, encontramos o suporte para superar visÃes liberais e republicanas a partir do ponto de vista de uma democracia deliberativa, baseada em discursos. Ao entender a democracia enquanto um processo, Habermas procura incluir a diferenÃa, sem submeter padrÃes comunicativos procedimentais e a proteÃÃo moral do indivÃduo Ãs concepÃÃes histÃrico-culturais do Bom; integrando a perspectiva do Justo aos debates deliberativos, Habermas nÃo os fixa para longe da vontade democrÃtica nem dos valores coletivos. Os princÃpios liberais da Prioridade do Justo sobre o Bom e da neutralidade Ãtica sÃo determinados a partir de processos coletivos de formaÃÃo da opiniÃo e da vontade. Neste contexto, a concepÃÃo de tolerÃncia em Habermas permite que cidadÃos rejeitem a forma de vida uns dos outros, mas obriga-os a fazÃ-lo de modo que nÃo contrarie padrÃes morais de respeito que evitam a discriminaÃÃo, permitindo a autorrealizaÃÃo das formas de vida culturais compatÃveis com as liberdades de todos; ademais, sÃo obrigados a aceitar conviver com a forma de vida rejeitada, se esta for moralmente protegida, segundo o que se estabelece em um consenso pÃblico, deliberativamente alcanÃado a partir dos discursos nas esferas pÃblicas.

This thesis comprises three main chapters-each comprising one relatively standalone paper. The unifying theme is fragmentalism about truth, which is the view that the predicate 'true' either expresses distinct concepts or expresses distinct properties. In Chapter 1, I provide a formal development of alethic pluralism. Pluralism is the view that there are distinct truth properties associated with distinct domains of subject matter, where a truth property satisfies certain truth-characterizing principles. On behalf of pluralists, I propose an account of logic and semantics that shows how they can answer central conceptual and logical challenges for their view. In Chapter 2, I motivate and develop a modal account of propositions on the basis of an iterative conception of propositions, where the modality is logico-mathematical. The modal account of propositions takes the conception to motivate an inherently potential hierarchy of propositions. I show that the account helps provide satisfying solutions to the intensional paradoxes of Russell-Myhill, Kaplan, and Prior. In Chapter 3, I propose that 'true' is polysemous. I suggest that 'true' is initially polysemous between correspondence truth and disquotational truth, and further polysemous between the meanings corresponding to the subconcepts of the concept truth generated by the indefinite extensibility of that concept. I show that the proposal provides satisfying solutions to the semantic paradoxes.

Please read the abstract in the section 00front of this document / Thesis (PhD (Systematic Theology and Christian Ethics))--University of Pretoria, 2007. / Dogmatics and Christian Ethics / unrestricted

Whenever two or more people from different cultures interact in an educational environment learning and teaching can be affected either positively or negatively. The study sought to establish the link between intercultural differences and optimal teaching and learning environments. The aim of the study was therefore to enhance teaching and learning environments through improved intercultural understanding. The research was based on the qualitative approach. The research design that was used in the execution of the study was a case study. The data collection methods that were used were focus group discussions, interviews and observation. The study found that there are some intercultural experiences that either enhance or inhibit educational equality and quality. These are medium of instruction (English Language), availability and accessibility of learning resources and parental support. It was also concluded that acts of discrimination alone cannot affect the performance of learners but, rather, a combination of other intercultural influences play a role. Moreover, the study found that language can be used as a tool to promote respect for humanity as it was singled out as one of the factors that inhibit respect for others. In promoting tolerance towards each other, the study found that negative self-esteem, seen mostly with the under privileged learners, affects negatively their ability in tolerating each other. In addition, encouraging participation of learners in sport and group activities emerged as some of the pursuits that can promote tolerance amongst learners from different cultural backgrounds. The strategies to enhance optimal teaching and learning that were revealed by the study are: repetition of lessons by teachers; motivating and appreciating learners; monitoring classroom dynamics; creating social clubs; training teachers on cultural diversity (inclusive of communication); acknowledging, valuing and celebrating cultural differences; declaring English as an elective subject; unlimited access to the internet and library; and promoting parental involvement in the education of their children.

Currently, in many high schools throughout Canada and the United States, English teachers have been developing literature curricula to meet the needs of their culturally diverse students. However, because in most cases these educators have not had at their disposal the interpretative techniques of such postcolonial literary theorists as Edward Said and Gayatri Spivak, they have been relying, instead, for their reading strategies upon traditional literary theories. Unfortunately, when teachers employ New Critical, archetypal, feminist, or reader-response methods of literary analysis in their reading of multicultural literature, they are often unaware of the Eurocentric biases contained within these perspectives. This lack of understanding of their theoretical frame of reference can then lead teachers to encourage their students to accept uncritically problematic representations of various cultural groups as they encounter these representations in their literary texts. Postcolonial literary theory, on the other hand, encourages students to problematize Eurocentric representations of imperialism’s Others. The advantage to students who use postcolonial reading strategies in order to become aware of the different ways in which people at the margins and centres of empire view each other is that they can thus attain higher levels of multicultural literacy by performing more sophisticated and complex interpretations of their texts than they might have done using traditional interpretative approaches. At the same time, the students’ use of postcolonial reading strategies can help them to become more effective intercultural communicators as they cross cultural borders by carrying out collaborative responses to literary texts with students whose heritage differs from their own. This project, therefore, involves a critique of existing conceptions of the high school multicultural literature curriculum by comparing their key features with those of the postcolonial conception. The principal focus of the investigation is upon how the postcolonial approach can help students to understand, more effectively than can traditional conceptions, the necessarily dynamic and heterogeneous textual representations of dominant and subaltern cultures to be found in both Eurocentric and postcolonial literary texts. / Education, Faculty of / Curriculum and Pedagogy (EDCP), Department of / Graduate

M.A. (Information Science) / The potential formative value of children's literature has repeatedly been proven by research. A child's perception of society is shaped early and the beneficial contribution of literature in bringing about a framework of awareness and understanding about society, cannot be denied. South African society is pre-eminently multicultural - a fact which is reflected in the rich diversity of ethnic groups, cultures, languages and creeds. A given political policy compelled the different ethnic groups in South Africa to live in separate areas, under divergent circumstances. This resulted in a deeply divided South African society in which alienation, distrust and conflict still prevail. However, fundamental changes are occurring in political, socio-economic and educational spheres. Amidst all of these changes, the South African child has to establish and enhance a cultural identity of its own. Secondly, a broadened South African identity must be attained. There is doubt whether the children of South Africa are equipped to cope with this new phase into which South African society is entering. The value of multicultural children's literature and.its potential to bring about understanding and acceptance with regard to the rich cultural diversity in South African society, offers a field of research which up to now has not been explored in South Africa...

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Lorsqu’au sein d’une famille le recours à la justice devient nécessaire, la spécificité du droit de la famille, les différents intérêts en présence laissent entrevoir un particularisme, le pluralisme juridictionnel. Ce pluralisme juridictionnel est apprécié comme la coexistence de plusieurs juridictions dans un même système de justice familiale. Ainsi, pourront intervenir, le juge aux affaires familiales, le juge des enfants, le juge des tutelles, ou encore le Tribunal de grande instance. Nous nous sommes demandé si cette pluralité était justifiée. D’une manière générale le pluralisme juridictionnel en droit de la famille paraît être conditionné par la recherche de la meilleure application de la règle de droit aux personnes. Le pluralisme juridictionnel traduit ainsi l’adaptation de la loi à l’évolution de la famille. Il est la traduction de l’évolution du pluralisme des modes de vie en famille. Dès lors le pluralisme juridictionnel permet différentes manières d’appliquer la règle de droit à l’ensemble des membres de la famille et réserve une protection plus spécifique à l’enfant. / When, within a family recourse to justice becomes necessary, the specificity of family law, the various interests involved suggest a particularism, judicial pluralism. This judicial pluralism is valued as the coexistence of several courts in the same family justice system. So could be made, the family court judge, the juvenile court judge, the guardianship judge, the Court of First Instance. We wondered if this plurality was justified. Generally judicial pluralism in family law seems to be conditioned by the search for the best application of the rule of law to people. Judicial pluralism and reflects the adaptation of the law to the evolution of the family. It is the translation of the development of pluralism in lifestyles family. Therefore judicial pluralism allows different ways to apply the rule of law to all family members and provided more specific protection to the child.

This study argues that the right to form political parties remains elusive in Swaziland in spite of the country’s claim that it is democratic. Discusses the following issues: (1) Whether political pluralism is the only means of actualising the right to freedom of association, and (2) whether the limitation imposed on the right to freedom of association by section 79 of the Constitution of Swaziland is justifiable / Thesis (LLM (Human Rights and Democratisation in Africa)) -- University of Pretoria, 2008. / A Dissertation submitted to the Faculty of Law University of Pretoria, in partial fulfilment of the requirements for the degree Masters of Law (LLM in Human Rights and Democratisation in Africa). Prepared under the supervision of Dr Henry Ojambo, Faculty of Law, Makarere University, Uganda / http://www.chr.up.ac.za/ / Centre for Human Rights / LLM

This dissertation project is an ethnographic analysis of multi-leveled interactions taking place in the process of deliberation about plural coexistence in Manado, North Sulawesi, Indonesia. The focus of the dissertation is on how youth are socialized into ethical perspectives, and how they negotiate, implement, and circulate frameworks for approaching religious difference. As Indonesian society is becoming increasingly divided along religious lines, the pressing need for a viable consensus for national cohesion has heightened the importance attributed to civic and religious education in schools. The particular field site is a majority-Protestant region with a national reputation for success in modeling tolerance and inter-religious relations. Starting by mapping relevant institutions and organizations that shape the public conversation on questions of plurality and citizenship, I demonstrate how schools channel ethical dispositions toward difference through the curriculum and the everyday realities of the schools. I continually consider how these ethical perspectives articulate with the broader public sphere. I provide case studies in three educational institutions in North Sulawesi, Indonesia: a public high school, a private Catholic high school, and a public madrasah (Islamic high school). My theoretical perspective on ethical socialization links education as “deliberation” (Varenne 2007) with the concept of “reflective freedom” (Laidlaw 2014) as intrinsic to ethics in order to demonstrate how educational institutions channel ethics and act as arenas for individual and public deliberation. Furthermore, I consider how the ethical deliberations about difference at these schools are negotiated by youth. As young Indonesians navigate institutional policies and take classes in religious and civic education, they also make daily decisions, including whom to befriend, how to wear the school uniform, and what to eat for lunch. In doing so, they engage in ethical deliberation about difference. I argue that this ongoing and dynamic process is significant because of the consequences for how these actors understand the conditions of inclusion and exclusion in the national context, and in turn, shape the broader political context with which the analysis begins.