By Per Mouritsen, Knud Erik Jorgensen
The pluralism of latest states is usually conceptualised as an issue of tradition, which demands extra social solidarity. This in flip calls for political, civic options. yet what such appeals to phrases like citizenship, constitutionalism or civic patriotism indicate is contested. From a cross-disciplinary and conceptual viewpoint the booklet discusses political options to cultural clash similar to constitutional patriotism, republicanism and liberal nationalism, yet locations those debates within the context of actual nationwide traditions, the place all civic language necessarily additionally displays "culture".
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Extra resources for Constituting Communities: Political Solutions to Cultural Differences
Føllesdal, A. (2000) ‘The Future Soul of Europe: Nationalism or Just Patriotism? A Critique of David Miller’s Defence of Nationality`, Journal of Peace Research, 37(4): 503–18. Goodhart, D. ’ Prospect, 95: 30–7. Habermas J. (1990) ‘Grenzen des Neohistorismus’, in Die nachholende Revolution. Frankfurt: Suhrkamp. pp. 149–56. Habermas, J. (1992) ‘Citizenship and National Identity: Some Reflections on the Future of Europe’, Praxis International, 12(1): 1–19. Habermas, J. (1994) ‘Struggles for Recognition in the Democratic Constitutional State’, in A.
E. in a way that simply adapted to the imperfectly just circumstances of the day (Rawls, 1985). Yet, we also need theory – including theories of political culture – which can link the claims and ideals of normative theory to accounts of politics and public life, which takes social science knowledge about it seriously. Such theory needs to accommodate at least three kinds of contingency. First of all, the new focus on how to achieve cohesion and civic competences is already concerned with sociological questions and background ontologies of human motivation.
E. religious) order to include cultural differences while keeping a particularistic bond among diverse peoples? The modern solution The nation as a discursive space of free and equal people The modern – equally elegant – solution is based on a special mode of justification of exclusiveness: the nation as a discursive space of free and equal people. Here you got both: free and equal people and boundaries. Thus the question in societies without a religious (hierarchical) order is this: On which grounds can you justify the exclusion of others?