The culture of citizenship

Politics and Society

Volumn 28, Issue 4, 2000, Pages 531-555

  Sypnowich, Christine ^a  

^a NONE

Author keywords

[No Author keywords available]

Indexed keywords

EID: 0034485725     PISSN: 00323292     EISSN: None     Source Type: Journal    
DOI: 10.1177/0032329200028004005     Document Type: Article

References (93)

1. T. H. Marshall, Sociology at the Crossroads (London: Heinemann, 1963).
2. Will Kymlicka, Multicultural Citizenship (Oxford, UK: Oxford University Press, 1995), 47-48.
3. As Vernon Van Dyke complained in an early essay, "The Individual, the State and Ethnic Communities in Political Society," (1977), reprinted in Will Kymlicka, ed., The Rights of Minority Cultures (Oxford, UK: Oxford University Press, 1995).
4. Isaiah Berlin, "Two Concepts of Liberty," Four Essays on Liberty (Oxford, UK: Oxford University Press, 1982).
5. Ronald Dworkin, "Foundations of Liberal Equality," in Grethe B. Peterson, ed., Tanner Lectures on Human Values, vol. XI, (Salt Lake City: University of Utah Press, 1990), 115-16.
6. John Rawls, Political Liberalism (New York: Columbia University Press, 1993), 311, 337.
7. J. S. Mill, "On Liberty," in John Robson, ed., John Stuart Mill: A Selection of His Works (Toronto: Macmillan, 1966), 80.
8. L. T. Hobhouse, Liberalism (Oxford, UK: Oxford University Press, 1974), 76. See also Sandra den Otter, British Idealism and Social Explanation: A Study in Late Victorian Thought (Oxford, UK: Clarendon, 1996), 156-60, 168-80.
9. L. T. Hobhouse, Liberalism (Oxford, UK: Oxford University Press, 1974), 76. See also Sandra den Otter, British Idealism and Social Explanation: A Study in Late Victorian Thought (Oxford, UK: Clarendon, 1996), 156-60, 168-80.
10. Joseph Raz, The Morality of Freedom (Oxford, UK: Clarendon, 1986), 381, Ethics in the Public Domain (Oxford, UK: Clarendon, 1994), 104.
11. Joseph Raz, The Morality of Freedom (Oxford, UK: Clarendon, 1986), 381, Ethics in the Public Domain (Oxford, UK: Clarendon, 1994), 104.
12. See for example C. Taylor, "The Politics of Recognition," in Amy Gutmann, ed., Multiculturalism (Princeton, NJ: Princeton University Press, 1994); M. Sandel, Liberalism and the Limits of Justice (Cambridge, UK: Cambridge University Press, 1982); and A. MacIntyre, After Virtue (London: Duckworth, 1981).
13. See for example C. Taylor, "The Politics of Recognition," in Amy Gutmann, ed., Multiculturalism (Princeton, NJ: Princeton University Press, 1994); M. Sandel, Liberalism and the Limits of Justice (Cambridge, UK: Cambridge University Press, 1982); and A. MacIntyre, After Virtue (London: Duckworth, 1981).
14. See for example C. Taylor, "The Politics of Recognition," in Amy Gutmann, ed., Multiculturalism (Princeton, NJ: Princeton University Press, 1994); M. Sandel, Liberalism and the Limits of Justice (Cambridge, UK: Cambridge University Press, 1982); and A. MacIntyre, After Virtue (London: Duckworth, 1981).
15. Will Kymlicka, Liberalism, Community and Culture (Oxford, UK: Clarendon, 1991), chap. 4.
16. Kymlicka is also critical of the perfectionism of Raz for similar reasons, urging the "principle of neutral concern" over "controversial public ranking of the intrinsic merits of competing conceptions of the good." See ibid., 81.
17. Multicultural Citizenship, 51.
18. For example, the American Sandel is preoccupied with the United States as a nation while Canadian Taylor concerns himself with the aspiring nation of Quebec.
19. Raz, "Multiculturalism: A Liberal Perspective," Ethics in the Public Domain.
20. Clifford Geertz, The Interpretation of Cultures (New York: Basic Books, 1973), 5, 14.
21. Compact Edition of the Oxford English Dictionary, vol. 1 (Oxford, UK: Oxford University Press, 1971), 1248.
22. Anthony Appiah, "Race, Culture and Identity: Misunderstood Connections," Color Conscious (Princeton, NJ: Princeton University Press, 1996), 84.
23. Ibid., 83.
24. Jaegwon Kim puts it well when he states that culture "permits the self-conscious evaluation of human possibilities in the light of a system of values that reflect prevailing ideals about what human life ought to be." It is the "uniquely human means" by which the evolutionary process is affected. "Culture," in T. Honderich, ed., Oxford Companion to Philosophy (Oxford, UK: Oxford University Press, 1995), 172.
25. Multicultural Citizenship, 96-97. The title, Multicultural Citizenship, is therefore somewhat misleading, since it suggests an argument for protecting all minority cultures. It might be argued that ethnic groups can have as much claim to being "societal cultures" as national minorities in certain cases. Many do not immigrate as a straightforward matter of choice, and the cultures of national minorities are sometimes weaker than those of immigrant groups. See Geoffrey Brahm Levey, "Equality, Autonomy and Cultural Rights," Political Theory 25, (1997): 217. Kymlicka notes, however, that in the Canadian context, the word multiculturalism, which indicates the development of "institutionally complete" cultures, is less suitable than a word like polyethnicity, which suggests accommodating immigrant ethnicity within the public institutions of English and French culture. Finding Our Way: Rethinking Ethnocultural Relations in Canada (Toronto: Oxford University Press, 1998), 59.
26. Multicultural Citizenship, 96-97. The title, Multicultural Citizenship, is therefore somewhat misleading, since it suggests an argument for protecting all minority cultures. It might be argued that ethnic groups can have as much claim to being "societal cultures" as national minorities in certain cases. Many do not immigrate as a straightforward matter of choice, and the cultures of national minorities are sometimes weaker than those of immigrant groups. See Geoffrey Brahm Levey, "Equality, Autonomy and Cultural Rights," Political Theory 25, (1997): 217. Kymlicka notes, however, that in the Canadian context, the word multiculturalism, which indicates the development of "institutionally complete" cultures, is less suitable than a word like polyethnicity, which suggests accommodating immigrant ethnicity within the public institutions of English and French culture. Finding Our Way: Rethinking Ethnocultural Relations in Canada (Toronto: Oxford University Press, 1998), 59.
27. Ibid., 89-90.
28. Liberalism, Community and Culture, 81.
29. Multicultural Citizenship, 83.
30. Ibid., 92.
31. Ibid., 90-91.
32. Chandran Kukathas, "Are There Any Cultural Rights?" Political Theory 20, (1992).
33. Leslie Green, "Internal Minorities and Their Rights," in Judith Baker, ed., Group Rights (Toronto: University of Toronto Press, 1994).
34. Multicultural Citizenship, 94. Raz emphasizes how the fact of accommodating a minority culture within a diverse society gives the culture scope for change, "Multiculturalism," 171.
35. Charles Taylor, "The Politics of Recognition," 68-70.
36. "Are There Any Cultural Rights?" 122.
37. This is the thrust of most of the essays in Joseph Carens, ed., Is Quebec Nationalism Just? Perspectives from Anglophone Canada (Montreal and Kingston: McGill-Queen's University Press, 1995).
38. Reg Whitaker, "Quebec's Self-Determination and Aboriginal Self-Government: Conflict and Reconciliation?" in J. Carens, ed., Is Quebec Nationalism Just? 198-99.
39. Kymlicka, Liberalism, Community and Culture, 81.
40. Ronald Dworkin, A Matter of Principle (Cambridge, MA: Harvard University Press, 1985), chap. 11.
41. Multicultural Citizenship, 108-11.
42. Ibid., 113-15.
43. Geoffrey Levey, "Equality, Autonomy and Cultural Rights," 221.
44. Finding Our Way, 70.
45. This argument elaborates a point I make in "Equality and Nationality," Politics & Society 24, (1996), and in "Race, Culture and the Egalitarian Conscience," Canadian Journal of Philosophy 29, (1999).
46. This argument elaborates a point I make in "Equality and Nationality," Politics & Society 24, (1996), and in "Race, Culture and the Egalitarian Conscience," Canadian Journal of Philosophy 29, (1999).
47. A point made by Rawls in Political Liberalism, 192-93.
48. Allen Buchanan, Secession: The Morality of Political Divorce (Boulder CO: Westview, 1991), 55.
49. Iris Marion Young, Justice and the Politics of Difference (Princeton, NJ: Princeton University Press, 1990), 99.
50. Multicultural Citizenship, 140.
51. Anne Phillips, Democracy and Difference, 96. See also Phillips, The Politics of Presence (Oxford, UK: Clarendon, 1995), chaps. 1-2.
52. Anne Phillips, Democracy and Difference, 96. See also Phillips, The Politics of Presence (Oxford, UK: Clarendon, 1995), chaps. 1-2.
53. Multicultural Citizenship, 138.
54. "Some Disquiet about Difference," Praxis International 13, no. 2 (1993).
55. Finding Our Way, 119.
56. David Miller, Nationality (Oxford, UK: Clarendon, 1995), 74.
57. Ibid., 92-93.
58. Imagined Communities (London: Verso, 1996), 7.
59. Ibid., 72.
60. Ernest Gellner argues that nationalism is a peculiarly modern phenomenon, attendant on mass literacy and public education, democratization, social mobility, and the diminution of privilege. Nations and Nationalism (Oxford, UK: Basil Blackwell, 1996), chap. 4. A distinction between regressive and progressive nationalisms is made by Hans Kohn with the typology of "Eastern" and "Western," the former xenophobic, the latter tolerant (although the typology itself looks xenophobic!), The Idea of Nationalism (New York: Collier-Macmillan, 1967). See also Anthony D. Smith, National Identity (Reno: University of Nevada Press, 1991), chaps. 1, 4.
61. Ernest Gellner argues that nationalism is a peculiarly modern phenomenon, attendant on mass literacy and public education, democratization, social mobility, and the diminution of privilege. Nations and Nationalism (Oxford, UK: Basil Blackwell, 1996), chap. 4. A distinction between regressive and progressive nationalisms is made by Hans Kohn with the typology of "Eastern" and "Western," the former xenophobic, the latter tolerant (although the typology itself looks xenophobic!), The Idea of Nationalism (New York: Collier-Macmillan, 1967). See also Anthony D. Smith, National Identity (Reno: University of Nevada Press, 1991), chaps. 1, 4.
62. Ernest Gellner argues that nationalism is a peculiarly modern phenomenon, attendant on mass literacy and public education, democratization, social mobility, and the diminution of privilege. Nations and Nationalism (Oxford, UK: Basil Blackwell, 1996), chap. 4. A distinction between regressive and progressive nationalisms is made by Hans Kohn with the typology of "Eastern" and "Western," the former xenophobic, the latter tolerant (although the typology itself looks xenophobic!), The Idea of Nationalism (New York: Collier-Macmillan, 1967). See also Anthony D. Smith, National Identity (Reno: University of Nevada Press, 1991), chaps. 1, 4.
63. Yael Tamir, Liberal Nationalism (Princeton, NJ: Princeton University Press, 1993), 90.
64. Michael Walzer, "Pluralism: A Political Perspective," in W. Kymlicka, ed., The Rights of Minority Cultures, 142-44.
65. Jurgen Habermas, "Struggles for Recognition in the Democratic Constitutional State," in A. Gutmann, ed., Multiculturalism, 143-48.
66. America suggests to Tamir that nationality might be a more pluralistic basis for membership in community than shared values or beliefs. Liberal Nationalism, 90.
67. Ibid., 173.
68. Jeremy Webber, Reimagining Canada: Language, Culture, Community and the Canadian Constitution (Kingston and Montreal: McGill-Queen's Press, 1994), 9.
69. Here are just a few examples of the voluminous recent literature: collections such as Baker, ed., Group Rights; Gutmann, ed., Multiculturalism; Kymlicka, ed., The Rights of Minority Cultures; Carens, ed., Is Quebec Nationalism Just?; books such as Tamir, Liberal Nationalism; Miller, Nationality;
70. Here are just a few examples of the voluminous recent literature: collections such as Baker, ed., Group Rights; Gutmann, ed., Multiculturalism; Kymlicka, ed., The Rights of Minority Cultures; Carens, ed., Is Quebec Nationalism Just?; books such as Tamir, Liberal Nationalism; Miller, Nationality;
71. Here are just a few examples of the voluminous recent literature: collections such as Baker, ed., Group Rights; Gutmann, ed., Multiculturalism; Kymlicka, ed., The Rights of Minority Cultures; Carens, ed., Is Quebec Nationalism Just?; books such as Tamir, Liberal Nationalism; Miller, Nationality;
72. Here are just a few examples of the voluminous recent literature: collections such as Baker, ed., Group Rights; Gutmann, ed., Multiculturalism; Kymlicka, ed., The Rights of Minority Cultures; Carens, ed., Is Quebec Nationalism Just?; books such as Tamir, Liberal Nationalism; Miller, Nationality;
73. Here are just a few examples of the voluminous recent literature: collections such as Baker, ed., Group Rights; Gutmann, ed., Multiculturalism; Kymlicka, ed., The Rights of Minority Cultures; Carens, ed., Is Quebec Nationalism Just?; books such as Tamir, Liberal Nationalism; Miller, Nationality;
74. Here are just a few examples of the voluminous recent literature: collections such as Baker, ed., Group Rights; Gutmann, ed., Multiculturalism; Kymlicka, ed., The Rights of Minority Cultures; Carens, ed., Is Quebec Nationalism Just?; books such as Tamir, Liberal Nationalism; Miller, Nationality;
75. Phillips, The Politics of Presence;
76. Appiah and Gutmann, Color Conscious;
77. essays such as Amy Gutmann, "The Challenge of Multiculturalism to Political Ethics," Philosophy and Public Affairs 22, (1993);
78. Raz, "Multiculturalism";
79. Margalit and Raz, "National Self-Determination";
80. Levey, "Equality, Autonomy and Cultural Rights";
81. Kukathas, "Are There Any Cultural Rights?"
82. Finding Our Way, 5.
83. Here I elaborate the argument I make in "How to Live the Good Life," Queen's Quarterly, (forthcoming).
84. William Morris, "How I Became a Socialist," The Collected Works of William Morris, vol. XXIII (New York: Russell and Russell, 1966), 281.
85. Scanlon also argues that one can take credit for one's traits and actions, but not for their consequences; one's traits and actions do not generate a title to their rewards, because they are themselves the consequences of fortuitous circumstances, of advantage or disadvantage, ability or disability. This distinction seems difficult to draw. "The Significance of Choice," in Stephen Darwall, ed., Equal Freedom: Selected Tanner Lectures on Human Values (Ann Arbor: Michigan University Press, 1995), 73-78, 84.
86. Raz, The Morality of Freedom (Oxford, UK: Clarendon, 1986), 133, 381.
87. "What's Wrong with Negative Liberty," in D. Miller, ed., Liberty (Oxford, UK: Clarendon, 1991), 147.
88. Hobhouse, Liberalism, 76.
89. Charles Taylor, "The Politics of Recognition."
90. Thomas Hurka embraces the term perfectionism to capture the idea of a duty to pursue human excellence in Perfectionism (Oxford, UK: Oxford University Press, 1993). Vinit Haksar makes an interesting case for a link between equality and perfectionism, arguing that Rawls's idea that individuals should be treated with equal respect must make reference to human potential and its realization. See his Equality, Liberty and Perfectionism (Oxford, UK: Oxford University Press, 1979).
91. Thomas Hurka embraces the term perfectionism to capture the idea of a duty to pursue human excellence in Perfectionism (Oxford, UK: Oxford University Press, 1993). Vinit Haksar makes an interesting case for a link between equality and perfectionism, arguing that Rawls's idea that individuals should be treated with equal respect must make reference to human potential and its realization. See his Equality, Liberty and Perfectionism (Oxford, UK: Oxford University Press, 1979).
92. Liberalism, Perfectionism and Restraint (Cambridge, UK: Cambridge University Press, 1998), 18.
93. Finding Our Way, 177.