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Social Trust
Kevin Vallier, Michael Weber
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R1,264
Discovery Miles 12 640
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Ships in 9 - 15 working days
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With increasingly divergent views and commitments, and an
all-or-nothing mindset in political life, it can seem hard to
sustain the level of trust in other members of our society
necessary to ensure our most basic institutions work. This book
features interdisciplinary perspectives on social trust. The
contributors address four main topics related to social trust. The
first topic is empirical and formal work on norms and institutional
trust, especially the relationships between trust and human
behaviour. The second topic concerns trust in particular
institutions, notably the legal system, scientific community, and
law enforcement. Third, the contributors address challenges posed
by diversity and oppression in maintaining social trust. Finally,
they discuss different forms of trust and social trust. Social
Trust will be of interest to researchers in philosophy, political
science, economics, law, psychology, and sociology.
In response to the intellectual movement of New Atheism, this
volume articulates a "New Theist" response that has at its core a
desire to engage in productive and depolarizing dialogue. To ensure
this book is of interest to atheists and theists alike, a team of
experts in the field of philosophy of religion offer an assessment
of the strongest New Atheist arguments. The chapters address the
most pertinent questions about God, including politics and
morality, and each essay shows how a reflective theist might deal
with points raised by the New Atheists. This volume is a serious
academic engagement with the questions asked by New Atheism. As
such, it will be of significant interest to scholars working in the
philosophy of religion and theology, as well as those engaged in
religious studies generally.
With increasingly divergent views and commitments, and an
all-or-nothing mindset in political life, it can seem hard to
sustain the level of trust in other members of our society
necessary to ensure our most basic institutions work. This book
features interdisciplinary perspectives on social trust. The
contributors address four main topics related to social trust. The
first topic is empirical and formal work on norms and institutional
trust, especially the relationships between trust and human
behaviour. The second topic concerns trust in particular
institutions, notably the legal system, scientific community, and
law enforcement. Third, the contributors address challenges posed
by diversity and oppression in maintaining social trust. Finally,
they discuss different forms of trust and social trust. Social
Trust will be of interest to researchers in philosophy, political
science, economics, law, psychology, and sociology.
A fresh take on Catholic integralism and other new and radical
religious alternatives to liberal democracy that creates a rich
dialogue to evaluate whether they are true in their own terms.
According to a common narrative, the twentieth century spelled the
end of faith-infused political movements. Their ideologies, like
Catholic integralism, would soon be forgotten. Humans were finally
learning to keep religion out of politics. Or were we? In the
twenty-first century, nations as diverse as Russia, India, Poland,
and Turkey have seen a revival of religious politics, and many
religious movements in other countries have proved similarly
resilient. A new generation of political theologians passionately
reformulate ancient religious doctrines to revolutionize modern
political life. They insist that states recognize the true
religion, and they reject modern liberal ideals of universal
religious freedom and church-state separation. In this book,
philosopher Kevin Vallier explores these new doctrines, not as
lurid oddities but as though they might be true. The anti-liberal
doctrine known as Catholic integralism serves as Vallier's test
case. Yet his approach naturally extends to similar ideologies
within Chinese Confucianism and Sunni Islam. Vallier treats
anti-liberal thinkers with the respect that liberals seldom afford
them and offers more moderate skeptics of liberalism a clear
account of the alternatives. Many liberals, by contrast, will find
these doctrines frightening and strange but of enduring interest.
Vallier invites all his readers on a unique intellectual adventure,
encouraging them to explore unfamiliar ideals through the lenses of
theology, philosophy, politics, economics, and history.
In the eyes of many, liberalism requires the aggressive
secularization of social institutions, especially public media and
public schools. The unfortunate result is that many Americans have
become alienated from the liberal tradition because they believe it
threatens their most sacred forms of life. This was not always the
case: in American history, the relation between liberalism and
religion has often been one of mutual respect and support. In
Liberal Politics and Public Faith: Beyond Separation, Kevin Vallier
attempts to reestablish mutual respect by developing a liberal
political theory that avoids the standard liberal hostility to
religious voices in public life. He claims that the dominant form
of academic liberalism, public reason liberalism, is far friendlier
to religious influences in public life than either its proponents
or detractors suppose. The best interpretation of public reason,
convergence liberalism, rejects the much-derided "privatization" of
religious belief, instead viewing religious contributions to
politics as a resource for liberal political institutions. Many
books reject privatization, Liberal Politics and Public Faith:
Beyond Separation is unique in doing so on liberal grounds.
In response to the intellectual movement of New Atheism, this
volume articulates a "New Theist" response that has at its core a
desire to engage in productive and depolarizing dialogue. To ensure
this book is of interest to atheists and theists alike, a team of
experts in the field of philosophy of religion offer an assessment
of the strongest New Atheist arguments. The chapters address the
most pertinent questions about God, including politics and
morality, and each essay shows how a reflective theist might deal
with points raised by the New Atheists. This volume is a serious
academic engagement with the questions asked by New Atheism. As
such, it will be of significant interest to scholars working in the
philosophy of religion and theology, as well as those engaged in
religious studies generally.
In the eyes of many, liberalism requires the aggressive
secularization of social institutions, especially public media and
public schools. The unfortunate result is that many Americans have
become alienated from the liberal tradition because they believe it
threatens their most sacred forms of life. This was not always the
case: in American history, the relation between liberalism and
religion has often been one of mutual respect and support. In
Liberal Politics and Public Faith: Beyond Separation, Kevin Vallier
attempts to reestablish mutual respect by developing a liberal
political theory that avoids the standard liberal hostility to
religious voices in public life. He claims that the dominant form
of academic liberalism, public reason liberalism, is far friendlier
to religious influences in public life than either its proponents
or detractors suppose. The best interpretation of public reason,
convergence liberalism, rejects the much-derided "privatization" of
religious belief, instead viewing religious contributions to
politics as a resource for liberal political institutions. Many
books reject privatization, Liberal Politics and Public Faith:
Beyond Separation is unique in doing so on liberal grounds.
Americans today don't trust each other and their institutions as
much as they once did. The collapse of social and political trust
has arguably fueled our increasingly ferocious ideological
conflicts and hardened partisanship. But is today's decline in
trust inevitable or avoidable? Are we caught in a downward spiral
that must end in institutional decay or even civil war, or can we
restore trust through our shared social institutions? In Trust in a
Polarized Age, political philosopher Kevin Vallier offers a
powerful counter-narrative to the prevailing sense of hopelessness
that dogs the American political landscape. In an unapologetic
defense of liberalism that synthesizes political philosophy and
empirical trust research, Vallier restores faith in our power to
reduce polarization and rebuild social and political trust. The
solution is to strengthen liberal democratic political and economic
institutions-high-quality governance, procedural fairness, markets,
social welfare programs, freedom of association, and democracy.
These institutions not only create trust, they do so justly, by
recognizing and respecting our basic human rights. Liberal
institutions have safeguarded trust through the most tumultuous
periods of our history. If we heed the arguments and data in this
book, trust could return.
Gerald Gaus was one of the leading liberal theorists of the late
twentieth and early twenty-first centuries. He developed a
pioneering defence of the liberal order based on its unique
capacity to handle diversity and disagreement, and he presses the
liberal tradition towards a principled openness to pluralism and
diversity. This book brings together Gaus's most seminal and
creative essays in a single volume for the first time. It also
covers a broad span of his career, including essays published
shortly before his death, and topics including reasonable
pluralism, moral rights, public reason, and the redistributive
state. The volume makes accessible the work of one of the most
important recent liberal theorists. Many readers will find it of
value, especially those in political philosophy, political science,
and economics.
Americans today are far less likely to trust their institutions,
and each other, than in decades past. This collapse in social and
political trust arguably fuels our increasingly ferocious
ideological conflicts and hardened partisanship. Many believe that
our previously high levels of trust and bipartisanship were a
pleasant anomaly and that we now live under the historic norm. Seen
this way, politics itself is nothing more than a power struggle
between groups with irreconcilable aims: contemporary American
politics is war because political life as such is war. Must
Politics Be War? argues that our shared liberal democratic
institutions have the unique capacity to sustain social and
political trust between diverse persons. In succinct, convincing
prose, Kevin Vallier argues that constitutional rights and
democratic governance prevent any one ideology or faith from
dominating all others, thereby protecting each person's freedom to
live according to her values and principles. Illiberal
arrangements, where one group's ideology or faith reigns, turn
those who disagree into unwilling subversives, persons with little
reason to trust their regime or to be trustworthy in obeying it.
Liberal arrangements, in contrast, incentivize trust and
trustworthiness because they allow people with diverse and
divergent ends to act with conviction. Those with opposing
viewpoints become trustworthy because they can obey the rules of
their society without acting against their ideals. Therefore, as
Vallier illuminates, a liberal society is one at moral peace with a
politics that is not war.
Exemptions from legal requirements, especially religious
exemptions, have been a major topic of political debate in recent
years. For example, bakers in various states have sought the right
to refuse to make wedding cakes for gay and lesbian couples,
despite the Supreme Court's validation of same-sex marriage. Many
parents are granted exemptions from vaccinating their children,
despite public health laws requiring otherwise. Various religious
organizations as well as some corporations have sought an exemption
from the requirement to provide contraceptive coverage in employee
healthcare plans, as required by the Affordable Care Act (ACA).
Religious exemptions have a long history in the United States, but
they remain controversial. Exemptions release some people from
following laws that everyone else must follow, raising questions of
fairness, and exemptions often privilege religious belief, raising
concerns about equal treatment. At the same time there are good
reasons to support exemptions, such as respect for the right of
religious freedom and preventing religious organizations from
becoming too closely intertwined with government. The essays in
this volume represent valuable contributions to the complex debate
about exemptions from legal requirements. In particular, they
contribute to the moral dimensions of religious exemptions. These
essays go beyond legal analysis about which exemptions are
constitutionally appropriate, and ask instead when religious
exemptions are morally required or morally prohibited.
Political theory, from antiquity to the present, has been divided
over the relationship between the requirements of justice and the
limitations of persons and institutions to meet those requirements.
Some theorists hold that a theory of justice should be utopian or
idealistic-that the derivation of the correct principles of justice
should not take into account human and institutional limitations.
Others insist on a realist or non-utopian view, according to which
feasibility-facts about what is possible given human and
institutional limitations-is a constraint on principles of justice.
In recent years, the relationship between the ideal and the real
has become the subject of renewed scholarly interest. This
anthology aims to represent the contemporary state of this classic
debate. By and large, contributors to the volume deny that the
choice between realism and idealism is binary. Rather, there is a
continuum between realism and idealism that locates these extremes
of each view at opposite poles. The contributors, therefore, tend
to occupy middle positions, only leaning in the ideal or non-ideal
direction. Together, their contributions not only represent a wide
array of attractive positions in the new literature on the topic,
but also collectively advance how we understand the difference
between idealism and realism itself.
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