Download Islam, Democracy and Dialogue in Turkey by Bora Kanra PDF

By Bora Kanra

Such a lot theorists of deliberative democracy deal with deliberation as a approach in decision-making. This technique neglects a tremendous part orientated now not lots to decision-making yet to social studying and knowing. Combining deliberative idea with learn from social psychology, Bora Kanra has constructed an cutting edge critique and synthesis through allocating social studying its personal formal sphere. For deliberative democracy to provide larger results, decision-making should be strengthened through possibilities for social studying. Stressing the significance of the advance of democratic discussion in divided societies, Kanra assessments his claims of a brand new deliberative framework via reading interplay among Islamic and secular discourses within the Turkish public sphere. This in-depth research of converging and diverging political opinions and traditions among seculars and Islamists emphasizes the significance of social studying in a sharply divided society. A groundbreaking and illuminating perception into the customers for democratic improvement in Turkey, "Islam, Democracy and discussion in Turkey" unearths an rising dynamic in Turkish politics representing a brand new starting in political perform.

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Extra resources for Islam, Democracy and Dialogue in Turkey

Sample text

The hermeneutical attitude supposes only that we self-consciously designate our opinions and prejudices and qualify them as such, and in so doing strip them of their extreme character. In keeping to this attitude we grant the text the opportunity to appear as an authentically different being and to manifest its own truth, over and against our own preconceived notions (in Rabinow and Sullivan 1979: 151-152). What is at issue here for Gadamer is that one interprets and understands what is given from a selective perspective bound by personal social and cultural circumstances.

In their dialogic engagements, when participants seek to understand each other, they have to open themselves up in order to explain their positions and to understand what the other stories are. This does not necessitate an agreement, but an interpretive, hermeneutical sensitivity towards others, aiming at what Gadamer calls a ‘fusion of horizons’ (1975). In the fusion of horizons, participants make themselves understandable to each other without relinquishing their original position, trying to find a common point rather than converting to an alternative position.

Habermas’s formulation of rational consensus can apply in direct justification, that is, directly justified outcomes are accepted by all – possibility of one single answer. On the other hand, indirectly justified outcomes ‘are accepted by different parties for the same procedural reasons, but different substantive ones’ (1998: 146), hence disagreements of a reasonable nature can coexist. McCarthy concludes: It seems best, then, to acknowledge and analyse independently a type of ethical-political dialogue aimed not at negotiated compromise, not at substantive agreement, and not at ethical-political consensus, but at forms of mutual accommodation that leave space for reasonable disagreements.

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