The Political Problem of Religious Pluralism

And Why Philosophers Can't Solve It

By (author) Thaddeus J. Kozinski Foreword by Schall, SJ, James V.

Publication date:

04 August 2010

Length of book:

288 pages

Publisher

Lexington Books

Dimensions:

240x163mm
6x9"

ISBN-13: 9780739141687

In contemporary political philosophy, there is much debate over how to maintain a public order in pluralistic democracies in which citizens hold radically different religious views. The Political Problem of Religious Pluralism deals with this theoretically and practically difficult issue by examining three of the most influential figures of religious pluralism theory: John Rawls, Jacques Maritain, and Alasdair MacIntyre. Drawing on a diverse number of sources, Kozinski addresses the flaws in each philosopher's views and shows that the only philosophically defensible end of any overlapping consensus political order must be the eradication of the ideological pluralism that makes it necessary. In other words, a pluralistic society should have as its primary political aim to create the political conditions for the communal discovery and political establishment of that unifying tradition within which political justice can most effectively be obtained.

Kozinski's analysis, though exhaustive and rigorous, still remains accessible and engaging, even for a reader unversed in the works of Rawls, Maritain, and MacIntyre. Interdisciplinary and multi-thematic in nature, it will appeal to anyone interested in the intersection of religion, politics, and culture.
In this work Thaddeus Kozinski tackles the prickly problem of religious pluralism. ... [T]his [is] an immensely important work that challenges the dominant religious and secular positions on how we ought to understand and deal politically with religious pluralism. It raises a number of important questions, foremost among them how Christians ought to understand and operate within contemporary political structures where there is no neutrality. It also develops a sophisticated critique of the supposed compatibility of the Christian tradition with liberal political theory. Finally, it convincingly shows that we cannot avoid taking a position on theological questions when developing political theories and policy.