By Bora Kanra
Such a lot theorists of deliberative democracy deal with deliberation as a method in decision-making. This procedure neglects an enormous part orientated no longer lots to decision-making yet to social studying and figuring out. Combining deliberative thought with study from social psychology, Bora Kanra has built an cutting edge critique and synthesis via allocating social studying its personal formal sphere. For deliberative democracy to supply higher results, decision-making has to be strengthened by means of possibilities for social studying. Stressing the significance of the advance of democratic discussion in divided societies, Kanra exams his claims of a brand new deliberative framework through examining 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 clients for democratic improvement in Turkey, "Islam, Democracy and discussion in Turkey" unearths an rising dynamic in Turkish politics representing a brand new beginning in political perform.
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Extra resources for Islam, Democracy and Dialogue in Turkey
In reply to McCarthy, Habermas asserts that ‘given McCarthy’s premises, he cannot explain how democratic legitimacy is even possible’ (1998: 395). Habermas considers that if democracy is accepted as a solution to fair decision-making, then reaching agreement ultimately becomes the apex of this practice. Habermas’s insistence upon rational agreement can be seen as a methodological requirement in that, without referring to rational agreement, no theory can define fair decision-making procedure as the crux of a genuine democratic polity.
A consequence of this development was that while the issues of justice were dealt with extensively within the moral domain of the public sphere, an entire Deliberation as Social Learning 27 domain of human activity related to ethical self-understanding of men was confined to the limits of the private sphere and put beyond the light of justice. The generalised other, born as a result of this dichotomy, required viewing each individual as a rational being abstracted from the concrete identity of the other.
For that, they do not have to disregard their original hermeneutic position. They do, however, need to open themselves to the opposite claims and allow them to enter into a dialogic conversation (1975: 289). In this sense, understanding always operates with a practical aim in mind and the fusion of horizons works as a test of the claims of each horizon. It is only by this process that individuals come to an understanding of themselves and situate themselves correctly within ‘one great horizon’.
Islam, Democracy and Dialogue in Turkey by Bora Kanra