By Larry Ray, Andrew Sayer

Usually social technological know-how handled tradition as a peripheral factor, however the final two decades have witnessed a cultural flip in the course of the social sciences. tradition is now on the center of discussion.

Culture and financial system After the Cultural Turn examines the impression of the cultural flip for the social sciences with regards to the decline of curiosity in financial features of society. It provides a few responses to the altering courting among tradition and financial system, and to the way the cultural flip has sought to appreciate it. individuals from quite a lot of disciplines current differing perspectives oon those issues when it comes to problems with political sensibilities and activities, equality and popularity, `cultural manageme

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Examples include claims for the recognition of the distinctive perspectives of ethnic, 'racial', and sexual minorities, as well as of gender difference. This type of claim has recently attracted the interest of political philosophers, moreover, some of whom are seeking to develop a new paradigm of justice that puts recognition at its centre. In general, then, we are confronted with a new constellation. The discourse of social justice, once centred on distribution, is now increas­ ingly divided between claims for redistribution, on the one hand, and claims for recognition, on the other.

The goal should be, rather, to develop an integrated approach that can encom­ pass, and harmonize, both dimensions of social justice. Normative-philosophical issues: for a two-dimensional theory of justice Integrating redistribution and recognition in a single comprehensive paradigm is no simple matter, however. To contemplate such a project is to be plunged immediately into deep and difficult problems spanning several major fields of inquiry. In moral philosophy, for example, the task is to devise an overarching conception of justice that can accom­ modate both defensible claims for social equality and defensible claims for the recognition of difference.

This condition precludes cultural patterns that systematically depreciate some categories of people and the qualities associated with them. Pre­ cluded, therefore, are institutionalized value schemata that deny some people the status of full partners in interaction - whether by burdening them with excessive ascribed 'difference' from others or by failing to acknowledge their distinctiveness. Both the objective precondition and the intersubjective precondition are necessary for participatory parity.

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Culture and Economy After the Cultural Turn by Larry Ray, Andrew Sayer
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