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In this paper I will give a short description of deliberative democracy, its advantages over the aggregative model of democracy and its strategies for overcoming the obstacles which the social choice theory puts before the defenders of democracy. I will continue with the argument that the aim of deliberative democracy should not be reaching the consensus or unanimity, but obtaining preference single-peakedness. For, there is a practical impossibility of consensus reaching and the single-peakedness criterion is sufficient for prevention against the 'paradoxes of democracy'. Through the analysis of the given explanations of the ways in which deliberation can lead to the realization of single-peakedness, I will make an attempt to defend the position which holds that acquiring singlepeakedness, in the impartial conditions of deliberation, is a goal that is as equally unreachable as is reaching of the consensus because of the multidimensionality of the alternative evaluation criterion. However, I will show that even if deliberation does not necessarily lead to a preference single-peakedness, which would prevent Condorcet's paradox from happening, in accordance with Arrow's ethical conditions of democratic choice, it nevertheless reveals why these paradoxes are created in the first place, and it is providing us with an insight into how we can redefine the alternatives so that we can obtain a true single-peakedness of our preferences.

AbstractWithin any adversarial rule-governed system, it often takes time for strategically motivated agents to discover effective exploits. Once discovered, these strategies will soon be copied by all other participants. Unless it is possible to adjust the rules to preclude them, the result will be a degradation of the performance of the system. This is essentially what has happened to public political discourse in democratic states. Political actors have discovered, not just that the norm of truth can be violated in specific ways, but that many of the norms governing rational deliberation can also be violated, not just without penalty, but often for significant political gain. As a result, the level of noise (false or misleading communications) has come to drown out the signal (earnest attempts at deliberation). The post-truth political condition is the cumulative result of innovations developed by actors who adopt an essentially strategic orientation toward political communications.

"Religion after Deliberative Democracy responds to gaps exposed by the case of religion in deliberative democratic theory. Religion's persistent visibility in political life has called for new solutions for healing deeply divided societies. In response, the author begins with Jeffrey Stout's pragmatist vision of democracy before providing a series of supplements in subsequent chapters. Past legacies are refigured in a rapprochement with Jürgen Habermas's work which is differentiated from the distinctive relevance of Hannah Arendt's Vita Activa. New developments in comparative political theology are complemented by recent systems theory approaches to institutional interactions. Peaceful protest movements are reframed in light of the trust-building capacities of minipublics. The result is reason for renewed confidence in democratic practices attuned to fostering political plurality and capable of responding to persistent religious partisanship. This book fills a crucial space in the literature on religion and democracy and will be of interest to students and scholars of philosophy of religion, theology, pragmatism, and political theory"--

"Religion after Deliberative Democracy responds to gaps exposed by the case of religion in deliberative democratic theory. Religion's persistent visibility in political life has called for new solutions for healing deeply divided societies. In response, the author begins with Jeffrey Stout's pragmatist vision of democracy before providing a series of supplements in subsequent chapters. Past legacies are refigured in a rapprochement with Jürgen Habermas's work which is differentiated from the distinctive relevance of Hannah Arendt's Vita Activa. New developments in comparative political theology are complemented by recent systems theory approaches to institutional interactions. Peaceful protest movements are reframed in light of the trust-building capacities of minipublics. The result is reason for renewed confidence in democratic practices attuned to fostering political plurality and capable of responding to persistent religious partisanship. This book fills a crucial space in the literature on religion and democracy and will be of interest to students and scholars of philosophy of religion, theology, pragmatism, and political theory"--