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Cultural pluralism is both a fact and a norm. It is a fact that our world, and indeed our society, are marked by a large diversity of cultures delineated in terms of race, class, gender, ethnicity, religion, ideology, and other partly interpenetrating variables. This fact raises the normative question of whether, or to what extent, such diversities should be recognized or even encouraged in policies concerning government, law, education, employment, the family, immigration, and other important areas of social concern.

Abstract
MacIntyre shares with others, such as John McDowell, a broad commitment in moral epistemology to the centrality of tradition and both regard forms of enculturation as conditions of moral knowledge. Although MacIntyre is critical of the thought that moral reasons are available only to those whose experience of the world is conceptually articulated, he is sympathetic to the idea that the development of subjectivity involves the capacity to appreciate external moral demands. This paper critically examines some aspects of MacIntyre's account of how knowledge is related to tradition, and suggests ways in which the formation of moral subjectivity involves the ability to experience the world.

11 Assessing MacIntyre's and Hauerwas's ProjectsPart Three: Toward a Theory of Moral Knowledge; 12 Moral Realism and Addressing the Crisis of (Moral) Knowledge; 13 Religiously Based Moral Knowledge-and Final Issues; Index; Praise for In Search of Moral Knowledge; About the Author; More Titles from InterVarsity Press.

In the past five years, Thailand has been beset by coup d'état, street violence, and most recently the devastating floods of 2011. Looming in the background is the failing health of the Thai monarch, that person who has been the most potent symbol of 20th century development for Thais. With these events has come increasing political paranoia. Since 2006, accusations of lèse-majesté have leapt nearly a thousand-fold, and royalist conspiracy theories draw links between all of Thailand's ills and the plots of sources of power. and see conspiracy theorizing as the questioning of hegemonic sources of knowledge rather than as alternative cosmologies. I draw connections between the problematizing of "truth" via conspiracy theory and Thai ideas of moral knowledge in the idiom of baaramii . Specifically, I see how conspiracy theories about the Thai monarch serve to question the idea of a truth which is self-evident. Many of the conspiracy theories which I discuss here are highly charged in Thailand. Such conspiracy theories have in the past been used to justify the killing or imprisonment of political dissidents and others simply caught in the middle. Yet here, I seek to stand aside from issues of social justice for the moment and focus instead upon how notions of conspiracy become constructed and what function they serve at present in Thai society.

The question addressed in this article is how people come to know the foundational axioms of their moral systems as true and correct. Drawing on my fieldwork among the Himba of northwestern Namibia, I argue that the most potent form of intellectual conviction is not generated through the external manipulations of ritual, but through a deeply internal experience in which moral knowledge coalesces with a subjectively perceived experience of timeless universality.

Cover -- Half Title -- Series Page -- Title Page -- Copyright Page -- Dedication -- Table of Contents -- List of figures -- Glossary of abbreviations and notes on terminology -- Chapter 1: Introduction -- Intertwined approaches to dis/ability -- Sensitivity of disability models -- Sensitivity of concepts -- Empirical approach -- Structure of the book -- Notes -- References -- Part I -- Chapter 2: Theory with unstable referents -- Disability and power-knowledge -- Dispositif/apparatus -- Discourse -- Knowledge -- Advocacy and power-knowledge -- The role of advocacy -- The role of language and codes -- Who are disability rights advocates? -- Social movements and their hierarchies -- Building alliances and assigning leadership -- Sources of authority and legitimacy -- Claiming authority: relevant truths and relationships -- Claiming legitimacy: dominant models and referents -- Epistemic community -- The United Nations Convention on the Rights of Persons with Disabilities' contribution -- Towards a more inclusive epistemic community of disability -- Disability and human rights codes -- A case for the CRPD as a vector of interrelation -- Legal markers -- Conclusion -- Notes -- References -- Chapter 3: Methodical approach -- Preliminary questions and grounded theory -- Document analysis and translations -- The sample -- Notes -- References -- Part II -- Chapter 4: Reflecting languages and symbols -- Claiming institutional space -- Metaphorising the unsayable -- Breaking down expertise: 'Rational' elements of advocacy -- Breaking down dis/affection: 'Emotional' elements of advocacy -- Conclusion -- Notes -- References -- Chapter 5: Paradigmatic lines and actor relationships -- The reconcilability of disability models -- Normative framing: the social model -- Where is the body in a philosophy of dis/ability? -- Accommodating paradigmatic gaps.

Violence associated with gangs known as maras in Honduras is an impetus for why people flee and migrate out of the country. Based on fieldwork with youth between the ages of 10 and 18 in San Pedro Sula, Honduras, I discuss (a) that prevailing views of violence in developmental research need further elaboration in understanding the illicit and legal forms and functions of violence in a society that children and adolescents grow up in and (b) that a domain model of social-moral thinking offers more insight about violence and morality than a current model informing violence prevention in Honduras. Lastly, I conclude with a few implications for violence prevention efforts and future directions for developmental research.

Theory with unstable referents -- Methodical approach -- Reflecting languages and symbols -- Paradigmatic lines and actor relationships -- Reconciling multiple knowledges -- Categorising and explaining as knowledge change -- Advocacy knowledge as political-legal intervention -- Final discussion -- Addendum.