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In the inaugural set of Seeley Lectures, the distinguished political philosopher James Tully addresses the demands for cultural recognition that constitute the major conflicts of today: supranational associations, nationalism and federalism, linguistic and ethnic minorities, feminism, multiculturalism and aboriginal self government. Neither modern nor post-modern constitutionalism can adjudicate such claims justly. However, by surveying 400 years of constitutional practice, with special attention to the American aboriginal peoples, Tully develops a new philosophy of constitutionalism based on dialogues of conciliation which, he argues, have the capacity to mediate contemporary conflicts and bring peace to the twenty-first century. Strange Multiplicity brings profound historical, critical and philosophical perspectives to our most pressing contemporary conflicts, and provides an authoritative guide to constitutional possibilities in a multicultural age.

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• Part I Demands for Constitutional Recognition
• 1 The constitutional question raised by the politics of cultural recognition: six examples and three similarities
• 2 The mutual recognition of cultural diversity: three features of the common ground and three historical movements
• 3 The spirit of Haida Gwaii as a symbol of the age of cultural diversity
• 4 A constitutional dialogue in The spirit of Haida Gwaii
• Part II Diversity and Contemporary Constitutionalism
• 5 Anwering the constitutional question: an outline
• 6 Two languages of contemporary constitutionalism and the three schools of modern constitutionalism
• 7 The challenge of post-modernism and cultural feminism
• 8 The challenge of interculturalism
• Part III The Historical Formation of Modern Constitutionalism: The Empire of Uniformity
• 9 Constitutions ancient and modern
• 10 Seven features of modern constitutionalism
• 11 Example of forging the seven features: Locke and Aboriginal peoples
• 12 Vattel, Kant and their followers
• 13 The reform of diversity in Europe and the colonies
• 14 The American revolution and the guardians of empire today
• Part IV The Historical Formation of Common Constitutionalism: The Rediscovery of Cultural Diversity
• Part I
• 15 The hidden constitutions of contemporary societies
• 16 Understanding constitutionalism: Wittgenstein and Hale
• 17 Examples of the three conventions: the Aboriginal and common-law system and the conventions of mutual recognition and consent
• 18 The Aboriginal and common law system and the convention of continuity
• 19 The Aboriginal and common law system and constitutional dialogue
• Part V The Historical Formation of Common Constitutionalism: The Rediscovery of Cultural Diversity
• Part II
• 20 Diverse federalism and the conventions of mutual recognition, continuity and consent
• 21 Diverse federalism and continuity: the QuTbec act and the ancient constitution
• 22 Diverse federalism, the three conventions and the American revolution
• 23 The modern attack on diverse federalism: the Durham report and its followers
• 24 Linguistic minorities and the three conventions: the form of reasoning appropriate to mutual recognition and accommodation
• 25 Intercultural citizens, gender differences and the three conventions
• Part VI Constitutionalism in an Age of Cultural Diversity
• 25 A summary of contemporary constitutionalism
• 26 Replies to four objections to contemporary constitutionalism
• 27 Two public goods of contemporary constitutionalism: belonging and critical freedom
• Conclusion: the philosophy and practice of contemporary constitutionalism
• Notes
• Bibliography
• Index

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CHOICE Review

Tully contends that new constitutional arrangements must be fashioned for the challenges of the increasingly diverse and multicultural world of the 21st century. In Multicultural Democracy (CH, Jan'96), Will Kymlicka argued for a liberal theory of minority rights. Tully goes beyond Kymlicka to suggest that the notion of a Western liberal-democratic state rooted in constitutional guarantees of rights based on individual identity might be dispensed with. In deconstructing the West, he determines that colonialization and imperialism have denied aboriginal and indigenous peoples their rights and their cultural identities. For Tully, to create more culturally tolerant societies is to introduce constitutional structures that explicitly recognize rights inherent in cultural identity. His postmodern vision recommends that these constitutions be constructed in a Habermasian process of communicative action. What still must be addressed, however, is Tully's questionable assumption that cultural identity can be quite decentered and endlessly malleable. By dismantling the wall between public and private he elevates cultural identity to the public sphere's center stage, an experiment that has led to tragedy in such contexts as the former Yugoslavia. A fascinating book, suitable for graduate students and faculty.