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href="#The_politics_of_cultural_recognition"> <div class="vector-toc-text"> <span class="vector-toc-numb">2.2</span> <span>The politics of cultural recognition</span> </div> </a> <ul id="toc-The_politics_of_cultural_recognition-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Practices_of_civic_freedom_and_global_citizenship" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Practices_of_civic_freedom_and_global_citizenship"> <div class="vector-toc-text"> <span class="vector-toc-numb">2.3</span> <span>Practices of civic freedom and global citizenship</span> </div> </a> <ul id="toc-Practices_of_civic_freedom_and_global_citizenship-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-The_transformative_power_of_nonviolence" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#The_transformative_power_of_nonviolence"> <div class="vector-toc-text"> <span class="vector-toc-numb">2.4</span> <span>The transformative power of nonviolence</span> </div> </a> <ul id="toc-The_transformative_power_of_nonviolence-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Sustainability_and_Gaia_citizenship" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Sustainability_and_Gaia_citizenship"> <div class="vector-toc-text"> <span class="vector-toc-numb">2.5</span> <span>Sustainability and Gaia citizenship</span> </div> </a> <ul id="toc-Sustainability_and_Gaia_citizenship-sublist" class="vector-toc-list"> </ul> </li> </ul> </li> <li id="toc-Selected_publications" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#Selected_publications"> <div class="vector-toc-text"> <span class="vector-toc-numb">3</span> <span>Selected publications</span> </div> </a> <button aria-controls="toc-Selected_publications-sublist" class="cdx-button cdx-button--weight-quiet cdx-button--icon-only vector-toc-toggle"> <span class="vector-icon mw-ui-icon-wikimedia-expand"></span> <span>Toggle Selected publications subsection</span> </button> <ul id="toc-Selected_publications-sublist" class="vector-toc-list"> <li id="toc-Single-authored_books" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Single-authored_books"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.1</span> <span>Single-authored books</span> </div> </a> <ul id="toc-Single-authored_books-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Dialogues_with_James_Tully" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" href="#Dialogues_with_James_Tully"> <div class="vector-toc-text"> <span class="vector-toc-numb">3.2</span> <span>Dialogues with James Tully</span> </div> </a> <ul id="toc-Dialogues_with_James_Tully-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Books_edited" class="vector-toc-list-item vector-toc-level-2"> <a class="vector-toc-link" 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vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#References"> <div class="vector-toc-text"> <span class="vector-toc-numb">5</span> <span>References</span> </div> </a> <ul id="toc-References-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-Further_reading" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#Further_reading"> <div class="vector-toc-text"> <span class="vector-toc-numb">6</span> <span>Further reading</span> </div> </a> <ul id="toc-Further_reading-sublist" class="vector-toc-list"> </ul> </li> <li id="toc-External_links" class="vector-toc-list-item vector-toc-level-1 vector-toc-list-item-expanded"> <a class="vector-toc-link" href="#External_links"> <div class="vector-toc-text"> <span class="vector-toc-numb">7</span> <span>External links</span> </div> </a> <ul id="toc-External_links-sublist" class="vector-toc-list"> </ul> </li> </ul> </div> </div> </nav> </div> </div> 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<div class="mw-indicators"> </div> <div id="siteSub" class="noprint">From Wikipedia, the free encyclopedia</div> </div> <div id="contentSub"><div id="mw-content-subtitle"></div></div> <div id="mw-content-text" class="mw-body-content"><div class="mw-content-ltr mw-parser-output" lang="en" dir="ltr"><div class="shortdescription nomobile noexcerpt noprint searchaux" style="display:none">Canadian philosopher (born 1946)</div> <style data-mw-deduplicate="TemplateStyles:r1251242444">.mw-parser-output .ambox{border:1px solid #a2a9b1;border-left:10px solid #36c;background-color:#fbfbfb;box-sizing:border-box}.mw-parser-output .ambox+link+.ambox,.mw-parser-output .ambox+link+style+.ambox,.mw-parser-output .ambox+link+link+.ambox,.mw-parser-output .ambox+.mw-empty-elt+link+.ambox,.mw-parser-output .ambox+.mw-empty-elt+link+style+.ambox,.mw-parser-output .ambox+.mw-empty-elt+link+link+.ambox{margin-top:-1px}html body.mediawiki .mw-parser-output .ambox.mbox-small-left{margin:4px 1em 4px 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.ambox{display:none!important}}</style><table class="box-Primary_sources plainlinks metadata ambox ambox-content ambox-Primary_sources" role="presentation"><tbody><tr><td class="mbox-image"><div class="mbox-image-div"><span typeof="mw:File"><a href="/wiki/File:Question_book-new.svg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/en/thumb/9/99/Question_book-new.svg/50px-Question_book-new.svg.png" decoding="async" width="50" height="39" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/en/thumb/9/99/Question_book-new.svg/75px-Question_book-new.svg.png 1.5x, //upload.wikimedia.org/wikipedia/en/thumb/9/99/Question_book-new.svg/100px-Question_book-new.svg.png 2x" data-file-width="512" data-file-height="399" /></a></span></div></td><td class="mbox-text"><div class="mbox-text-span">This article <b>relies excessively on <a href="/wiki/Wikipedia:Verifiability" title="Wikipedia:Verifiability">references</a> to <a 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.infobox-3cols-child{margin:auto}.mw-parser-output .infobox .navbar{font-size:100%}@media screen{html.skin-theme-clientpref-night .mw-parser-output .infobox-full-data:not(.notheme)>div:not(.notheme)[style]{background:#1f1f23!important;color:#f8f9fa}}@media screen and (prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .infobox-full-data:not(.notheme) div:not(.notheme){background:#1f1f23!important;color:#f8f9fa}}@media(min-width:640px){body.skin--responsive .mw-parser-output .infobox-table{display:table!important}body.skin--responsive .mw-parser-output .infobox-table>caption{display:table-caption!important}body.skin--responsive .mw-parser-output .infobox-table>tbody{display:table-row-group}body.skin--responsive .mw-parser-output .infobox-table tr{display:table-row!important}body.skin--responsive .mw-parser-output .infobox-table th,body.skin--responsive .mw-parser-output .infobox-table td{padding-left:inherit;padding-right:inherit}}</style><table class="infobox biography vcard"><tbody><tr><th colspan="2" class="infobox-above" style="font-size:125%;"><div class="fn">James Tully</div><div class="honorific-suffix" style="font-size: 77%; font-weight: normal;"><span class="nobold noexcerpt nowraplinks" style="font-size:;"><span style="font-size: 100%;"><a href="/wiki/Fellow_of_the_Royal_Society_of_Canada" title="Fellow of the Royal Society of Canada">FRSC</a></span></span></div></th></tr><tr><th scope="row" class="infobox-label">Born</th><td class="infobox-data"><div style="display:inline" class="nickname">James Hamilton Tully</div><br />1946 (age 77–78)<br /><div style="display:inline" class="birthplace"><a href="/wiki/Nanaimo" title="Nanaimo">Nanaimo</a>, <a href="/wiki/British_Columbia" title="British Columbia">British Columbia</a>, Canada</div></td></tr><tr><th scope="row" class="infobox-label">Awards</th><td class="infobox-data"><a href="/wiki/Killam_Prize" title="Killam Prize">Killam Prize</a> (2010)</td></tr><tr><td colspan="2" class="infobox-full-data"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1257001546"></td></tr><tr><th colspan="2" class="infobox-header">Academic background</th></tr><tr><th scope="row" class="infobox-label"><a href="/wiki/Alma_mater" title="Alma mater">Alma mater</a></th><td class="infobox-data"><style data-mw-deduplicate="TemplateStyles:r1126788409">.mw-parser-output .plainlist ol,.mw-parser-output .plainlist ul{line-height:inherit;list-style:none;margin:0;padding:0}.mw-parser-output .plainlist ol li,.mw-parser-output .plainlist ul li{margin-bottom:0}</style><div class="plainlist"><ul><li><a href="/wiki/University_of_British_Columbia" title="University of British Columbia">University of British Columbia</a></li><li><a href="/wiki/Trinity_College,_Cambridge" title="Trinity College, Cambridge">Trinity College, Cambridge</a></li></ul></div></td></tr><tr><th scope="row" class="infobox-label"><a href="/wiki/Thesis" title="Thesis">Thesis</a></th><td class="infobox-data"><i>John Locke's Writings on Property in the 17th Century Intellectual Context</i> (1977)</td></tr><tr><th scope="row" class="infobox-label">Doctoral advisor</th><td class="infobox-data"><a href="/wiki/Quentin_Skinner" title="Quentin Skinner">Quentin Skinner</a></td></tr><tr><th scope="row" class="infobox-label">Influences</th><td class="infobox-data"><style data-mw-deduplicate="TemplateStyles:r1129693374">.mw-parser-output .hlist dl,.mw-parser-output .hlist ol,.mw-parser-output .hlist ul{margin:0;padding:0}.mw-parser-output .hlist dd,.mw-parser-output .hlist dt,.mw-parser-output .hlist li{margin:0;display:inline}.mw-parser-output .hlist.inline,.mw-parser-output .hlist.inline dl,.mw-parser-output .hlist.inline ol,.mw-parser-output .hlist.inline ul,.mw-parser-output .hlist dl dl,.mw-parser-output .hlist dl ol,.mw-parser-output .hlist dl ul,.mw-parser-output .hlist ol dl,.mw-parser-output .hlist ol ol,.mw-parser-output .hlist ol ul,.mw-parser-output .hlist ul dl,.mw-parser-output .hlist ul ol,.mw-parser-output .hlist ul ul{display:inline}.mw-parser-output .hlist .mw-empty-li{display:none}.mw-parser-output .hlist dt::after{content:": "}.mw-parser-output .hlist dd::after,.mw-parser-output .hlist li::after{content:" · ";font-weight:bold}.mw-parser-output .hlist dd:last-child::after,.mw-parser-output .hlist dt:last-child::after,.mw-parser-output .hlist li:last-child::after{content:none}.mw-parser-output .hlist dd dd:first-child::before,.mw-parser-output .hlist dd dt:first-child::before,.mw-parser-output .hlist dd li:first-child::before,.mw-parser-output .hlist dt dd:first-child::before,.mw-parser-output .hlist dt dt:first-child::before,.mw-parser-output .hlist dt li:first-child::before,.mw-parser-output .hlist li dd:first-child::before,.mw-parser-output .hlist li dt:first-child::before,.mw-parser-output .hlist li li:first-child::before{content:" (";font-weight:normal}.mw-parser-output .hlist dd dd:last-child::after,.mw-parser-output .hlist dd dt:last-child::after,.mw-parser-output .hlist dd li:last-child::after,.mw-parser-output .hlist dt dd:last-child::after,.mw-parser-output .hlist dt dt:last-child::after,.mw-parser-output .hlist dt li:last-child::after,.mw-parser-output .hlist li dd:last-child::after,.mw-parser-output .hlist li dt:last-child::after,.mw-parser-output .hlist li li:last-child::after{content:")";font-weight:normal}.mw-parser-output .hlist ol{counter-reset:listitem}.mw-parser-output .hlist ol>li{counter-increment:listitem}.mw-parser-output .hlist ol>li::before{content:" "counter(listitem)"\a0 "}.mw-parser-output .hlist dd ol>li:first-child::before,.mw-parser-output .hlist dt ol>li:first-child::before,.mw-parser-output .hlist li ol>li:first-child::before{content:" ("counter(listitem)"\a0 "}</style><div class="hlist"> <ul><li><a href="/wiki/Michel_Foucault" title="Michel Foucault">Michel Foucault</a></li> <li><a href="/wiki/Quentin_Skinner" title="Quentin Skinner">Quentin Skinner</a></li> <li><a href="/wiki/Charles_Taylor_(philosopher)" title="Charles Taylor (philosopher)">Charles Taylor</a></li> <li><a href="/wiki/Ludwig_Wittgenstein" title="Ludwig Wittgenstein">Ludwig Wittgenstein</a></li></ul> </div></td><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1257001546"></tr><tr><th colspan="2" class="infobox-header">Academic work</th></tr><tr><th scope="row" class="infobox-label">Discipline</th><td class="infobox-data"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><div class="hlist"><ul><li><a href="/wiki/Philosophy" title="Philosophy">Philosophy</a></li><li><a href="/wiki/Political_science" title="Political science">political science</a></li></ul></div></td></tr><tr><th scope="row" class="infobox-label">Sub-discipline</th><td class="infobox-data"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><div class="hlist"><ul><li><a href="/wiki/Intellectual_history" title="Intellectual history">Intellectual history</a></li><li><a href="/wiki/Political_philosophy" title="Political philosophy">political philosophy</a></li></ul></div></td></tr><tr><th scope="row" class="infobox-label">Institutions</th><td class="infobox-data"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1126788409"><div class="plainlist"><ul><li><a href="/wiki/McGill_University" title="McGill University">McGill University</a></li><li><a href="/wiki/University_of_Victoria" title="University of Victoria">University of Victoria</a></li><li><a href="/wiki/University_of_Toronto" title="University of Toronto">University of Toronto</a></li></ul></div></td></tr><tr><th scope="row" class="infobox-label">Main interests</th><td class="infobox-data">Deep diversity</td></tr><tr><th scope="row" class="infobox-label">Notable works</th><td class="infobox-data"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1126788409"><div class="plainlist"><ul><li><i>Strange Multiplicity</i> (1995)</li><li><i>Public Philosophy in a New Key</i> (2008)</li></ul></div></td></tr><tr style="display:none"><td colspan="2"> </td></tr></tbody></table> <p><b>James Hamilton Tully</b> <span class="nobold noexcerpt nowraplinks" style="font-size:;"><span style="font-size: 85%;"><a href="/wiki/Fellow_of_the_Royal_Society_of_Canada" title="Fellow of the Royal Society of Canada">FRSC</a></span></span> (<span class="rt-commentedText nowrap"><span class="IPA nopopups noexcerpt" lang="en-fonipa"><a href="/wiki/Help:IPA/English" title="Help:IPA/English">/<span style="border-bottom:1px dotted"><span title="/ˈ/: primary stress follows">ˈ</span><span title="'t' in 'tie'">t</span><span title="/ʌ/: 'u' in 'cut'">ʌ</span><span title="'l' in 'lie'">l</span><span title="/i/: 'y' in 'happy'">i</span></span>/</a></span></span>; born 1946) is a Canadian philosopher who is the Distinguished Professor Emeritus of Political Science, Law, Indigenous Governance and Philosophy at the <a href="/wiki/University_of_Victoria" title="University of Victoria">University of Victoria</a>, Canada. Tully is also a Fellow of the <a href="/wiki/Royal_Society_of_Canada" title="Royal Society of Canada">Royal Society of Canada</a> and Emeritus Fellow of the <a href="/wiki/Pierre_Elliott_Trudeau_Foundation" title="Pierre Elliott Trudeau Foundation">Trudeau Foundation</a>.<sup id="cite_ref-1" class="reference"><a href="#cite_note-1"><span class="cite-bracket">[</span>1<span class="cite-bracket">]</span></a></sup> </p><p>In May 2014, he was awarded the <a href="/wiki/University_of_Victoria" title="University of Victoria">University of Victoria</a>'s David H. Turpin Award for Career Achievement in Research.<sup id="cite_ref-2" class="reference"><a href="#cite_note-2"><span class="cite-bracket">[</span>2<span class="cite-bracket">]</span></a></sup> In 2010, he was awarded the prestigious <a href="/wiki/Izaak_Walton_Killam_Memorial_Prize" class="mw-redirect" title="Izaak Walton Killam Memorial Prize">Izaak Walton Killam Memorial Prize</a> and the Thousand Waves Peacemaker Award<sup id="cite_ref-3" class="reference"><a href="#cite_note-3"><span class="cite-bracket">[</span>3<span class="cite-bracket">]</span></a></sup> in recognition of his distinguished career and exceptional contributions to Canadian scholarship and public life. Also in 2010, he was awarded the C. B. Macpherson Prize<sup id="cite_ref-4" class="reference"><a href="#cite_note-4"><span class="cite-bracket">[</span>4<span class="cite-bracket">]</span></a></sup> by the <a href="/wiki/Canadian_Political_Science_Association" title="Canadian Political Science Association">Canadian Political Science Association</a> for the "best book in political theory written in English or French" in Canada 2008–10 for his 2008 two-volume <i>Public Philosophy in a New Key.</i> He completed his doctorate at the <a href="/wiki/University_of_Cambridge" title="University of Cambridge">University of Cambridge</a> in the United Kingdom and now teaches at the <a href="/wiki/University_of_Victoria" title="University of Victoria">University of Victoria</a>. </p><p>His research and teaching comprise a <a href="/wiki/Public_philosophy" title="Public philosophy">public philosophy</a> that is grounded in place (Canada) yet reaches out to the world of civic engagement with the problems of our time. He does this in ways that strive to contribute to dialogue between academics and citizens. For example, his research areas include the Canadian experience of coping with the deep diversity of multicultural and multinational citizenship; relationships between indigenous and non-indigenous people; and the emergence of citizenship of the living earth as the ground of sustainable futures.<sup id="cite_ref-5" class="reference"><a href="#cite_note-5"><span class="cite-bracket">[</span>5<span class="cite-bracket">]</span></a></sup> </p> <meta property="mw:PageProp/toc" /> <div class="mw-heading mw-heading2"><h2 id="Biography">Biography</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=1" title="Edit section: Biography"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>James Tully was one of the four general editors of the <a rel="nofollow" class="external text" href="http://www.cambridge.org/aus/series/sSeries.asp?code=IC">Cambridge University Press <i>Ideas in Context</i> Series</a>. He first gained his reputation for his scholarship on the political philosophy of <a href="/wiki/John_Locke" title="John Locke">John Locke</a>, and has written on constitutionalism, diversity, indigenous politics, recognition theory, multiculturalism, and imperialism. He was special advisor to the <a href="/wiki/Royal_Commission_on_Aboriginal_Peoples" title="Royal Commission on Aboriginal Peoples">Royal Commission on Aboriginal Peoples</a> (1991–1995). Over his career, Tully has held positions at <a href="/wiki/Cambridge_University" class="mw-redirect" title="Cambridge University">Cambridge University</a>, <a href="/wiki/Oxford_University" class="mw-redirect" title="Oxford University">Oxford University</a>, <a href="/wiki/McGill_University" title="McGill University">McGill University</a>, <a href="/wiki/University_of_Toronto" title="University of Toronto">University of Toronto</a>, and the <a href="/wiki/University_of_Victoria" title="University of Victoria">University of Victoria</a>. </p> <figure class="mw-default-size" typeof="mw:File/Thumb"><a href="/wiki/File:WIlliam_C_Mearns_Center_For_Learning_-_McPherson_Library_-_The_University_Of_Victoria.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/a/a3/WIlliam_C_Mearns_Center_For_Learning_-_McPherson_Library_-_The_University_Of_Victoria.jpg/220px-WIlliam_C_Mearns_Center_For_Learning_-_McPherson_Library_-_The_University_Of_Victoria.jpg" decoding="async" width="220" height="147" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/a/a3/WIlliam_C_Mearns_Center_For_Learning_-_McPherson_Library_-_The_University_Of_Victoria.jpg/330px-WIlliam_C_Mearns_Center_For_Learning_-_McPherson_Library_-_The_University_Of_Victoria.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/a/a3/WIlliam_C_Mearns_Center_For_Learning_-_McPherson_Library_-_The_University_Of_Victoria.jpg/440px-WIlliam_C_Mearns_Center_For_Learning_-_McPherson_Library_-_The_University_Of_Victoria.jpg 2x" data-file-width="720" data-file-height="480" /></a><figcaption><a href="/wiki/University_of_Victoria" title="University of Victoria">University of Victoria</a></figcaption></figure> <p>After completing his PhD at <a href="/wiki/Cambridge_University" class="mw-redirect" title="Cambridge University">Cambridge University</a> and his undergraduate degree at the <a href="/wiki/University_of_British_Columbia" title="University of British Columbia">University of British Columbia</a>, he taught in the departments of Philosophy and Political Science at <a href="/wiki/McGill_University" title="McGill University">McGill University</a> 1977–1996. He was Professor and Chair of the Department of Political Science at the University of Victoria 1996–2001. In 2001–2003 he was the inaugural Henry N.R. Jackman Distinguished Professor in Philosophical Studies at the University of Toronto in the departments of Philosophy and Political Science, and in the Faculty of Law. Tully claims to have enjoyed his time at the University of Toronto, but preferred the open atmosphere and climate in <a href="/wiki/British_Columbia" title="British Columbia">British Columbia</a>. He eventually returned to the <a href="/wiki/University_of_Victoria" title="University of Victoria">University of Victoria</a> in 2003, where he is now the Distinguished Professor of Political Science, Law, Indigenous Governance and Philosophy. Tully was influential in shaping the <a href="/wiki/University_of_Victoria" title="University of Victoria">University of Victoria</a>'s Political Science department, which is renowned for its strong political theory program. </p> <div class="mw-heading mw-heading2"><h2 id="Political_philosophy">Political philosophy</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=2" title="Edit section: Political philosophy"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <div class="mw-heading mw-heading3"><h3 id="Renewing_and_transforming_public_philosophy">Renewing and transforming public philosophy</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=3" title="Edit section: Renewing and transforming public philosophy"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Tully's approach to the study and teaching of politics is a form of historical and critical reflection on problems of political practice in the present. It is an attempt to renew and transform the tradition of <a href="/wiki/Public_philosophy" title="Public philosophy">public philosophy</a> so it can effectively address the pressing political problems of our age in a genuinely democratic way. It does this by means of a dual dialogue of reciprocal and mutual learning among equals: between academics in different disciplines addressing the same problems (multidisciplinary); and between academics and citizens addressing the problems and struggles on the ground by their own ways of knowing and doing (democratic). The aim is to throw critical light on contemporary political problems by means of studies that free us to some extent from hegemonic ways of thinking and acting politically, enabling us to test their limits and to see and consider the concrete possibilities of thinking and acting differently.<sup id="cite_ref-6" class="reference"><a href="#cite_note-6"><span class="cite-bracket">[</span>6<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="The_politics_of_cultural_recognition">The politics of cultural recognition</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=4" title="Edit section: The politics of cultural recognition"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <figure class="mw-default-size" typeof="mw:File/Thumb"><a href="/wiki/File:Bill_Reid_Haida_Gail_01.jpg" class="mw-file-description"><img src="//upload.wikimedia.org/wikipedia/commons/thumb/3/34/Bill_Reid_Haida_Gail_01.jpg/220px-Bill_Reid_Haida_Gail_01.jpg" decoding="async" width="220" height="165" class="mw-file-element" srcset="//upload.wikimedia.org/wikipedia/commons/thumb/3/34/Bill_Reid_Haida_Gail_01.jpg/330px-Bill_Reid_Haida_Gail_01.jpg 1.5x, //upload.wikimedia.org/wikipedia/commons/thumb/3/34/Bill_Reid_Haida_Gail_01.jpg/440px-Bill_Reid_Haida_Gail_01.jpg 2x" data-file-width="2560" data-file-height="1920" /></a><figcaption><i><a href="/wiki/Spirit_of_Haida_Gwaii" title="Spirit of Haida Gwaii">Spirit of Haida Gwaii</a></i> by <a href="/wiki/Bill_Reid" title="Bill Reid">Bill Reid</a></figcaption></figure><p>Tully's 1995, <i>Strange Multiplicity: Constitutionalism in an Age of Diversity</i> engages with the famous indigenous sculpture <i><a href="/wiki/Spirit_of_Haida_Gwaii" title="Spirit of Haida Gwaii">Spirit of Haida Gwaii</a></i> by <a href="/wiki/Bill_Reid" title="Bill Reid">Bill Reid</a> as a metaphor for the kind of democratic constitutionalism that can help reconcile the competing claims of multicultural and multinational societies.<sup id="cite_ref-7" class="reference"><a href="#cite_note-7"><span class="cite-bracket">[</span>7<span class="cite-bracket">]</span></a></sup> The 'strange multiplicity' of cultural diversity is embodied in the varied and assorted canoe passengers "squabbling and vying for recognition and position."<sup id="cite_ref-8" class="reference"><a href="#cite_note-8"><span class="cite-bracket">[</span>8<span class="cite-bracket">]</span></a></sup> There is no universal constitutional order imposed from above nor a single category of citizenship, because identities and relations change over time.<sup id="cite_ref-9" class="reference"><a href="#cite_note-9"><span class="cite-bracket">[</span>9<span class="cite-bracket">]</span></a></sup> This view rejects the "mythic unity of the community" imagined "in liberal and nationalist constitutionalism."<sup id="cite_ref-10" class="reference"><a href="#cite_note-10"><span class="cite-bracket">[</span>10<span class="cite-bracket">]</span></a></sup> </p><p>Tully argues that the concept of 'culture' is more flexible and constructive for thinking about the rival claims of political groups than the more rigid and exclusive concept 'nation.'<sup id="cite_ref-11" class="reference"><a href="#cite_note-11"><span class="cite-bracket">[</span>11<span class="cite-bracket">]</span></a></sup> Culture more readily suggests that group identities are plural, overlapping, and changing over time in their encounters with others. Unlike nationalism, the politics of cultural recognition does not assume that every group aspires to its own culturally homogenous 'nation-state.'<sup id="cite_ref-12" class="reference"><a href="#cite_note-12"><span class="cite-bracket">[</span>12<span class="cite-bracket">]</span></a></sup> Rather, cultures must find ways to share spaces and co-exist. While they may always strive to determine their own identities and relations, pursuant to "self rule, the oldest political good in the world,"<sup id="cite_ref-13" class="reference"><a href="#cite_note-13"><span class="cite-bracket">[</span>13<span class="cite-bracket">]</span></a></sup> the solution is not to crack down on diversity or to impose one cultural model over others. </p><p>The solution is to broaden opportunities for participation and contestation, to further democratize institutions and relations of governance, including foundational constitutions. According to Tully, "a constitution should not be seen as a fixed set of rules but, rather, as an imperfect form of accommodation of the diverse members of a political association that is always open to negotiation by the members of the association."<sup id="cite_ref-14" class="reference"><a href="#cite_note-14"><span class="cite-bracket">[</span>14<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-methodology-note_15-0" class="reference"><a href="#cite_note-methodology-note-15"><span class="cite-bracket">[</span>15<span class="cite-bracket">]</span></a></sup> No aspect of relations should be off limits to deliberation if called into question by participants affected by those relations. This is what Tully means by "democratic constitutionalism" as opposed to more conventional "constitutional democracy."<sup id="cite_ref-Tully,_p._4_16-0" class="reference"><a href="#cite_note-Tully,_p._4-16"><span class="cite-bracket">[</span>16<span class="cite-bracket">]</span></a></sup> From this perspective, Tully can claim that "[t]he constitution is thus one area of modern politics that has not been democratised over the last three hundred years."<sup id="cite_ref-17" class="reference"><a href="#cite_note-17"><span class="cite-bracket">[</span>17<span class="cite-bracket">]</span></a></sup> </p><p>For Tully, <i>The Spirit of Haida Gwaii</i> prefigures a more democratic, pluralistic, and just society. It evokes a simpler, more elegant, and sustainable ethos of gift-reciprocity in all our relationships, human and non-human. Getting along may be messy and imperfect business, but the passengers continue to row cooperatively, and the canoe of society glides onward.<sup id="cite_ref-18" class="reference"><a href="#cite_note-18"><span class="cite-bracket">[</span>18<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Practices_of_civic_freedom_and_global_citizenship">Practices of civic freedom and global citizenship</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=5" title="Edit section: Practices of civic freedom and global citizenship"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>In <i>Public Philosophy in a New Key, Volume I: Democracy and Civic Freedom</i>, and <i>Volume II: Imperialism and Civic Freedom</i> (2008), Tully expands his approach "to a broader range of contemporary struggles: over diverse forms of recognition, social justice, the environment and imperialism."<sup id="cite_ref-19" class="reference"><a href="#cite_note-19"><span class="cite-bracket">[</span>19<span class="cite-bracket">]</span></a></sup> The two volumes mark a shift toward a principal emphasis on freedom. "The primary question," Tully writes, "is thus not recognition, identity or difference, but freedom; the freedom of the members of an open society to change the constitutional rules of mutual recognition and association from time to time as their identities change."<sup id="cite_ref-20" class="reference"><a href="#cite_note-20"><span class="cite-bracket">[</span>20<span class="cite-bracket">]</span></a></sup> This is "civic freedom," referring to the capacity people have to participate in the constitution of their own governance relations.<sup id="cite_ref-21" class="reference"><a href="#cite_note-21"><span class="cite-bracket">[</span>21<span class="cite-bracket">]</span></a></sup> </p><p>To the extent that governance relations restrict this basic freedom, "they constitute a structure of domination, the members are not self-determining, and the society is unfree."<sup id="cite_ref-22" class="reference"><a href="#cite_note-22"><span class="cite-bracket">[</span>22<span class="cite-bracket">]</span></a></sup> Conditions of oppression, however, do not rule out or discount practices of civic freedom. Tully's public philosophy is not concerned with ideal conditions or hoped-for peaceful futures. Rather, civic freedom exists in conduct and in relations in the "here and now,"<sup id="cite_ref-23" class="reference"><a href="#cite_note-23"><span class="cite-bracket">[</span>23<span class="cite-bracket">]</span></a></sup> not least under conditions of oppression and conflict. Against violence and tyranny, Tully argues, practices of civic freedom make the best "strategies of confrontation,"<sup id="cite_ref-24" class="reference"><a href="#cite_note-24"><span class="cite-bracket">[</span>24<span class="cite-bracket">]</span></a></sup> because they generate conditions for transformative change. The concluding chapter of <i>Public Philosophy in a New Key, Vol. II</i> examines "the democratic means to challenge and transform imperial relationships [and] brings together the three themes of the two volumes: public philosophy, practices of civic freedom and the countless ways they work together to negotiate and transform oppressive relationships."<sup id="cite_ref-25" class="reference"><a href="#cite_note-25"><span class="cite-bracket">[</span>25<span class="cite-bracket">]</span></a></sup> </p><p>Tully's civics-based approach offers a new way of thinking about a diverse array of contemporary and historical traditions of democratic struggle,<sup id="cite_ref-26" class="reference"><a href="#cite_note-26"><span class="cite-bracket">[</span>26<span class="cite-bracket">]</span></a></sup> including environmental movements<sup id="cite_ref-27" class="reference"><a href="#cite_note-27"><span class="cite-bracket">[</span>27<span class="cite-bracket">]</span></a></sup> and indigenous struggle.<sup id="cite_ref-28" class="reference"><a href="#cite_note-28"><span class="cite-bracket">[</span>28<span class="cite-bracket">]</span></a></sup> Tully summarizes the approach and its potential: </p> <blockquote><p>'Practices of civic freedom' comprise the vast repertoire of ways of citizens acting together on the field of governance relationships and against the oppressive and unjust dimensions of them. These range from ways of 'acting otherwise' within the space of governance relationships to contesting, negotiating, confronting and seeking to transform them. The general aim of these diverse civic activities is to bring oppressive and unjust governance relationships under the on-going shared authority of the citizenry subject to them; namely, to civicise and democratize them from below.<sup id="cite_ref-Tully,_p._4_16-1" class="reference"><a href="#cite_note-Tully,_p._4-16"><span class="cite-bracket">[</span>16<span class="cite-bracket">]</span></a></sup></p></blockquote> <p>From this perspective, these kinds of powerful, civic movements are not deviations or anomalies to be corrected or appeased through discipline or cooptation, but exemplars of civic freedom.<sup id="cite_ref-29" class="reference"><a href="#cite_note-29"><span class="cite-bracket">[</span>29<span class="cite-bracket">]</span></a></sup> They disclose their positions or grievances not only through words and stated goals but through the very world they bring into being by their actions: civic "activists <i>have to be the change</i> that they wish to bring about."<sup id="cite_ref-30" class="reference"><a href="#cite_note-30"><span class="cite-bracket">[</span>30<span class="cite-bracket">]</span></a></sup> "Underlying this way of democratization," Tully argues, "is the Gandhian premise that democracy and peace can be brought about only by democratic and peaceful means."<sup id="cite_ref-31" class="reference"><a href="#cite_note-31"><span class="cite-bracket">[</span>31<span class="cite-bracket">]</span></a></sup> However, this is no utopian vision, according to Tully, referring to the "thousands" and "millions of examples of civic"<sup id="cite_ref-32" class="reference"><a href="#cite_note-32"><span class="cite-bracket">[</span>32<span class="cite-bracket">]</span></a></sup> practices everyday that make another world not only possible but "<i>actual</i>."<sup id="cite_ref-33" class="reference"><a href="#cite_note-33"><span class="cite-bracket">[</span>33<span class="cite-bracket">]</span></a></sup> </p><p>To clarify and reinforce this approach, Tully argues for an expanded conception of the term <i>citizenship</i> to encompass all forms of governance-related conduct, with an emphasis on "negotiated practices."<sup id="cite_ref-methodology-note_15-1" class="reference"><a href="#cite_note-methodology-note-15"><span class="cite-bracket">[</span>15<span class="cite-bracket">]</span></a></sup><sup id="cite_ref-Tully,_p._248_34-0" class="reference"><a href="#cite_note-Tully,_p._248-34"><span class="cite-bracket">[</span>34<span class="cite-bracket">]</span></a></sup> <i>Civic</i> or <i>global</i> citizenship refers to the myriad of relations and practices (global and local) people find themselves embedded and participating in.<sup id="cite_ref-35" class="reference"><a href="#cite_note-35"><span class="cite-bracket">[</span>35<span class="cite-bracket">]</span></a></sup> The term <i>global</i> draws attention to the diverse and overlapping character of governance – and hence citizen – relations.<sup id="cite_ref-36" class="reference"><a href="#cite_note-36"><span class="cite-bracket">[</span>36<span class="cite-bracket">]</span></a></sup> Modes of civic and global citizenship "are the means by which cooperative practices of self-government can be brought into being and the means by which unjust practices of governance can be challenged, reformed and transformed by those who suffer under them."<sup id="cite_ref-37" class="reference"><a href="#cite_note-37"><span class="cite-bracket">[</span>37<span class="cite-bracket">]</span></a></sup> </p><p>Tully carefully distinguishes his expanded notion of citizenship (diverse, cooperative, civic, global) from the narrower but more conventional notion of citizenship, which he calls "civil citizenship" (modern, institutional, and international).<sup id="cite_ref-38" class="reference"><a href="#cite_note-38"><span class="cite-bracket">[</span>38<span class="cite-bracket">]</span></a></sup> Where <i>civic</i> denotes practice and pluralism, <i>civil</i> citizenship singularly refers to "a status given by the institutions of the modern constitutional state in international law."<sup id="cite_ref-Tully,_p._248_34-1" class="reference"><a href="#cite_note-Tully,_p._248-34"><span class="cite-bracket">[</span>34<span class="cite-bracket">]</span></a></sup> This kind of (civil) citizenship is associated with the dominant tradition of liberalism, in which the state ensures a free market, a set of negative liberties (especially protections against state infringements into the private sphere), and a narrow range of participation through institutions of free speech and representative government.<sup id="cite_ref-39" class="reference"><a href="#cite_note-39"><span class="cite-bracket">[</span>39<span class="cite-bracket">]</span></a></sup> Tully argues that this dominant module of civil citizenship is neither universal nor inevitable; rather, it is "one singular, historical form of citizenship among others."<sup id="cite_ref-Tully,_p._248_34-2" class="reference"><a href="#cite_note-Tully,_p._248-34"><span class="cite-bracket">[</span>34<span class="cite-bracket">]</span></a></sup> More problematically, the civil tradition often plays handmaiden to empire, insofar as imperial powers operate under international banners of 'progress' and 'liberalism': </p> <blockquote><p>the dominant forms of representative democracy, self-determination and democratisation promoted through international law are not alternatives to imperialism, but, rather, the means through which informal imperialism operates against the wishes of the majority of the population of the post-colonial world.<sup id="cite_ref-40" class="reference"><a href="#cite_note-40"><span class="cite-bracket">[</span>40<span class="cite-bracket">]</span></a></sup></p></blockquote> <p>By contextualizing and de-centering, or "provincializing,"<sup id="cite_ref-41" class="reference"><a href="#cite_note-41"><span class="cite-bracket">[</span>41<span class="cite-bracket">]</span></a></sup> modern categories of "allegedly universal"<sup id="cite_ref-42" class="reference"><a href="#cite_note-42"><span class="cite-bracket">[</span>42<span class="cite-bracket">]</span></a></sup> citizenship, Tully aims to broaden and democratize the field of citizenship and citizen practices. "This [civic and global] mode of citizenship," he argues, "has the capacity to overcome the imperialism of the present age and bring a democratic world into being."<sup id="cite_ref-43" class="reference"><a href="#cite_note-43"><span class="cite-bracket">[</span>43<span class="cite-bracket">]</span></a></sup> </p><p>More recently, Tully has emphasized the importance of "coordinating" the different ways that civil (deliberative) and civic (cooperative) citizens address the same political problems, such as social and ecological justice.<sup id="cite_ref-44" class="reference"><a href="#cite_note-44"><span class="cite-bracket">[</span>44<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="The_transformative_power_of_nonviolence">The transformative power of nonviolence</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=6" title="Edit section: The transformative power of nonviolence"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>In the closing pages of <i>Public Philosophy in a New Key, Vol. II</i>, Tully explicitly links his work to the study and practice of <a href="/wiki/Nonviolence" title="Nonviolence">nonviolence</a>. He identifies four main components of <a href="/wiki/Mahatma_Gandhi" title="Mahatma Gandhi">Mahatma Gandhi</a>'s life practice of <a href="/wiki/Satyagraha" title="Satyagraha">Satyagraha</a> that offer a model for approaching civic freedom and global citizenship practices: 1) noncooperation with unjust institutions, 2) a commitment to nonviolent means of resistance, 3) a focus on local, community-based modes of self-reliance and self-governance, and 4), as a precursor to these three components, "personal practices of self-awareness and self-formation."<sup id="cite_ref-45" class="reference"><a href="#cite_note-45"><span class="cite-bracket">[</span>45<span class="cite-bracket">]</span></a></sup> According to Tully, these cornerstones of nonviolent power "are daily practices of becoming an exemplary citizen."<sup id="cite_ref-46" class="reference"><a href="#cite_note-46"><span class="cite-bracket">[</span>46<span class="cite-bracket">]</span></a></sup> </p><p>Tully has since focused increasingly on the study and practice nonviolent ethics and nonviolent resistance.<sup id="cite_ref-47" class="reference"><a href="#cite_note-47"><span class="cite-bracket">[</span>47<span class="cite-bracket">]</span></a></sup> For example, he writes, </p> <blockquote><p>the alternative of a politics of reasonable nonviolent cooperation and agonistics (Satyagraha) was discovered in the twentieth century by <a href="/wiki/William_James" title="William James">William James</a>, <a href="/wiki/Mahatma_Gandhi" title="Mahatma Gandhi">Gandhi</a>, <a href="/wiki/Khan_Abdul_Ghaffar_Khan" class="mw-redirect" title="Khan Abdul Ghaffar Khan">Abdul Gaffar Khan</a>, <a href="/wiki/Albert_Einstein" title="Albert Einstein">Einstein</a>, <a href="/wiki/Ashley_Montagu" title="Ashley Montagu">Ashley Montagu</a>, <a href="/wiki/Bertrand_Russell" title="Bertrand Russell">Bertrand Russell</a>, <a href="/wiki/Martin_Luther_King_Jr." title="Martin Luther King Jr.">Martin Luther King Junior</a>, <a href="/wiki/Thomas_Merton" title="Thomas Merton">Thomas Merton</a>, <a href="/wiki/Thich_Nhat_Hanh" class="mw-redirect" title="Thich Nhat Hanh">Thich Nhat Hanh</a>, <a href="/wiki/Gene_Sharp" title="Gene Sharp">Gene Sharp</a>, <a href="/wiki/Petra_Kelly" title="Petra Kelly">Petra Kelly</a>, <a href="/wiki/Johan_Galtung" title="Johan Galtung">Johan Galtung</a> and <a href="/wiki/Barbara_Deming" title="Barbara Deming">Barbara Deming</a>. They argued that the antagonistic premise of western theories of reasonable violence is false. Nonviolent practices of cooperation, disputation and dispute resolution are more basic and prevalent than violent antagonism. This is a central feature of civic freedom.<sup id="cite_ref-48" class="reference"><a href="#cite_note-48"><span class="cite-bracket">[</span>48<span class="cite-bracket">]</span></a></sup></p></blockquote> <p>A major overlap between Tully's civic freedom and the study of nonviolence is the shared emphasis on practice, on methods, on means rather than on ends. "For cooperative citizens," Tully writes, "means and ends are internally related, like a seed to the full-grown plant, as Gandhi put it."<sup id="cite_ref-Tully,_p._96_49-0" class="reference"><a href="#cite_note-Tully,_p._96-49"><span class="cite-bracket">[</span>49<span class="cite-bracket">]</span></a></sup> This is because means "are pre-figurative or constitutive of ends. Consequently, democratic and peaceful relationships among humans are brought about by democratic and non-violent means."<sup id="cite_ref-50" class="reference"><a href="#cite_note-50"><span class="cite-bracket">[</span>50<span class="cite-bracket">]</span></a></sup> </p><p>Tully repudiates the "depressing history"<sup id="cite_ref-51" class="reference"><a href="#cite_note-51"><span class="cite-bracket">[</span>51<span class="cite-bracket">]</span></a></sup> of "self-defeating violent means."<sup id="cite_ref-52" class="reference"><a href="#cite_note-52"><span class="cite-bracket">[</span>52<span class="cite-bracket">]</span></a></sup> He rejects the idea, prevalent across the spectrum of Western political thought, from revolutionaries to reactionaries (the "reigning dogma of the left and right"<sup id="cite_ref-53" class="reference"><a href="#cite_note-53"><span class="cite-bracket">[</span>53<span class="cite-bracket">]</span></a></sup>) that peaceful and democratic societies can be brought about by coercive and violent means. Rather, according to Tully, "the means of violence and command relationships do not bring about peace and democracy. They too are constitutive means. They bring about <a href="/wiki/Security_dilemma" title="Security dilemma">security dilemmas</a> and the spiral of the command relations necessary for war preparation, arms races and more violence."<sup id="cite_ref-Tully,_p._96_49-1" class="reference"><a href="#cite_note-Tully,_p._96-49"><span class="cite-bracket">[</span>49<span class="cite-bracket">]</span></a></sup> </p><p>For these reasons, Tully extends his civics-based public philosophy to "practitioners and social scientists [who] are beginning to appreciate the transformative power of participatory non-violence and the futility of war in comparison."<sup id="cite_ref-54" class="reference"><a href="#cite_note-54"><span class="cite-bracket">[</span>54<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading3"><h3 id="Sustainability_and_Gaia_citizenship">Sustainability and Gaia citizenship</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=7" title="Edit section: Sustainability and Gaia citizenship"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <p>Tully's approach to nonviolent citizenship practices includes relations with the non-human world. Tully argues that Homo Sapiens should see themselves as interdependent civic citizens of the ecological relationships in which they live and breathe and have their being. As such, they have responsibilities to care for and sustain these relationships that, in reciprocity, sustain them and all the other life forms that are interdependent on them.<sup id="cite_ref-55" class="reference"><a href="#cite_note-55"><span class="cite-bracket">[</span>55<span class="cite-bracket">]</span></a></sup> </p><p>Tully's "<a href="/wiki/Gaia_hypothesis" title="Gaia hypothesis">Gaia</a> citizenship"<sup id="cite_ref-56" class="reference"><a href="#cite_note-56"><span class="cite-bracket">[</span>56<span class="cite-bracket">]</span></a></sup> draws on <a href="/wiki/Earth_science" title="Earth science">earth sciences</a> and <a href="/wiki/List_of_life_sciences" title="List of life sciences">life sciences</a> as well as indigenous traditions. For example, pointing to the work of ecological scientists from <a href="/wiki/Aldo_Leopold" title="Aldo Leopold">Aldo Leopold</a>, <a href="/wiki/Rachel_Carson" title="Rachel Carson">Rachel Carson</a>, and <a href="/wiki/Barry_Commoner" title="Barry Commoner">Barry Commoner</a> to the <a href="/wiki/Intergovernmental_Panel_on_Climate_Change" title="Intergovernmental Panel on Climate Change">Intergovernmental Panels on Climate Change</a>, Tully links the unsustainability crisis of the <a href="/wiki/Anthropocene" title="Anthropocene">Anthropocene</a> to his own critique of "modern civil" modes of governmentality (as violent, exploitative, and destructive).<sup id="cite_ref-57" class="reference"><a href="#cite_note-57"><span class="cite-bracket">[</span>57<span class="cite-bracket">]</span></a></sup> Likewise, he points to Indigenous knowledge that conceptualizes human interconnectedness with the earth as <a href="/wiki/Reciprocity_(cultural_anthropology)" title="Reciprocity (cultural anthropology)">gift-reciprocity relationships</a> and as a model for social relationships.<sup id="cite_ref-58" class="reference"><a href="#cite_note-58"><span class="cite-bracket">[</span>58<span class="cite-bracket">]</span></a></sup> The famous Indigenous artwork <i>Spirit of Haida Gwaii</i> remains exemplary of democratic and pluralistic ways of thinking and acting – between humans and the natural environments on which they depend.<sup id="cite_ref-59" class="reference"><a href="#cite_note-59"><span class="cite-bracket">[</span>59<span class="cite-bracket">]</span></a></sup> </p><p>Tully's argument is that his account of interdependent agents in relationships of governance and situated freedom can be extended with modifications to describe human situatedness in ecological relationships – as either giving rise to 'virtuous' or 'vicious cycles', depending on how we act in and on them.<sup id="cite_ref-60" class="reference"><a href="#cite_note-60"><span class="cite-bracket">[</span>60<span class="cite-bracket">]</span></a></sup> </p> <div class="mw-heading mw-heading2"><h2 id="Selected_publications">Selected publications</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=8" title="Edit section: Selected publications"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <div class="mw-heading mw-heading3"><h3 id="Single-authored_books">Single-authored books</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=9" title="Edit section: Single-authored books"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li><i>Public Philosophy in a New Key, Volume I: Democracy and Civic Freedom</i> (Cambridge University Press, 2008), <style data-mw-deduplicate="TemplateStyles:r1238218222">.mw-parser-output cite.citation{font-style:inherit;word-wrap:break-word}.mw-parser-output .citation q{quotes:"\"""\"""'""'"}.mw-parser-output .citation:target{background-color:rgba(0,127,255,0.133)}.mw-parser-output .id-lock-free.id-lock-free a{background:url("//upload.wikimedia.org/wikipedia/commons/6/65/Lock-green.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-limited.id-lock-limited a,.mw-parser-output .id-lock-registration.id-lock-registration a{background:url("//upload.wikimedia.org/wikipedia/commons/d/d6/Lock-gray-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .id-lock-subscription.id-lock-subscription a{background:url("//upload.wikimedia.org/wikipedia/commons/a/aa/Lock-red-alt-2.svg")right 0.1em center/9px no-repeat}.mw-parser-output .cs1-ws-icon a{background:url("//upload.wikimedia.org/wikipedia/commons/4/4c/Wikisource-logo.svg")right 0.1em center/12px no-repeat}body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-free a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-limited a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-registration a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .id-lock-subscription a,body:not(.skin-timeless):not(.skin-minerva) .mw-parser-output .cs1-ws-icon a{background-size:contain;padding:0 1em 0 0}.mw-parser-output .cs1-code{color:inherit;background:inherit;border:none;padding:inherit}.mw-parser-output .cs1-hidden-error{display:none;color:var(--color-error,#d33)}.mw-parser-output .cs1-visible-error{color:var(--color-error,#d33)}.mw-parser-output .cs1-maint{display:none;color:#085;margin-left:0.3em}.mw-parser-output .cs1-kern-left{padding-left:0.2em}.mw-parser-output .cs1-kern-right{padding-right:0.2em}.mw-parser-output .citation .mw-selflink{font-weight:inherit}@media screen{.mw-parser-output .cs1-format{font-size:95%}html.skin-theme-clientpref-night .mw-parser-output .cs1-maint{color:#18911f}}@media screen and (prefers-color-scheme:dark){html.skin-theme-clientpref-os .mw-parser-output .cs1-maint{color:#18911f}}</style><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-521-44961-8" title="Special:BookSources/0-521-44961-8">0-521-44961-8</a>.</li> <li><i>Public Philosophy in a New Key, Volume II: Imperialism and Civic Freedom</i> (Cambridge University Press, 2008), <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-521-44966-9" title="Special:BookSources/0-521-44966-9">0-521-44966-9</a>.</li> <li><i>Strange Multiplicity: Constitutionalism in an Age of Diversity</i>, Cambridge University Press, 1995, <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-521-47117-6" title="Special:BookSources/0-521-47117-6">0-521-47117-6</a>.</li> <li><i>An Approach To Political Philosophy: Locke in Contexts</i> (Cambridge University Press, 1993) <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-521-43638-9" title="Special:BookSources/0-521-43638-9">0-521-43638-9</a>.</li> <li><i>A Discourse on Property: John Locke and his Adversaries</i> (Cambridge University Press, 1980) <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-521-22830-1" title="Special:BookSources/0-521-22830-1">0-521-22830-1</a>.</li></ul> <div class="mw-heading mw-heading3"><h3 id="Dialogues_with_James_Tully">Dialogues with James Tully</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=10" title="Edit section: Dialogues with James Tully"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li><i>Civic Freedom in an Age of Diversity: The Public Philosophy of James Tully</i>, Edited by Dimitri Karmis and Jocelyn Maclure (McGill-Queen's University Press, 2019, forthcoming)</li> <li><i>Freedom and Democracy in an Imperial Context, Dialogues with James Tully</i>, Edited by Robert Nichols, Jakeet Singh (Routledge, 2014) <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-415-81599-4" title="Special:BookSources/978-0-415-81599-4">978-0-415-81599-4</a>. This text contains eleven chapters by various authors and Tully's responses to them.</li> <li><i>On Global Citizenship: Dialogue with James Tully,</i> Critical Powers Series (London: Bloomsbury Academic, 2014), <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/9781849664929" title="Special:BookSources/9781849664929">9781849664929</a>. This text includes "On Global Citizenship" (a reprint of the concluding chapter of <i>Public Philosophy in a New Key Vol. II</i> plus a new "Afterword – The crisis of global citizenship: Civil and civic responses"), seven chapters by other authors on Tully's work, and finally Tully's "Replies".</li></ul> <div class="mw-heading mw-heading3"><h3 id="Books_edited">Books edited</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=11" title="Edit section: Books edited"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li>(Editor) Richard Bartlett Gregg, <i>The Power of Nonviolence</i> (Cambridge University Press, October 2018) <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-1107156005" title="Special:BookSources/978-1107156005">978-1107156005</a></li> <li>(Co-editor with Michael Asch and John Borrows) <i>Resurgence and Reconciliation: Indigenous-Settler Relations and Earth Teachings</i> (University of Toronto Press, 2018) <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-1487523275" title="Special:BookSources/978-1487523275">978-1487523275</a>.</li> <li>(Co-editor with Annabel Brett) <i>Rethinking the foundations of modern political thought</i> (Cambridge University Press, 2006) <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-521-84979-9" title="Special:BookSources/0-521-84979-9">0-521-84979-9</a>.</li> <li>(Co-editor with Alain-G. Gagnon) <i>Multinational Democracies</i> (Cambridge University Press, 2001) <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0521804738" title="Special:BookSources/978-0521804738">978-0521804738</a>.</li> <li>(Editor) <i>Philosophy in an Age of Pluralism. The Philosophy of Charles Taylor in Question</i> (Cambridge University Press, 1994) <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0511-62197-0" title="Special:BookSources/978-0511-62197-0">978-0511-62197-0</a>.</li> <li>(Editor) Samuel Pufendorf, <i> On the Duty of Man and Citizen according to Natural Law</i> (Cambridge University Press, 1991) <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/978-0-521-35980-1" title="Special:BookSources/978-0-521-35980-1">978-0-521-35980-1</a>.</li> <li>(Editor) <i>Meaning and Context: Quentin Skinner and his Critics</i> (Polity Press and Princeton University Press, 1988) <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/0-691-02301-8" title="Special:BookSources/0-691-02301-8">0-691-02301-8</a>.</li> <li>(Editor) John Locke, <i>A Letter Concerning Toleration</i> (Hackett, 1983) <link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><a href="/wiki/ISBN_(identifier)" class="mw-redirect" title="ISBN (identifier)">ISBN</a> <a href="/wiki/Special:BookSources/091514560X" title="Special:BookSources/091514560X">091514560X</a>.</li></ul> <div class="mw-heading mw-heading3"><h3 id="Recent_articles_and_chapters">Recent articles and chapters</h3><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=12" title="Edit section: Recent articles and chapters"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li>"The Power of Integral Nonviolence: On the Significance of Gandhi Today", <i>Politika</i>, April 2019 (<a rel="nofollow" class="external text" href="https://www.politika.io/fr/notice/the-power-of-integral-nonviolence-on-the-significance-of-gandhi-today">Pdf of the essay</a>)</li> <li>"Life Sustains Life 2: The ways of re-engagement with the living earth", in Akeel Bilgrami, ed. <i>Nature and Value</i> (Columbia University Press, 2019) forthcoming.</li> <li>"Life Sustains Life 1: Value: Social and Ecological", in Akeel Bilgrami, ed. <i>Nature and Value</i> (Columbia University Press, 2019) forthcoming.</li> <li>"Trust, Mistrust and Distrust in Diverse Societies", in Dimitri Karmis and François Rocher, eds. <i>Trust and Distrust in Political Theory and Practice: The Case of Diverse Societies</i> (McGill-Queen's University Press, 2019) forthcoming.</li> <li>"Las luchas de los pueblos Indígenas por y de la libertad", in <i>Descolonizar el Derecho. Pueblos Indígenas, Derechos Humanos y Estado Plurinacional</i>, eds. Roger Merino and Areli Valencia (Palestra: Lima, Perú, 2018), pp. 49–96. (<a rel="nofollow" class="external text" href="https://philpapers.org/archive/TULLLD.pdf">Available online</a>)</li> <li>"Reconciliation Here on Earth", in Michael Asch, John Borrows & James Tully, eds., <i>Reconciliation and Resurgence</i> (Toronto: University of Toronto Press, 2018).</li> <li>"Deparochializing Political Theory and Beyond: A Dialogue Approach to Comparative Political Thought", <i>Journal of World Philosophies</i>, 1.5 (Fall 2016), pp. 1–18. (<a rel="nofollow" class="external text" href="https://scholarworks.iu.edu/iupjournals/index.php/jwp/article/view/623">Available online</a>)</li> <li>"Two Traditions of Human Rights," in Matthias Lutz-Bachmann and Amos Nascimento, eds., <i>Human Rights, Human Dignity and Cosmopolitan Ideals</i>, (London: Ashgate, 2014), pp. 139–158. (Reprinted and revised from 2012 "Rethinking Human Rights and Enlightenment")</li> <li>"Global Disorder and Two Responses", <i>Journal of Intellectual History and Political Thought</i>, 2.1 (November 2013).</li> <li>"Communication and Imperialism", in Arthur Kroker and Marilouise Kroker, eds., <i>Critical Digital Studies A Reader</i>, Second Edition (Toronto: University of Toronto Press, 2013), pp. 257–283 (Reprint of 2008).</li> <li>"Two Ways of Realizing Justice and Democracy: Linking Amartya Sen and Elinor Ostrom", <i>Critical Review of International Social and Political Philosophy</i>, 16.2 (March 2013) 220–233.</li> <li>"'Two Concepts of Liberty' in Context", <i>Isaiah Berlin and the Politics of Freedom</i>, ed. Bruce Baum and Robert Nichols (London: Routledge, 2013), 23–52.</li> <li>"On the Global Multiplicity of Public Spheres. The democratic transformation of the public sphere?" (<a rel="nofollow" class="external text" href="https://philpapers.org/go.pl?id=TULOTG-4&aid=TULOTG-4v1">Pdf of the essay</a>). This is the original, longer version of a piece previously published in Christian J. Emden and David Midgley, eds., <i>Beyond Habermas: Democracy, Knowledge, and the Public Sphere</i> (NY: Berghahn Books, 2013), pp. 169–204.</li> <li>"Middle East Legal and Governmental Pluralism: A view of the field from the demos", <i>Middle East Law and Governance</i>, 4 (2012), 225–263.</li> <li>"Dialogue", in 'Feature Symposium: Reading James Tully, Public Philosophy in a New Key (Vols. I & II),’ <i>Political Theory</i>, 39.1 (February 2011), 112–160, 145–160.</li> <li>"Rethinking Human Rights and Enlightenment", in <i>Self-evident Truths? Human Rights and the Enlightenment: The Oxford Amnesty Lectures of 2010</i>, ed. Kate Tunstall (London: Bloomsbury, 2012), 3–35. (reprinted and revised as "Two Traditions of Human Rights," 2014).</li> <li>"Conclusion: Consent, Hegemony, Dissent in Treaty Negotiations", in <i>Consent Among Peoples</i>, ed. J. Webber and C. MacLeod (Vancouver: University of British Columbia Press, 2010), 233–256.</li> <li>"Lineages of Contemporary Imperialism", <i>Lineages of Empire: The Historical Roots of British Imperial Thought</i>, ed. Duncan Kelly (Oxford: Oxford University Press and The British Academy, 2009), 3–30.</li> <li>"The Crisis of Global Citizenship," <i>Radical Politics Today</i>, July 2009. (<a rel="nofollow" class="external text" href="http://research.ncl.ac.uk/spaceofdemocracy/word%20docs%20linked%20to/Uploaded%202009/Tully/The_Crisis_of_Global_Citizenship_James_Tully.pdf">PDF of the essay</a>)</li> <li>"Two Meanings of Global Citizenship: Modern and Diverse", in <i>Global Citizenship Education: Philosophy, Theory and Pedagogy</i>, ed. M.A. Peters, A. Britton, H. Blee (Sense Publishers, 2008), 15–41.</li> <li>"Modern Constitutional Democracy and Imperialism." <i>Osgoode Hall Law Journal</i> 46.3 (2008): 461–493. (Special issue on Comparative Constitutionalism & Transnational Law).</li> <li>"Communication and Imperialism" in <i>1000 Days of Theory</i> (edited by Arthur and Marilouise Kroker), CTheory (2006). Reprinted in <i>The Digital Studies Reader</i>, ed. A. & M. Kroker ( University of Toronto Press, 2008). Available: <a rel="nofollow" class="external free" href="http://www.ctheory.net/printer.aspx?id=508">http://www.ctheory.net/printer.aspx?id=508</a>.</li> <li>"A New Kind of Europe? Democratic Integration in the European Union". Constitutionalism Web-Papers, 4 (2006).</li> <li>"Wittgenstein and political philosophy: Understanding Practices of critical Reflection", in <i>The Grammar of politics. Wittgenstein and Political Philosophy</i>, pp. 17–42. Ed. Cressida J. Heyes (Ithaca, N.Y.: Cornell University Press, 2003). An earlier version appeared as "Wittgenstein and Political Philosophy: Understanding Practices of Critical Reflection," <i>Political Theory</i> 17, no.2 (1989):172–204, copyright @ 1989 by Sage Publications, Inc.</li></ul> <div class="mw-heading mw-heading2"><h2 id="Recent_public_talks">Recent public talks</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=13" title="Edit section: Recent public talks"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li>"Crises of Democracy", Dialogue with Boaventura de Sousa Santos, Global Politics in Critical Perspectives – Transatlantic Dialogues, 15 March 2019. (<a rel="nofollow" class="external text" href="https://www.youtube.com/watch?v=-i9aFUsTipk">Video available</a>)</li> <li>"The Importance of the Study of Imperialism and Political Theory", <i>Empire and Political Thought: A Retrospective</i>, with Dipesh Chakrabarty and Jeanne Morefield, Neubauer Collegium for Culture and Society, The University of Chicago, 21 February 2019.</li> <li>"Integral Nonviolence. Two Lawyers on Nonviolence: Mohandas K. Gandhi and Richard B. Gregg", The Center for Law and Society in a Global Context Annual Lecture, Queen Mary University, London, 22 October 2018. (<a rel="nofollow" class="external text" href="https://www.youtube.com/watch?v=shXb0vpUagk">Video available</a>)</li> <li>"On Gaia Citizenship", The Mastermind Lecture, University of Victoria, Victoria BC, Canada, 20 April 2016. (<a rel="nofollow" class="external text" href="https://www.uvic.ca/socialsciences/politicalscience/assets/docs/faculty/tully/tully-on-gaia-citizenship.pdf">PDF available</a>)</li> <li>"On the Significance of Gandhi Today", <a rel="nofollow" class="external text" href="https://soundcloud.com/reedcollege/sets/perspectives-on-gandhis-significance-a-workshop">Perspectives on Gandhi’s Significance Workshop</a>, Reed College, Portland OR, 16 April 2016. (<a rel="nofollow" class="external text" href="https://soundcloud.com/reedcollege/james-tully-perspectives-on-gandhis-significance?in=reedcollege/sets/perspectives-on-gandhis-significance-a-workshop">audio available</a>) (<a rel="nofollow" class="external text" href="https://www.uvic.ca/socialsciences/politicalscience/assets/docs/faculty/tully/tully-ghandi-today.pdf">PDF available</a>)</li> <li>"Richard Gregg and the Power of Nonviolence: The Power of Nonviolence as the unifying animacy of life", <a rel="nofollow" class="external text" href="https://www.coloradocollege.edu/newsevents/calendar/details.html?EventID=5697&Title=James%20Tully:%20%E2%80%9CRichard%20Gregg%20and%20the%20Power%20of%20Nonviolence%E2%80%9D">J Glenn and Ursula Gray Memorial Lecture</a> Department of Philosophy, Colorado College, Colorado Springs CO, 1 March 2016. (<a rel="nofollow" class="external text" href="https://www.uvic.ca/socialsciences/politicalscience/assets/docs/faculty/tully/tully-richard-gregg.pdf">PDF available</a>)</li> <li>"A View of Transformative Reconciliation: Strange Multiplicity & the Spirit of Haida Gwaii at 20", <a rel="nofollow" class="external text" href="http://ygsna.sites.yale.edu/event/strange-multiplicity-and-future-indigenous-studies-oct-1-2-whitney-humanities-center">Indigenous Studies and Anti-Imperial Critique for the 21st Century: A symposium inspired by the legacies of James Tully</a>, Yale University, 1–2 October 2015. (<a rel="nofollow" class="external text" href="https://www.uvic.ca/socialsciences/politicalscience/assets/docs/faculty/tully/tully-strange-multiplicity.pdf">PDF available</a>)</li> <li>"Reflecting on Public Philosophy with Jim Tully", video interview by former students, Government House meditation garden, Victoria BC, March, 2015. (<a rel="nofollow" class="external text" href="https://vimeo.com/122214087">Video available</a>)</li> <li>"On Civic Freedom Today", The Encounter with James Tully, organized by <a href="/wiki/Chantal_Mouffe" title="Chantal Mouffe">Chantal Mouffe</a>, Centre for the Study of Democracy, University of Westminster, London, UK, 24 June 2014.</li> <li>"Thoughts on Co-Sustainability", <a rel="nofollow" class="external text" href="http://nomisfoundation.ch/research-grants/nomis-workshop-on-nature-and-value/">NOMIS workshop series: Nature and Value</a>, Sheraton Park Lane Hotel, London UK, 22–23 June 2014.</li> <li>"Civic Freedom in an Age of Diversity: James Tully’s Public Philosophy", Groupe de Recherche sur les sociétés plurinationales, Centre Pierre Péladeau, UQAM, Montréal, 24–26 April 2014. (<a rel="nofollow" class="external text" href="https://vimeo.com/97159211">Video available</a>)</li> <li>"Reconciliation Here on Earth: Shared Responsibilities", Ondaatje Hall, McCain Building, Dalhousie University, Department of Social Anthropology, College of Sustainability, Faculty of Law, Faculty of Arts and Social Science, 20 March 2014. (<a rel="nofollow" class="external text" href="https://www.youtube.com/watch?v=QGzGvxvHz2o">Video available</a>)</li> <li>"Life Sustains Life", the <a rel="nofollow" class="external text" href="http://heymancenter.org/events/value-social-and-ecological/">Heyman Centre Series on Social and Ecological Value</a>, with Jonathan Schell and Akeel Bilgrami, Columbia University, 2 May 2013.</li> <li>"Citizenship for the love of the World," Department of Political Science, Cornell University, 14 March 2013.</li> <li>"Transformative Change and Idle No More," Indigenous Peoples and Democratic Politics, First Peoples' House, University of British Columbia, 1 March 2013.</li> <li>"Charles Taylor on Deep Diversity", The Conference on the Work of Charles Taylor, Museum of Fine Arts and University of Montreal, Montreal, 28–30 March 2012. (<a rel="nofollow" class="external text" href="https://www.youtube.com/watch?v=-raJWEplmxg">Video available</a>)</li> <li>"Citizenship for the Love of the World", Keynote Address, The Conference on Challenging Citizenship, Centro de Estudos Sociais, University of Coimbra, Coimbra Portugal, 2–5 June 2011.</li> <li>"Diversity and Democracy after Franz Boas", The Stanley T. Woodward Keynote Lecture, Yale University, 15 September 2011, at the Symposium on Franz Boas.</li> <li>"On Global Citizenship", The James A. Moffett 29 Lecture in Ethics, Centre for Human Values, Princeton University, 21 April 2011.</li></ul> <div class="mw-heading mw-heading2"><h2 id="References">References</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=14" title="Edit section: References"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <style data-mw-deduplicate="TemplateStyles:r1239543626">.mw-parser-output .reflist{margin-bottom:0.5em;list-style-type:decimal}@media screen{.mw-parser-output .reflist{font-size:90%}}.mw-parser-output .reflist .references{font-size:100%;margin-bottom:0;list-style-type:inherit}.mw-parser-output .reflist-columns-2{column-width:30em}.mw-parser-output .reflist-columns-3{column-width:25em}.mw-parser-output .reflist-columns{margin-top:0.3em}.mw-parser-output .reflist-columns ol{margin-top:0}.mw-parser-output .reflist-columns li{page-break-inside:avoid;break-inside:avoid-column}.mw-parser-output .reflist-upper-alpha{list-style-type:upper-alpha}.mw-parser-output .reflist-upper-roman{list-style-type:upper-roman}.mw-parser-output .reflist-lower-alpha{list-style-type:lower-alpha}.mw-parser-output .reflist-lower-greek{list-style-type:lower-greek}.mw-parser-output .reflist-lower-roman{list-style-type:lower-roman}</style><div class="reflist"> <div class="mw-references-wrap mw-references-columns"><ol class="references"> <li id="cite_note-1"><span class="mw-cite-backlink"><b><a href="#cite_ref-1">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="https://www.uvic.ca/socialsciences/politicalscience/people/directory/emeritusfaculty/tullyjim.php">"Bio"</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20141030003228/http://www.uvic.ca/socialsciences/politicalscience/people/directory/emeritusfaculty/tullyjim.php">Archived</a> 30 October 2014 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>, James Tully, Emeritus Faculty, <a href="/wiki/University_of_Victoria" title="University of Victoria">University of Victoria</a>. Retrieved 18 November 2014.</span> </li> <li id="cite_note-2"><span class="mw-cite-backlink"><b><a href="#cite_ref-2">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="https://www.uvic.ca/research/conduct/home/awards/craigdarroch/">"2014 Recipients"</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20170619220108/http://www.uvic.ca/research/conduct/home/awards/craigdarroch/">Archived</a> 19 June 2017 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a>, Craigdarroch Awards, <a href="/wiki/University_of_Victoria" title="University of Victoria">University of Victoria</a>. Retrieved on 18 November 2014.</span> </li> <li id="cite_note-3"><span class="mw-cite-backlink"><b><a href="#cite_ref-3">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="http://ring.uvic.ca/news/killam-prize-awarded-people%E2%80%99s-advocate">"Killam Prize awarded to people’s advocate"</a>, The Ring, <a href="/wiki/University_of_Victoria" title="University of Victoria">University of Victoria</a> Retrieved on 18 November 2014.</span> </li> <li id="cite_note-4"><span class="mw-cite-backlink"><b><a href="#cite_ref-4">^</a></b></span> <span class="reference-text">"Excerpt from the jury report: James Tully’s two-volume work argues for the democratically engaged role of public philosophy. A new, fresh and clear synthesis of his previous work on the history of Western political thought, colonialism and post-colonialism, modern constitutionalism, and indigenous peoples, Tully’s book advances an inspiring project that stresses the need for public philosophy to enter into dialogue with citizens engaged in struggles against various forms of injustice and oppression. Public philosophy can throw a critical light on the field of practices in which civic struggles take place and the practices of civic freedom available to change them. The focus upon relationships of normativity and power, and the need to bring them into the light of public scrutiny thanks to the particular academic skills available to the researchers, make public philosophy 'in a new key' distinctively democratic. The breadth and depth of the work, combined with Tully’s focus on civic freedom and the possibility of the reciprocal elucidation of academic work and citizens' democratic struggles, make it a major and truly inspiring contribution to contemporary political theory," from <a rel="nofollow" class="external text" href="http://www.cpsa-acsp.ca/cbm-prize.shtml">"C.B. Macpherson Prize, 2010, James Tully"</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20141030085629/http://www.cpsa-acsp.ca/cbm-prize.shtml">Archived</a> 30 October 2014 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a> <a href="/wiki/Canadian_Political_Science_Association" title="Canadian Political Science Association">Canadian Political Science Association</a>. Retrieved on 1 December 2014.</span> </li> <li id="cite_note-5"><span class="mw-cite-backlink"><b><a href="#cite_ref-5">^</a></b></span> <span class="reference-text">Paraphrased from James Tully, <a rel="nofollow" class="external text" href="https://www.youtube.com/watch?v=9a4A2pgfbTo">“Faces of UVic Research: James Tully”</a>, <a href="/wiki/University_of_Victoria" title="University of Victoria">University of Victoria</a>.</span> </li> <li id="cite_note-6"><span class="mw-cite-backlink"><b><a href="#cite_ref-6">^</a></b></span> <span class="reference-text">James Tully, "Public Philosophy and civic freedom: a guide to the two volumes," <i>Public Philosophy in a New Key, Volume I: Democracy and Civic Freedom</i>, and <i>Volume II: Imperialism and Civic Freedom</i> (Cambridge University Press, 2008), pp. 1–11 (both volumes). For more detail, see <i>Public Philosophy I</i>: Part I: Approaching Practice, pp. 13–132.</span> </li> <li id="cite_note-7"><span class="mw-cite-backlink"><b><a href="#cite_ref-7">^</a></b></span> <span class="reference-text">"<i>The spirit of Haida Gwaii</i>, I would now like you to imagine, can be seen as just such a constitutional dialogue, or multilogue, of mutual recognition," Tully, <i>Strange Multiplicity: Constitutionalism in an Age of Diversity</i> (Cambridge University Press, 2004 [1995]), p. 24.</span> </li> <li id="cite_note-8"><span class="mw-cite-backlink"><b><a href="#cite_ref-8">^</a></b></span> <span class="reference-text">"The passengers are squabbling and vying for recognition and position each in their culturally distinct way. They are exchanging their diverse stories and claims as the chief appears to listen attentively to each, hoping to guide them to reach an agreement, without imposing a metalanguage or allowing any speaker to set the terms of the discussion. The chief’s subjection to the rule of mutual recognition is symbolised by the crests of the crew's nations and families carved in the speaker's staff," Tully, <i>Strange Multiplicity</i>, p. 24.</span> </li> <li id="cite_note-9"><span class="mw-cite-backlink"><b><a href="#cite_ref-9">^</a></b></span> <span class="reference-text">"Since recognition is never definitive, the particular constitutional arrangement of the members of the canoe is presumably not meant to be fixed once and for all. Constitutional recognition and association change over time, as the canoe progresses and the members change in various ways. A constitution is more like an endless series of contracts and agreements, reached by periodical intercultural dialogues, rather than an original contract in the distant past, an ideal speech-situation today, or a mythic unity of the community in liberal and nationalist constitutionalism," Tully, <i>Strange Multiplicity</i>, p. 26.</span> </li> <li id="cite_note-10"><span class="mw-cite-backlink"><b><a href="#cite_ref-10">^</a></b></span> <span class="reference-text">Tully, <i>Strange Multiplicity</i>, p. 26. The critique of modern, presumptively 'universal' conceptions of citizenship are developed in Tully, <i>Public Philosophy I</i> & <i>II</i>.</span> </li> <li id="cite_note-11"><span class="mw-cite-backlink"><b><a href="#cite_ref-11">^</a></b></span> <span class="reference-text">"The consequence of national and liberal constitutions, which have been the dominant forms over the last three hundred years, is precisely the contemporary resistance and demands for recognition of the members whose cultures have been excluded, assimilated or exterminated. A just form of constitution must begin with the full mutual recognition of the different cultures of its citizens," Tully, <i>Strange Multiplicity</i>, pp. 7–8.</span> </li> <li id="cite_note-12"><span class="mw-cite-backlink"><b><a href="#cite_ref-12">^</a></b></span> <span class="reference-text">"Although this has been the dominant form of constitutional recognition since the seventeenth century, it cannot be simply extended to the demands for cultural recognition today," Tully, <i>Strange Multiplicity</i>, p. 8.</span> </li> <li id="cite_note-13"><span class="mw-cite-backlink"><b><a href="#cite_ref-13">^</a></b></span> <span class="reference-text">Tully, <i>Strange Multiplicity</i>, p. 5.</span> </li> <li id="cite_note-14"><span class="mw-cite-backlink"><b><a href="#cite_ref-14">^</a></b></span> <span class="reference-text"><a rel="nofollow" class="external text" href="https://www.uvic.ca/socialsciences/politicalscience/people/directory/emeritusfaculty/tullyjim.php">“Research,”</a> <a rel="nofollow" class="external text" href="https://web.archive.org/web/20141030003228/http://www.uvic.ca/socialsciences/politicalscience/people/directory/emeritusfaculty/tullyjim.php">Archived</a> 30 October 2014 at the <a href="/wiki/Wayback_Machine" title="Wayback Machine">Wayback Machine</a> James Tully webpage on <a href="/wiki/University_of_Victoria" title="University of Victoria">University of Victoria</a> website, accessed 18 November 2014; see also: "a constitution can be both the foundation of democracy and, at the same time, subject to democratic discussion and change in practice," Tully, <i>Strange Multiplicity</i>, p. 29.</span> </li> <li id="cite_note-methodology-note-15"><span class="mw-cite-backlink">^ <a href="#cite_ref-methodology-note_15-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-methodology-note_15-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text">A major theme of Tully's work is a careful reconceptualization or clarification of a series of contested terms, including the notions of constitution, freedom, citizenship, and the adjectives democratic, civic, and global. Tully "re-describes" each to emphasize not static categories or abstract, transcendental or universal qualities, but rather practice or praxis – dialogical relations, action, and contestation. For more on Tully’s methodological approach, drawing heavily on the work of <a href="/wiki/Ludwig_Wittgenstein" title="Ludwig Wittgenstein">Ludwig Wittgenstein</a>, the <a href="/wiki/Cambridge_School_(intellectual_history)" title="Cambridge School (intellectual history)">Cambridge School of thought</a>, and <a href="/wiki/Michel_Foucault" title="Michel Foucault">Michel Foucault</a>, see Tully, <i>Public Philosophy I</i>, pp. 4–5, 10, 15–131, <i>Public Philosophy II</i>, pp. 254–256; see also David Owen, "Series Editor’s Foreword," in James Tully, <i>On Global Citizenship: James Tully in Dialogue</i> (London: Bloomsbury, 2014), pp. ix–x, Robert Nichols and Jakeet Singh, "Editors' Introduction," <i>Freedom and Democracy in an Imperial Context: Dialogues with James Tully</i> (London: Routledge, 2014), pp. 1–3.</span> </li> <li id="cite_note-Tully,_p._4-16"><span class="mw-cite-backlink">^ <a href="#cite_ref-Tully,_p._4_16-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Tully,_p._4_16-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text">Tully, <i>Public Philosophy I</i>, p. 4.</span> </li> <li id="cite_note-17"><span class="mw-cite-backlink"><b><a href="#cite_ref-17">^</a></b></span> <span class="reference-text">Tully, <i>Strange Multiplicity</i>, p. 28.</span> </li> <li id="cite_note-18"><span class="mw-cite-backlink"><b><a href="#cite_ref-18">^</a></b></span> <span class="reference-text">"For all the celebration of diversity and the vying for recognition, the paddles are somehow in unison and they appear to be heading in some direction [...] This seems to imply that the kind of constitutional change required to meet the just demands for recognition can be carried out without capsizing a society," Tully, <i>Strange Multiplicity</i>, p. 28.</span> </li> <li id="cite_note-19"><span class="mw-cite-backlink"><b><a href="#cite_ref-19">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy I</i>, p. 4. Tully’s work on <i>Public Philosophy I</i> & <i>II</i> "leads him to elaborate the implications of his revised view of freedom for multinational democracy and extend his analysis to encompass the history of Western imperialism," Owen, "Series Editor’s Foreword," in <i>On Global Citizenship</i>, pp. xi–xii. Also, "Tully’s aim, then, is to develop alternative notions of freedom and democracy that can be woven into a non-imperial, or in fact de-imperializing, way of life," Nichols and Singh, "Editors' Introduction," <i>Freedom and Democracy</i>, p. 2.</span> </li> <li id="cite_note-20"><span class="mw-cite-backlink"><b><a href="#cite_ref-20">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy I</i>, p. 189. And "Freedom versus domination is thus the emerging focus of politics in multinational societies at the dawn of the new millennium," Tully, <i>Public Philosophy I</i>, p. 190.</span> </li> <li id="cite_note-21"><span class="mw-cite-backlink"><b><a href="#cite_ref-21">^</a></b></span> <span class="reference-text">"This is the fundamental democratic or civic freedom of citizens – having an effective say in a dialogue over the norms through which they are governed," <i>Public Philosophy I</i>, p. 310. And "To be free democratically is not only to be able to participate in various ways in accordance with the principles, rules and procedures of the constitutional system, as important as this is, but also, and crucially, always to be able to take one step back, dissent and call into question the principles, rules or procedures by which one is governed and to enter into (rule-governed) deliberations over them," Tully, <i>Public Philosophy II</i>, pp. 93–94.</span> </li> <li id="cite_note-22"><span class="mw-cite-backlink"><b><a href="#cite_ref-22">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy I</i>, p. 190</span> </li> <li id="cite_note-23"><span class="mw-cite-backlink"><b><a href="#cite_ref-23">^</a></b></span> <span class="reference-text">Tully, Public Philosophy I, pp. 20, 154, 288, Tully, Public Philosophy II, pp. 73, 90, 120–121, 189, 190, 229.</span> </li> <li id="cite_note-24"><span class="mw-cite-backlink"><b><a href="#cite_ref-24">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy II</i>, pp. 280–309.</span> </li> <li id="cite_note-25"><span class="mw-cite-backlink"><b><a href="#cite_ref-25">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy I</i>, p. 8; see especially <i>Public Philosophy II</i>, pp. 296–309, and Tully, <i>On Global Citizenship</i>, pp. 88–97, 305–308.</span> </li> <li id="cite_note-26"><span class="mw-cite-backlink"><b><a href="#cite_ref-26">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy II</i>, pp. 51–53; "Middle East Legal and Governmental Pluralism: A view of the field from the demos," <i>Middle East Law and Governance</i>, 4 (2012), 225–263.</span> </li> <li id="cite_note-27"><span class="mw-cite-backlink"><b><a href="#cite_ref-27">^</a></b></span> <span class="reference-text">Tully, "An Ecological Ethics for the Present," in <i>Public Philosophy II</i>, pp. 73–88; also pp. 70–72.</span> </li> <li id="cite_note-28"><span class="mw-cite-backlink"><b><a href="#cite_ref-28">^</a></b></span> <span class="reference-text">Tully, "The Struggle of Indigenous Peoples for and of Freedom," in <i>Public Philosophy I</i>, pp. 257–288</span> </li> <li id="cite_note-29"><span class="mw-cite-backlink"><b><a href="#cite_ref-29">^</a></b></span> <span class="reference-text">"They are classified [by the dominant discourses and institutions] as acts of civil disobedience or rebellion. If these illegal struggles are successful and the extensions institutionalised, then the extensions are redescribed retrospectively as stages in the development of modern citizenship and incorporated within its framework, as in the cases of working-class struggles giving rise to social and economic rights, women gaining recognition as citizens, civil rights movements and recognition of cultural minorities. Thus, what are seen as activities of citizenship by the civic tradition – struggles for new forms of recognition and extensions of citizenship – fall outside of modern [conventional] citizenship with its institutional/status orientation," Tully, <i>Public Philosophy II</i>, p. 256, also, pp. 298, 308–309.</span> </li> <li id="cite_note-30"><span class="mw-cite-backlink"><b><a href="#cite_ref-30">^</a></b></span> <span class="reference-text">Tully, "Two Traditions of Human Rights," in <i>Human Rights, Human Dignity and Cosmopolitan Ideals</i>, ed. by Matthias Lutz-Bachmann and Amos Nascimento (London: Ashgate, 2014), p. 151, also, 155, 156.</span> </li> <li id="cite_note-31"><span class="mw-cite-backlink"><b><a href="#cite_ref-31">^</a></b></span> <span class="reference-text">Tully, "Middle East Legal and Governmental Pluralism," <i>Middle East Law and Governance</i>, 4 (2012), p. 228.</span> </li> <li id="cite_note-32"><span class="mw-cite-backlink"><b><a href="#cite_ref-32">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy II</i>, pp. 306, 308.</span> </li> <li id="cite_note-33"><span class="mw-cite-backlink"><b><a href="#cite_ref-33">^</a></b></span> <span class="reference-text">"<i>Another world is actual</i>," Tully, <i>Public Philosophy II</i>, p. 301.</span> </li> <li id="cite_note-Tully,_p._248-34"><span class="mw-cite-backlink">^ <a href="#cite_ref-Tully,_p._248_34-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Tully,_p._248_34-1"><sup><i><b>b</b></i></sup></a> <a href="#cite_ref-Tully,_p._248_34-2"><sup><i><b>c</b></i></sup></a></span> <span class="reference-text">Tully, <i>Public Philosophy II</i>, p. 248.</span> </li> <li id="cite_note-35"><span class="mw-cite-backlink"><b><a href="#cite_ref-35">^</a></b></span> <span class="reference-text">"From the civic perspective, citizenship comes into being whenever and wherever people who are subject to or affected by practices of governance become active co-agents within them; exercising the powers of having a say (negotiating) and having a hand (powers of self-organization and self-government) in and over the relationships that govern their interaction," Tully, <i>On Global Citizenship</i>, p. 272.</span> </li> <li id="cite_note-36"><span class="mw-cite-backlink"><b><a href="#cite_ref-36">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy II</i>, pp. 243–249.</span> </li> <li id="cite_note-37"><span class="mw-cite-backlink"><b><a href="#cite_ref-37">^</a></b></span> <span class="reference-text">Tully, <i>On Global Citizenship</i>, pp. 272–273.</span> </li> <li id="cite_note-38"><span class="mw-cite-backlink"><b><a href="#cite_ref-38">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy II</i>, pp. 246–309.</span> </li> <li id="cite_note-39"><span class="mw-cite-backlink"><b><a href="#cite_ref-39">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy II</i>, pp. 250–256; see also "Two Traditions of Human Rights," in <i>Human Rights, Human Dignity and Cosmopolitan Ideals</i>, pp. 139–148.</span> </li> <li id="cite_note-40"><span class="mw-cite-backlink"><b><a href="#cite_ref-40">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy II</i>, p. 158.</span> </li> <li id="cite_note-41"><span class="mw-cite-backlink"><b><a href="#cite_ref-41">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy II</i>, p. 249.</span> </li> <li id="cite_note-42"><span class="mw-cite-backlink"><b><a href="#cite_ref-42">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy II</i>, p. 247.</span> </li> <li id="cite_note-43"><span class="mw-cite-backlink"><b><a href="#cite_ref-43">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy II</i>, p. 243.</span> </li> <li id="cite_note-44"><span class="mw-cite-backlink"><b><a href="#cite_ref-44">^</a></b></span> <span class="reference-text">Tully, "Two ways of realizing justice and democracy: Linking Amartya Sen and Elinor Ostrom," CRISPP, 16.2 (March 2013), pp. 220–233; also, Tully, <i>On Global Citizenship</i>, pp. 84–100, especially under "Joining hands and working together," pp. 97–100. To illustrate, "The life of Gandhi provides an example of how these two modes of citizenship can complement each other. As a representative democrat he supported the Congress Party and representative government, and he reasoned and negotiated endlessly in the official public spheres available to him.[omitted footnote] Yet, he also grounded himself in cooperative citizenship practices of non-violent agonistics and regime change, and in alternative practices of social, economic and ecological self-government," Tully, <i>On Global Citizenship</i>, p. 99.</span> </li> <li id="cite_note-45"><span class="mw-cite-backlink"><b><a href="#cite_ref-45">^</a></b></span> <span class="reference-text">"The first is active non-cooperation vis-à-vis any imperial (non-civic) relationship and its corresponding idea of one universal civilisation or cosmopolitanism for all. The second is the way of peace. For Gandhi this consists in civic organisation and uncompromising non-violent confrontation and negotiation with those responsible for imperial relationships with the aim of converting them to non-violent, democratic and peaceful relationships. Thirdly, for these two activities to be effective they have to be grounded in the local field and practices of the alternative world you want to bring about. For Gandhi this consists of 'constructive work' in local, self-reliant, civically organised Indian villages and respectful participation in their ways […] Fourthly, the first three practices are integrated into a singular style of civic life by the more personal practices of self-awareness and self-formation," Tully, <i>Public Philosophy II</i>, pp. 308–309.</span> </li> <li id="cite_note-46"><span class="mw-cite-backlink"><b><a href="#cite_ref-46">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy II</i>, p. 309</span> </li> <li id="cite_note-47"><span class="mw-cite-backlink"><b><a href="#cite_ref-47">^</a></b></span> <span class="reference-text">"Since publishing <i>PPNK</i> [<i>Public Philosophy in a New Key</i>] I have been presenting the best arguments of the antiwar and peace movements against the politics of an economy of violence and enmity and for a politics of nonviolence and compassion," Tully, <i>Democracy and Freedom</i>, p. 239. See especially Tully, "Two Traditions of Human Rights," in <i>Human Rights, Human Dignity and Cosmopolitan Ideals</i>, pp. 149–156; Tully, "Middle East Legal and Governmental Pluralism: A view of the field from the demos," <i>Middle East Law and Governance</i>, 4 (2012), pp. 225–240, 250–263. "Global Disorder and Two Responses," <i>Journal of Intellectual History and Political Thought</i>, 2.1 (November), pp. 49–62; Tully, <i>On Global Citizenship</i>, pp. 88–100, 276–319, 325–327, and Tully, <i>Freedom and Democracy</i>, 239–247, 264–266 (there is some overlap between these sources).</span> </li> <li id="cite_note-48"><span class="mw-cite-backlink"><b><a href="#cite_ref-48">^</a></b></span> <span class="reference-text">Tully, <i>Democracy and Freedom</i>, p. 247.</span> </li> <li id="cite_note-Tully,_p._96-49"><span class="mw-cite-backlink">^ <a href="#cite_ref-Tully,_p._96_49-0"><sup><i><b>a</b></i></sup></a> <a href="#cite_ref-Tully,_p._96_49-1"><sup><i><b>b</b></i></sup></a></span> <span class="reference-text">Tully, <i>On Global Citizenship</i>, p. 96.</span> </li> <li id="cite_note-50"><span class="mw-cite-backlink"><b><a href="#cite_ref-50">^</a></b></span> <span class="reference-text">Tully, <i>On Global Citizenship</i>, p. 96</span> </li> <li id="cite_note-51"><span class="mw-cite-backlink"><b><a href="#cite_ref-51">^</a></b></span> <span class="reference-text">"Democratic citizens have learned from this depressing history that distrust and violence beget distrust and violence and from the history of nonviolence that there is another more powerful way that leads to peace," Tully, <i>Public Philosophy II</i>, p. 295.</span> </li> <li id="cite_note-52"><span class="mw-cite-backlink"><b><a href="#cite_ref-52">^</a></b></span> <span class="reference-text">Tully, <i>On Global Citizenship</i>, p. 99.</span> </li> <li id="cite_note-53"><span class="mw-cite-backlink"><b><a href="#cite_ref-53">^</a></b></span> <span class="reference-text">Tully, <i>Freedom and Democracy</i>, p. 240</span> </li> <li id="cite_note-54"><span class="mw-cite-backlink"><b><a href="#cite_ref-54">^</a></b></span> <span class="reference-text">Tully, <i>On Global Citizenship</i>, p. 97. On the "transformative power of nonviolence," see especially <i>On Global Citizenship</i>, pp. 306–308: confronting violence with nonviolence "is often considered the fundamental transformative power of non-violence since it transforms the opponents and the relationship between them from one mode of being to another. Along with constructive programmes it is at the core of Gandhi’s Satyagraha. It is called the jiu-jitsu logic of non-violence because it uses the movements and dis-equilibrium of the opponent to bring about the transformation. The non-violent actors are not only offering and suggesting a non-violent alternative in which they can combine their energy and work together rather than wasting it in futile conflict, they also manifest this alternative in their interaction and envelope the violent others in these non-violent and potentially transformative relationships. They are being peace and making peace at one and the same time. Most of the more complex and mediated techniques and strategies of non-violent agonistics are derived from and extend the bodily logic of interaction and transformation of this famous phenomenological prototype. [citing <a href="/wiki/Richard_Gregg_(social_philosopher)" title="Richard Gregg (social philosopher)">Richard Gregg</a>'s 1934 <i>The Power of Nonviolence</i>] The other technique that is equally important is non-cooperation. As we have seen, the civic tradition claims that unjust regimes rest not on violence or <a href="/wiki/Manufacturing_Consent" title="Manufacturing Consent">manufactured consensus</a> but on cooperation in the sense of compliance. Therefore, the basic technique of dealing with an unjust regime from Étienne de la Boétie to the Egyptian Spring and non-violent Intifada is to withdraw cooperation in the everyday reproduction of the unjust system of cooperation," Tully, <i>On Global Citizenship</i>, pp. 306–307.</span> </li> <li id="cite_note-55"><span class="mw-cite-backlink"><b><a href="#cite_ref-55">^</a></b></span> <span class="reference-text">"Civic citizens are thus 'caretakers' of the goods of the dwelling places in which they live. In so doing, they dissolve the modernist distinction between culture and nature that separates civics from the places in which it is enacted. Every locale and network of locales of civic activity is not only culturally diverse but also a place in the natural world with its web of relationships of biological and ecological diversity. They see the interactive and interdependent relationships between humans and nature as similar in kind to human relationships, and they attend to and care for them in similar ways. They listen and respond carefully to nature as a living being (Gaia) in their ecological sciences and daily practices of treading lightly. Civic citizens realise that this non-metaphorical field of possibilities in human/natural relationships and its limited Spielraum is the ground of all others. They are Gaia citizens," Tully, <i>Public Philosophy II</i>, p. 293.</span> </li> <li id="cite_note-56"><span class="mw-cite-backlink"><b><a href="#cite_ref-56">^</a></b></span> <span class="reference-text">Tully, <i>Public Philosophy II</i>, p. 293; Tully, <i>On Global Citizenship</i>, p. 93; Tully, "Trust, Mistrust and Distrust in Diverse Societies," in <i>Trust and Distrust in Diverse Societies</i>, ed. by Dimitrios Karmis, forthcoming; Tully, "Reconciliation Here on Earth," forthcoming (<a rel="nofollow" class="external text" href="https://www.youtube.com/watch?v=QGzGvxvHz2o">video</a> of talk).</span> </li> <li id="cite_note-57"><span class="mw-cite-backlink"><b><a href="#cite_ref-57">^</a></b></span> <span class="reference-text">Tully, <i>On Global Citizenship</i>, p. 93; Tully, "Trust in Diverse Societies," forthcoming; Tully, "Reconciliation Here on Earth," forthcoming.</span> </li> <li id="cite_note-58"><span class="mw-cite-backlink"><b><a href="#cite_ref-58">^</a></b></span> <span class="reference-text">"Just as the living earth consists of gift-reciprocity relationships that sustain the living members, so humans should relate to the living earth and each other in their social relationships in the same general way," Tully, "Reconciliation Here on Earth," forthcoming; and "Moreover, Indigenous peoples insist that they did not invent this system. Rather, like life and earth scientists today, they observe the gift-reciprocity relationship in the symbiotic and symbiogenetic ecological relationships of interdependency that co-sustain and co-evolve non-human forms of life, and they learn from this how human associations should relate to each other," Tully, "Trust in Diverse Societies," forthcoming.</span> </li> <li id="cite_note-59"><span class="mw-cite-backlink"><b><a href="#cite_ref-59">^</a></b></span> <span class="reference-text">"The canoe is everywhere humans and non-humans dwell together. Wherever we are, we are symbiotically interdependent in the way the passengers are in the canoe. This is why we have responsibilities to respect each other and our diverse ways of living, because, as a matter of fact, they all support each other, like an old growth forest. But, in order to see this, we need to listen patiently to each other and see how the diversity looks from different perspectives, as they are doing," Tully, "Reconciliation Here on Earth," forthcoming.</span> </li> <li id="cite_note-60"><span class="mw-cite-backlink"><b><a href="#cite_ref-60">^</a></b></span> <span class="reference-text">"Whether the partners generate trustful and peaceful relationships through virtuous cycles of reciprocal interaction or distrustful and aggressive relationships through vicious cycles of antagonism depends in part on whether they become aware of this interweaving of their identities in the course of their interactions or whether they hold fast to atomism: the false belief that their individual and collective identities exist prior to and independent of encounter and interaction," Tully, "Trust in Diverse Societies," forthcoming. And "The aim is to work together to transform unsustainable relationships into conciliatory and sustainable ones: that is, to transform a vicious social system into a virtuous social system that sustains the ways of life of all affected," Tully, "Reconciliation Here on Earth," forthcoming.</span> </li> </ol></div></div> <div class="mw-heading mw-heading2"><h2 id="Further_reading">Further reading</h2><span class="mw-editsection"><span class="mw-editsection-bracket">[</span><a href="/w/index.php?title=James_Tully_(philosopher)&action=edit&section=15" title="Edit section: Further reading"><span>edit</span></a><span class="mw-editsection-bracket">]</span></span></div> <ul><li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFArmitage2011" class="citation journal cs1">Armitage, David (February 2011). "Probing the Foundations of Tully's Public Philosophy". <i>Political Theory</i>. <b>39</b> (1): 124–130. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1177%2F0090591710386552">10.1177/0090591710386552</a>. <a href="/wiki/S2CID_(identifier)" class="mw-redirect" title="S2CID (identifier)">S2CID</a> <a rel="nofollow" class="external text" href="https://api.semanticscholar.org/CorpusID:144301544">144301544</a>.</cite><span title="ctx_ver=Z39.88-2004&rft_val_fmt=info%3Aofi%2Ffmt%3Akev%3Amtx%3Ajournal&rft.genre=article&rft.jtitle=Political+Theory&rft.atitle=Probing+the+Foundations+of+Tully%27s+Public+Philosophy&rft.volume=39&rft.issue=1&rft.pages=124-130&rft.date=2011-02&rft_id=info%3Adoi%2F10.1177%2F0090591710386552&rft_id=https%3A%2F%2Fapi.semanticscholar.org%2FCorpusID%3A144301544%23id-name%3DS2CID&rft.aulast=Armitage&rft.aufirst=David&rfr_id=info%3Asid%2Fen.wikipedia.org%3AJames+Tully+%28philosopher%29" class="Z3988"></span></li> <li><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1238218222"><cite id="CITEREFTemelini2014" class="citation journal cs1">Temelini, Michael (2014). "Dialogical Approaches to Struggles Over Recognition and Distribution". <i>Critical Review of International Social and Political Philosophy</i>. <b>17</b> (4): 423–447. <a href="/wiki/Doi_(identifier)" class="mw-redirect" title="Doi (identifier)">doi</a>:<a rel="nofollow" class="external text" href="https://doi.org/10.1080%2F13698230.2013.763517">10.1080/13698230.2013.763517</a>. <a href="/wiki/S2CID_(identifier)" class="mw-redirect" title="S2CID (identifier)">S2CID</a> <a rel="nofollow" class="external text" href="https://api.semanticscholar.org/CorpusID:144378936">144378936</a>.</cite><span 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href="https://www.uvic.ca/socialsciences/politicalscience/people/emeritusfaculty/tullyjim.php">James Tully's webpage, University of Victoria </a></li> <li><a rel="nofollow" class="external text" href="https://philpeople.org/profiles/james-tully">James Tully's PhilPeople / PhilPapers webpage</a></li></ul> <div class="navbox-styles"><link rel="mw-deduplicated-inline-style" href="mw-data:TemplateStyles:r1129693374"><style data-mw-deduplicate="TemplateStyles:r1236075235">.mw-parser-output .navbox{box-sizing:border-box;border:1px solid #a2a9b1;width:100%;clear:both;font-size:88%;text-align:center;padding:1px;margin:1em auto 0}.mw-parser-output .navbox .navbox{margin-top:0}.mw-parser-output .navbox+.navbox,.mw-parser-output .navbox+.navbox-styles+.navbox{margin-top:-1px}.mw-parser-output .navbox-inner,.mw-parser-output .navbox-subgroup{width:100%}.mw-parser-output .navbox-group,.mw-parser-output .navbox-title,.mw-parser-output .navbox-abovebelow{padding:0.25em 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