Lecture
2
Cultural Relativism
Introduction:
“
Cultural relativism is the view that moral beliefs and practices
vary with and depend upon the human needs and social conditions of
particular cultures, so that no moral beliefs can be universally
true. There can be no universal ‘oughts’” (Holmes,
1984; pg. 16). In this lesson, we will explore the limits of this
moral system which is based on what is happening around the person.
Implications of the moral system as well as the limitations for education
and educators will also be explored.
Defining Cultural Relativism:
Cultural relativists argue for their position because they
see a diversity of practice across a variety of cultures, or because
they believe any individual’s view of morality is dependent
upon the culture in which they live and move. The diversity argument
maintains that there are few if any universal elements of moral
practice across all cultures. That is, cultures do not have moral
precepts in common because they each determine their own. This
argument is at least partially specious. As we have seen in lesson
one, while not all cultures educate in the same way, all cultures
do educate in some manner. Furthermore, although different cultures
define incest differently, prohibitions against incest are nearly
universal. In addition, most cultures have some kind of regulation
against killing. Recent capital murder trials illustrate specific
differences between the United States of America and France, but
never-the-less, neither culture allows unregulated killing. Thus,
while cultures may not have specific moral rules in common, there
are general principles that are readily distinguishable as common.
A high value on some form of education, prohibitions against incest,
and killing are three general moral principles or values that most
cultures accept.
Cultural relativists also argue for their position by maintaining
the dependence of any individual’s position upon the culture
in which they exist. While it is true that our cultures are tremendously
influential, they are not universally so. Humans do have a free will
that allows them to make choices to go against the culture in which
they live and work. There are many historical examples of such figures.
Drawing upon the Bible as a reference, certainly the prophet Moses
stood firmly against the culture in which he lived and worked. Raised
as an Egyptian, he took the part of a Jewish slave against the Egyptian
overseer. Later in his life, he stood against Pharaoh himself demanding
freedom for the Jewish people—who he now called “my people.” He
stood so firmly against his culture of upbringing that he was literally
chased across the sea! Plato tells us of another example in the life
of Socrates who argued vehemently against the relativist views common
among the sophists of his day. In fact, some have argued that Socrates
himself was a literary tool used by Plato to take unpopular stands.
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Perhaps even more compelling is the argument between what should
be versus what is. Cultural relativism takes its shape from what
is actually occurring in a culture at any given time. An ethical
system on the other hand, is supposed to give guidance to an individual
in deciding what should be occurring. That is, any ethicist should
be concerned with what people ought to do rather than what they actually
are doing. Cultural relativism tries to define what people ought
to do only in reference to what they do. How can there be dreams
of a better life if we define it only in terms of what is?
We see then, that neither the diversity argument nor the dependence
argument holds in terms of cultural relativism as a viable basis
for moral decision making. Furthermore, the system is fatally flawed
because of its dependence on what is to define what ought to be.
What value then might this ethical system have for education?
Cultural
Relativism and Education:
Understanding cultural relativism and its limitations is critical
for the educator. There are two primary reasons. First of all,
recognizing the limitation of the diversity argument allows an
educator to find and share transcendent principles with persons
from another culture. In the highly diverse urban culture currently
exploding across the world, persons from a wide variety of cultures
are thrown together for education, business, recreation, living
arrangements, families, and in many other settings. Simply to survive
in such a highly diverse culture, a person must be able to relate
to persons from a large variety of cultures and maintain a high
confidence in the worth of their own heritage. Realizing that there
are universal principles of morality that transcend culture, at
least in the general if not the specific, helps equip an individual
for the task of facing such a diverse world. Part of the educator’s
task is to accomplish that for himself/herself and to assist his/her
students to a similar apprehension of moral principle.
In a similar vein, understanding the limitations of the dependency
argument for cultural relativism can be very liberating for the educator.
Certainly education carries its own culture. Occasionally, some would
argue now more than ever, the culture of education needs a prophetic
voice to sound against the wrongs it perpetuates. Knowing that one
isn’t dependent upon the values and moral standards of his/her
culture frees one to that end.
Conclusion:
Cultural relativism is not a viable moral system. However,
understanding the primary arguments for cultural relativism along
with their attendant weaknesses helps to equip an educator for
a more well-rounded approach to education. Understanding that contrary
to the belief of the cultural relativist, that although they may
vary in the particular, there are universal principles of moral
behavior, and that one’s moral belief and behavior isn’t
necessarily dependent on their culture can free one to act independently.
Discussion questions:
- Can you paraphrase the diversity argument for cultural relativism?
What universal moral principles can you identify?
- Can you paraphrase the dependence argument for cultural
relativism? What examples of independence can you remember?
- Do you hear prophetic voices in education today? Who?
If not, is there a need for a prophet in education?
What areas need the prophet ’s voice? What could you do
to raise that voice?
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