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The article discusses the paper "Future Issues in Business Social Responsibilities," by Dean McGuire, regarding the concept of corporate social responsibility and the state of the free enterprise s...

In this paper I will consider the relationship between cultural pluralism and moral education. I will first outline necessary condi tions for a society to be culturally pluralistic, and will then attempt to outline conditions for an ideal culturally pluralistic society. These conditions, particularly the conditions for an ideal culturally plural istic society, suggest approaches to moral education. Implicit in the conditions are certain moral values which can be taught and can have a central place in moral education. The outline of an ideal cul turally pluralistic society and the moral values implicit in the out line suggest reasons for adopting ideal cultural pluralism as a model for a democratic society. Before examining the relationship between cultural pluralism and moral education, I will consider the question of what cultural pluralism is. Is cultural pluralism the only kind of pluralism possible in a society? If not, what other kinds of pluralism are there, and how would cultural pluralism differ from them? What cultural pluralism is can best be stated by outlining conditions which must be present for a society to be identified as a culturally pluralistic society. An outline of these conditions would also show how cultural plural ism differs from other types of pluralism. A culturally pluralistic society is not simply a society which is politically pluralistic, although it is difficult to see how a cul turally pluralistic society could exist without some form of political pluralism. A politically pluralistic society can be defined as one in which decisions result from the interactions of a variety of interest groups, with some measure of equality existing among the interest groups. Through the give and take between interest groups, the interests of individuals can be represented and considered in the process of decision making.1 A society could be politically pluralistic

A major weakness in many treatments of the models, historical or contemporary, which delineate the preferred goals of interethnic and interracial adjustment in America has been the omission of separatist models. This paper focuses on certain extreme separatist models proposed in regard to black-white adjustment, first by examining the historical background, then by re-analyzing recent survey data to assess the extent to which rank-and-file white and black Americans support separatist solutions. Demographic and attitudinal correlates of separatism are also systematically examined. In the light of the surprisingly strong white support for separatism found in the survey data, the conclusion raises some questions about Parsons' view of the ongoing inclusion process.

While ethnic pluralism is becoming an increasingly important ideology, formal education to strengthen ethnicity has been largely ignored until recently. This paper investigates the effect of religious education on ethnic identification. Questionnaire data were provided by 183 Jewish men aged 22-29 who resided in St. Paul. Analysis of these data indicates that Jewish education has a "mild but lasting" independent effect on Jewish identification. Relevant childhood and adolescent socialization variables (Jewish activities, father's religiosity, and familial expectations for participation in Jewish activities) do not confound this relationship. Three relevant variables concerning the respondent's adult structural characteristics (synagogue membership, Jewish organizational involvement, and secular education) were used to specify the magnitude of this relationship in various contexts. Most important in this analysis is the finding that the relationship between Jewish education and Jewish identification increases with increases in secular education. Implications of this study are considered and suggestions for further research are offered. Of the three ideologies of ethnic relations in American society described by Gordon (1964),' cultural pluralism is becoming more ascendant. This pluralism evolved from the ostensibly open-door policy of welcoming European immigrant groups as long as they were ready to "accept their place" in American society and has come to include toleration of minor cultural differences, such as diet, music, and dance. In other words, cultural differences of an esthetic nature which are not crucial to the functioning of society, as are direct concerns with wealth, power, and prestige, are tolerated. On the other hand, structural differences according to race are demanded (Gordon, 1964). There is however, one major area, religion, in which separate Protestant, Catholic, and Jewish structures have been voluntarily accepted (Herberg, 1960). While education within one of the ma

try to extract from my Southern-life experiences both the meaning and the direction that was in them. I knew that to be able to help a student in the classroom, I would have to know the student as a person. That meant that I had to know myself. There is a line from a current Barbra Streisand hit song which says, "What is too painful to remember, we choose to forget." And that had been my choice. Actually electing to examine my cultural history was my most necessary, most progressive step toward cultural awareness. It seems the procedure itself was less important than the courage it took for me to say, "I need to do this." My belated recognition of that need came during the time I was first reading the black poets. In graduate school, I had to write a paper in response to that poetry. An honest evaluation of my judgement and a tentative understanding of the poetry required my coming to terms with where they were as blacks and poets and where I was as a white and a teacher. The results of that search