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  1.  40
    Revisiting Contextualism in Political Theory: Putting Principles into Context.Tariq Modood & Simon Thompson - 2018 - Res Publica 24 (3):339-357.
    In this article, we articulate and defend a contextual approach to political theory. According to what we shall call ‘iterative contextualism’, context has two important roles to play in determining what is required by justice. First, it is through the exploration and evaluation of multiple contexts that general principles are devised, revised and refined. Second, significant weight should be given to the norms to be found in specific contexts because the people affected by those norms strongly identify with them. Having (...)
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  2.  9
    State-Religion Connections and Multicultural Citizenship.Tariq Modood - 2020 - In Jacob Levy, Jocelyn Maclure & Daniel Weinstock (eds.), Interpreting Modernity: Essays on the Work of Charles Taylor. Chicago: McGill-Queen's University Press. pp. 65-81.
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  3. Difference, Cultural Racism and Anti-Racism.Tariq Modood - 2000 - In Bernard Boxill (ed.), Race and Racism. Oxford University Press.
  4.  49
    The later Collingwood's alleged historicism and relativism.Tariq Modood - 1989 - Journal of the History of Philosophy 27 (1):101-125.
  5.  89
    What is important in theorizing tolerance today?Wendy Brown, Jan Dobbernack, Tariq Modood, Glen Newey, Andrew F. March, Lars Tønder & Rainer Forst - 2015 - Contemporary Political Theory 14 (2):159-196.
  6. Race and Higher Education.Tariq Modood & Tony Acland - 1999 - British Journal of Educational Studies 47 (1):76-77.
     
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  7.  34
    British Muslim Perspectives on Multiculturalism.Tariq Modood & Fauzia Ahmad - 2007 - Theory, Culture and Society 24 (2):187-213.
    We explore aspects of what it means to be a ‘moderate’ Muslim in Britain. Based on interviews with 21 Muslim intellectuals or those active in public or community debates, we examine what these Muslims think about multiculturalism. While there is a variety of views, the respondents are promulticulturalism as long as it includes faith as a dimension of ‘difference’, something they believe has only belatedly, tentatively and slowly happened in Britain. Most of the other aspects of the multicultural ideal and (...)
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  8.  34
    ‘Race’ in Britain and the Politics of Difference.Tariq Modood - 1996 - Royal Institute of Philosophy Supplement 40:177-190.
    It was only a few years ago that the central topic of academic political philosophy, at least in the English-speaking world, was distributive justice. The focus was very much on economic or material goods; the question being whether people were entitled to have what they had, or did justice require that someone else should have some of it. That the arguments about justice led to investigating the conceptions of self, rationality and community that underpinned them meant that the debate was (...)
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  9.  9
    Philosophy, history and civilization: interdisciplinary perspectives on R.G. Collingwood.David Boucher, James Connelly, Tariq Modood & R. G. Collingwood Society (eds.) - 1995 - Cardiff: University of Wales Press.
    This volume brings together academics from a variety of disciplines to discuss Collingwood's contributions to philosophy, aesthetics, philosophy of history, political philosophy and archaeological theory. It begins with a general survey of his contribution to history, politics and philosophy.
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  10. Philosophy, History and Civilization. Interdisciplinary Perspectives on R.G. Collingwood.David Boucher, James Connelly & Tariq Modood - 1996 - Tijdschrift Voor Filosofie 58 (4):771-773.
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  11.  19
    Practical politics and philosophical inquiry: A note.Dale Hall & Tariq Modood - 1979 - Philosophical Quarterly 29 (117):340-344.
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  12.  26
    British multiculturalism and the politics of representation.Tariq Modood - 2019 - Contemporary Political Theory 18 (3):199-201.
  13. Diskussion/Discussion.Tariq Modood - 1993 - Analyse & Kritik 15:87-91.
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  14.  27
    Differences in Moral Reasoning.Tariq Modood - 1982 - Philosophical Studies (Dublin) 29:157-185.
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  15.  18
    Differences in Moral Reasoning.Tariq Modood - 1982 - Philosophical Studies (Dublin) 29:157-185.
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  16.  5
    Differences in Moral Reasoning.Tariq Modood - 1982 - Philosophical Studies (Dublin) 29:157-185.
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  17.  28
    Ethnocentric political theory, secularism and multiculturalism.Tariq Modood, Rainer Bauböck, Joseph H. Carens, Sune Lægaard, Gurpreet Mahajan & Bhikhu Parekh - 2021 - Contemporary Political Theory 20 (2):447-479.
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  18.  40
    Introduction: Odd Ways of Being Secular.Tariq Modood - 2009 - Social Research: An International Quarterly 76 (4):1169-1172.
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  19.  51
    J.l. Mackie's moral scepticism.Tariq Modood - 1984 - Journal of Value Inquiry 18 (3):237-246.
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  20.  40
    Kymlicka on British Muslims.Tariq Modood - 1993 - Analyse & Kritik 15 (1):87-91.
    Will Kymlicka has recently (in Analyse & Kritik 14, 33-56) argued that western liberals are mistaken in assuming that religious pluralism presupposes a commitment to individual rights. He instances the millet system of the Ottoman Empire as a successful form of toleration based on group rather than individual rights. In the course of his argument he makes some remarks about British Muslims and arranged marriages, sexual segregation in education and the Rushdie Affair which are false or highly misleading though typical (...)
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  21.  1
    Kymlicka on British Muslims: A Rejoinder.Tariq Modood - 1993 - Analyse & Kritik 15 (1):97-99.
    I accept Kymlicka’s admission that his remarks on arranged marriages and sex-segregated education were misleading, and continue to contest his description of British Muslim perspectives on the Rushdie Affair. By not recognising that Muslims are adapting to western legal systems and political culture he contributes to a polarisation and fails to see that liberals do have something to be optimistic about.
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  22.  43
    Multiculturalism, securalism and the state.Tariq Modood - 1998 - Critical Review of International Social and Political Philosophy 1 (3):79-97.
  23.  14
    The multidimensional recognition of religion.Simon Thompson & Tariq Modood - forthcoming - Critical Review of International Social and Political Philosophy.
    In this article, we present a case for the recognition of multiple religions, arguing that states have a non-absolute duty to recognise religions which it is likely they should discharge along different dimensions and to different degrees. More concretely, we focus on several Western European states (or regions thereof), arguing that they would be more legitimate if they were to recognise an extensive range of faiths and ethno-religious groups. In order to make this argument, we deploy a method of iterative (...)
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