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The faculty that allows for such judgement is, Berlin insists, notmetaphysical, but ‘ordinary, empirical, andquasi-aesthetic’. This sense is distinct from any sort ofethical sense; it could be possessed or lacked by both virtuous andvillainous politicians. Recognition of the importance of this sense ofpolitical reality should not discourage the spirit of scientificenquiry or serve as an excuse for obscurantism. But it shoulddiscourage the attempt to transform political action into theapplication of scientific principles, and government into technocratic administration.
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Many multiculturalists argue not simply that cultural values are incommensurate, but that also that different cultures should be treated equal respect. The American scholar Iris Young, for instance, writes that 'groups cannot be socially equal unless their specific, experience, culture and social contributions are publicly affirmed and recognised.'
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In the area of political philosophy, the most widespread controversyover pluralism concerns its relationship to liberalism. This debateoverlaps with that regarding pluralism’s relationship to relativism,to the extent that liberalism is regarded as resting on a belief incertain universal values and fundamental human rights, a belief whichrelativism undermines. However, there are some who maintain that,while pluralism is distinct from, and preferable to, relativism, it isnevertheless too radical and subversive to be reconciled to liberalism(or, conversely, that liberalism is too universalistic or absolutistto be compatible with pluralism). The main proponent of this view, whois more responsible than any other thinker for the emergence and widediscussion of this issue, is John Gray (see, especially, Gray 1995).Gray asserts that pluralism is true, that pluralism underminesliberalism, and that therefore liberalism, at least as it hastraditionally been conceived, should be abandoned.
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In these cases, it is necessary to look at both sides of the information before reaching a decision, and this is what I have tried to do concerning China’s policies and political viewpoint of Tibet....
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Apart from his better-known writings on liberty and pluralism,Berlin’s political thought centred on two topics: the nature ofpolitical judgement, and the ethics of political action. Berlinaddressed the former subject both directly and through his writings onindividual statesmen who embodied models of different sorts ofsuccessful political judgement (for these, see the portraits collectedin Berlin 1998, and Hanley 2004).