of public recognition are complex because they often require two
different sets of attitudes: on the one hand, a group wants to be
recognized as having the same rights as everyone else. On the other
hand, a group wants the larger society to recognize its distinct cultural
identity and treat it in accordance with this identity. In this manner,
the concept of recognition entails both the politics of universalism
and the politics of difference.^15
Taylor’s own sympathies are with a moderate politics of difference
that dares to go against some, though not all, claims of modern
equality and autonomy. He claims that instead of homogenizing the
cultures through Western standards of liberalism we need to opt for a
‘greater harmony’within multiculturalism.^16 He does not outline this
option in detail but gives some examples. For instance, he considers
that the separation between church and state and the notion of
secularism are distinctly Christian cultural phenomena. For this
reason, Islam cannot consider Western liberalism as a culturally
neutral attitude. While Taylor observes some legitimate differences
between the Western and Islamic concepts of human rights, he
condemns the fatwa imposed on Salman Rushdie, because the right
to live is universal and not a matter of cultural difference.^17
The great impact of Taylor’s essay arises from his ability to handle
issues that continue to be debated in multicultural societies. Old
and new minorities become visible in political processes that aim at
granting recognition or refusing it. Politics thus becomes increasingly
a matter of group identity. At the same time, one must distinguish
between‘old’identity policies, typically represented by nationalistic
movements, and‘new’currents, typically represented by sexual minor-
ities or new immigrant groups. Taylor also manages to show that the
process of identity formation seeks and grants two different kinds of
recognition: in addition to the old liberalist claims of equal rights, the
new identity politics seeks recognition of distinct cultural identities.
While traditional liberal politics leads to a tacit segregation of various
subcultures within a seemingly equitable society, a politics of recogni-
tion can, at least in theory, obtain a more cohesive and stronger
affirmation of multiculturalism. If groups can recognize one another’s
(^15) Taylor 1995, 233–4. (^16) Taylor 1995, 255–6.
(^17) Taylor 1995, 248–9.
Introduction 7