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Cultural relativism is the view that concepts and moral values must be understood in their own cultural context and not judged according to the standards of a different culture. [1] [2] It asserts the equal validity of all points of view and the relative nature of truth, which is determined by an individual or their culture. [3]
Alethic relativism (also factual relativism) is the doctrine that there are no absolute truths, i.e., that truth is always relative to some particular frame of reference, such as a language or a culture (cultural relativism), while linguistic relativism asserts that a language's structures influence a speaker's perceptions.
Cultural relativism as a methodological tool while conducting fieldwork, and as a heuristic tool while analyzing data. Boas argued that in order to understand "what is"—in cultural anthropology, the specific cultural traits (behaviors, beliefs, and symbols)—one had to examine them in their local context.
Moral relativism or ethical relativism (often reformulated as relativist ethics or relativist morality) is used to describe several philosophical positions concerned with the differences in moral judgments across different peoples and cultures. An advocate of such ideas is often referred to as a relativist.
On the one hand, discussions of the relativist fallacy that portray it as identical to relativism (e.g., linguistic relativism or cultural relativism) are themselves committing a commonly identified fallacy of informal logic—namely, begging the question against an earnest, intelligent, logically competent relativist. It is itself a fallacy to ...
Cultural relativism involves specific epistemological and methodological claims. Whether or not these claims require a specific ethical stance is a matter of debate. This principle should not be confused with moral relativism. Cultural relativism was in part a response to Western ethnocentrism. Ethnocentrism may take obvious forms, in which one ...
Yet another is relativist (cultural relativism), which sees different cultural groups as employing different conceptual schemes that are not necessarily compatible or commensurable, nor more or less in accord with external reality. [116] Another debate considers whether thought is a type of internal speech or is independent of and prior to ...
Farewell to Reason begins with a lengthy chapter on relativism. He distinguishes it from absolutism, or the view that some views are entirely truth and their alternatives are false, pluralism, where multiple views are held simultaneously without critical interaction, and scientific pluralism where different traditions must critically engage with one another. [3]