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As humanity becomes increasingly interconnected through globalization, the question of whether community is possible within culturally diverse societies has returned as a principal concern for contemporary thought. Lorenzo Simpson charges that the current discussion is stuck at an impasse-between postmodernism's fragmented notions of cultural difference and humanism's homogeneous versions of community. Simpson proposes an alternative-one that bridges cultural differences without erasing them. He argues that we must establish common aesthetic and ethical standards incorporating sensitivity to difference if we are to achieve cross-cultural understanding

As humanity becomes increasingly interconnected through globalization, the question of whether community is possible within culturally diverse societies has returned as a principal concern for contemporary thought. Lorenzo Simpson charges that the current discussion is stuck at an impasse-between postmodernism's fragmented notions of cultural difference and humanism's homogeneous versions of community. Simpson proposes an alternative-one that bridges cultural differences without erasing them. He argues that we must establish common aesthetic and ethical standards incorporating sensitivity to difference if we are to achieve cross-cultural understanding

In this thoughtful essay Wallulis argues that a rethinking of Gadamer's seminal claims about our historical situatedness is necessary if we are to have an adequate account of personal achievement. He argues that in stressing that we are the effect of tradition, Gadamer does not allow personal initiative its due. Wallulis wants to oppose a consciousness of "having been enabled" to what he sees as Gadamer's exclusive emphasis on a consciousness of being affected by history, as well as to Habermas's notion of a consciousness oriented towards emancipation, that is, towards overcoming pseudo-natural constraints and attaining complete self-transparency. While sympathetic to Gadamer's hermeneutic critique of Habermas, Wallulis wants to offer a corrective to Gadamer's one-sided focus and thereby to elaborate a "hermeneutic of life history" that does justice to personal achievement.