“A large plural society cannot be governed without recognizing that, transcending its plural interests, there is a rational order with a superior common law.”

Source: No Longer Human

Nobel Address (1991)

In a speech on Democratic Development, Pluralism and Civil Society delivered at the Nobel Institute, Oslo, Norway (7 April 2005). http://www.akdn.org/speech/nobel-institute-oslo

Free speech in an age of identity politics (2015)
Context: In plural societies, it is both inevitable and important that people offend the sensibilities of others. Inevitable, because where different beliefs are deeply held, clashes are unavoidable. Almost by definition such clashes express what it is to live in a diverse society. And so they should be openly resolved [rather] than suppressed in the name of ‘respect’ or ‘tolerance’. And important because any kind of social change or social progress means offending some deeply held sensibilities.

Martin Gilens and Benjamin I. Page, "Testing Theories of American Politics: Elites, Interest Groups, and Average Citizens," Perspectives on Politics, vol. 12, no. 3 (September 2014)

A Pluralistic Universe (1909), Lecture VII
1900s
Context: Pluralism lets things really exist in the each-form or distributively. Monism thinks that the all-form or collective-unit form is the only form that is rational. The all-form allows of no taking up and dropping of connexions, for in the all the parts are essentially and eternally co-implicated. In the each-form, on the contrary, a thing may be connected by intermediary things, with a thing with which it has no immediate or essential connexion. It is thus at all times in many possible connexions which are not necessarily actualized at the moment. They depend on which actual path of intermediation it may functionally strike into: the word "or" names a genuine reality. Thus, as I speak here, I may look ahead or to the right or to the left, and in either case the intervening space and air and ether enable me to see the faces of a different portion of this audience. My being here is independent of any one set of these faces.
If the each-form be the eternal form of reality no less than it is the form of temporal appearance, we still have a coherent world, and not an incarnate incoherence, as is charged by so many absolutists.

Source: The social system (1951), p. 15

Address by His Highness the Aga Khan to the 2006 Convocation of the Aga Khan University, Karachi, Pakistan (2 December 2006)]

Sécher: déi, déi empfänken an also doheem sinn, an déi, déi sech wëllen integréieren, musse gewëllt sinn, openeen zouzegouen. Dobäi muss all Säit d’Basisregelen vun eiser Gesellschaft, eis demokratesch Idealer, eis Liewensaart an eise kulturelle Pluralismus bereet sinn ze respektéieren. Ouni dat geet et net. <br class="br">Speech on National Day, http://www.monarchie.lu/fr/actualites/discours/2014/06/23062014-fetnat/index.html (23 June 2014) <br class="br">Luxembourg, Immigration