Human variability manifests itself in many forms, and cultural pluralism, which is one of these forms, is the theme of this chapter. However, before dealing with cultural pluralism, we need to frame it within the intellectual, scientific, and political debate developed in the last few decades on difference and diversity. Indeed, difference and diversity have become key topics both in the intellectual debate and in the political agenda of democratic regimes, as civil rights of minorities and multiculturalism have increased in visibility, voice, and complexity.The debate on multiculturalism is an interesting example of how to conceive of differences and diversity. Multiculturalism has been criticised for many reasons: emphasis on cultural difference and disregard of common values, radical cultural relativism, a notion of culture as a static essence, motivation to segregation and social fragmentation (Vertovec and Wessendorf 2010). Two main issues emerge from the debate, relevant both to the academic and the policy level. One is about how to deal with differences embodied by indigenous and national minorities and immigrant groups; the other is about the effects of diversity on society.The first issue has to do with different accounts of multiculturalism, which imply different notions of culture and of difference/diversity. Indeed, there is no one straightforward version of multiculturalism, but different versions of it, at least three, according to Levrau and Loobuyck (2018). The liberal egalitarian account claims that individuals, not groups, are entitled to rights, and that differences and pluralism are not about culture; cultural minorities should not be granted special cultural rights (Barry 2001), but should be treated on the universalistic basis of equal treatment: recognition of diversity is inversely proportional to social unity. A second account, proposed by communitarians such as Taylor (1992), acknowledges and emphasises cultural groups' diversity and moral authority, and considers cultures as the basis for significant group identity. The third account regards multiculturalism as connected to the development of new models of democratic citizenship, based on human rights ideals; contrary to the first account, cultural group rights can be granted-if they are