Another Cosmopolitanism (The Berkeley Tanner Lectures) by Seyla Benhabib

By Seyla Benhabib

In those vital lectures, individual political thinker Seyla Benhabib argues that because the UN assertion of Human Rights in 1948, now we have entered a section of worldwide civil society that is ruled by way of cosmopolitan norms of common justice--norms that are tricky for a few to just accept as valid because they're occasionally in clash with democratic beliefs. In her first lecture, Benhabib argues that this stress can by no means be totally resolved, however it will be mitigated during the renegotiation of the twin commitments to human rights and sovereign self-determination. Her moment lecture develops this concept intimately, with distinct connection with fresh advancements in Europe (for instance, the banning of Muslim head scarves in France). the ecu has obvious the alternative of the conventional unitary version of citizenship with a brand new version that disaggregates the elements of conventional citizenship, making it attainable to be a citizen of a number of entities even as. the amount additionally includes a sizeable creation via Robert put up, the quantity editor, and contributions by way of Bonnie Honig (Northwestern University), Will Kymlicka (Queens University), and Jeremy Waldron (Columbia college of Law).

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Cosmopolitanism and Discursive Scope The term ‘cosmopolitanism,’ along with ‘empire’ and ‘globalization,’ has become one of the keywords of our times. For some, cosmopolitanism signifies an attitude of enlightened morality that does not place 18 • Seyla Benhabib ‘love of country’ ahead of ‘love of mankind’ (Martha Nussbaum); for others, cosmopolitanism signifies hybridity, fluidity, and recognizing the fractured and internally riven character of human selves and citizens, whose complex aspirations cannot be circumscribed by national fantasies and primordial communities (Jeremy Waldron).

Richard Tuck, The Rights of War and Peace: Political Thought and International Order from Grotius to Kant (Cambridge: Cambridge University Press, 1999). 25. See Karl Jaspers, The Origin and Goal of History, trans. : Yale University Press, 1953), pp. 193–213. 26. The establishment of the European Union has been accompanied by a Charter of Fundamental Rights. The European Convention for the Protection of Human Rights and Fundamental Freedoms, which encompasses states that are not EU members as well, permits the claims of citizens of adhering states to be heard by a European Court of Human Rights.

At times, this is a concession to political realism on their part; more often though, and particularly for Kant and Arendt, the division of humankind into self-governing polities is not a factum brutum but has a value in itself. Whereas Jaspers is ultimately willing to abdicate republican self-governance and entertain the possibility of world government,25 neither Kant nor Arendt can reconcile world government with the values of private and public autonomy. Therefore, the tension between the demands of cosmopolitan justice and the values of republican self-governance is greatest in their work.

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