By Seyla Benhabib
In those vital lectures, wonderful political thinker Seyla Benhabib argues that because the UN statement of Human Rights in 1948, we've entered a part of worldwide civil society that is ruled through cosmopolitan norms of common justice--norms that are tricky for a few to just accept as valid due to the fact they're occasionally in clash with democratic beliefs. In her first lecture, Benhabib argues that this pressure can by no means be totally resolved, however it should be mitigated during the renegotiation of the twin commitments to human rights and sovereign self-determination. Her moment lecture develops this concept intimately, with exact connection with fresh advancements in Europe (for instance, the banning of Muslim head scarves in France). the european has visible the substitute of the conventional unitary version of citizenship with a brand new version that disaggregates the parts of conventional citizenship, making it attainable to be a citizen of a number of entities even as. the amount additionally includes a considerable advent by means of Robert submit, the quantity editor, and contributions by means of Bonnie Honig (Northwestern University), Will Kymlicka (Queens University), and Jeremy Waldron (Columbia college of Law).
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Extra resources for Another Cosmopolitanism (The Berkeley Tanner Lectures)
Liberal democracies must learn to negotiate these paradoxes between the spread of cosmopolitan norms and the boundedness of democratic communities; that they can do so successfully is the topic, as well as the hope, of the second chapter. Notes 1. Hannah Arendt-Karl Jaspers Correspondence:1926–1969, ed. Lotte Kohler and Hans Saner, trans. Robert and Rita Kimber (New York: Harcourt Brace Jovanovich, 1992), pp. ” 2. ” Hannah Arendt, Eichmann in Jerusalem: A Report on the Banality of Evil, rev. and enl.
How 20 • Seyla Benhabib can one mediate legal and political norms with moral ones? Such a strategy of mediation is crucial to reclaiming dialogic universalism. Cosmopolitanism then is a philosophical project of mediations, not of reductions or of totalizations. Cosmopolitanism is not equivalent to a global ethic as such; nor is it adequate to characterize cosmopolitanism through cultural attitudes and choices alone. They may best be characterized as framing the ‘morality of the law,’ but in a global rather than a domestic context.
Democratic rule, unlike imperial dominion, is exercised in the name of some speciﬁc constituency and binds that constituency alone. Therefore, at the same time that the sovereign deﬁnes itself territorially, it also deﬁnes itself in civic terms. ” Women, slaves, and servants (many of who were women as well), propertyless white males, non-Christians, and nonwhite races historically were excluded from membership in the sovereign body and from the project of citizenship. ”38 The boundaries of the civic community are of two kinds then: on the one hand, these boundaries deﬁne the status of those who enjoy second-class citizenship status within the polity but who can be considered members of the sovereign people in virtue of cultural, familial, and religious attachments.