By Seyla Benhabib
In those very important lectures, unusual political thinker Seyla Benhabib argues that because the UN assertion of Human Rights in 1948, now we have entered a section of world civil society that's ruled by way of cosmopolitan norms of common justice--norms that are tough for a few to just accept as valid in view that they're occasionally in clash with democratic beliefs. In her first lecture, Benhabib argues that this pressure can by no means be absolutely resolved, however it might be mitigated in the course of the renegotiation of the twin commitments to human rights and sovereign self-determination. Her moment lecture develops this concept intimately, with distinct connection with contemporary advancements in Europe (for instance, the banning of Muslim head scarves in France). the ecu has obvious the substitute of the normal 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 whilst. the amount additionally incorporates a noticeable creation through Robert publish, the quantity editor, and contributions via Bonnie Honig (Northwestern University), Will Kymlicka (Queens University), and Jeremy Waldron (Columbia institution of Law).
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Extra info for Another Cosmopolitanism (The Berkeley Tanner Lectures)
223]. For a comprehensive account of the status of international law, and of the underlying philosophical puzzles associated with it, see Marti Koskenniemi, The Gentle Civilizer of Nations: The Rise and Fall of 40 • Seyla Benhabib International Law 1870–1960 (Cambridge: Cambridge University Press, 2001), pp. 39–54. For Arendt and Jaspers in the continental tradition, the relevant reference points would be Max Weber’s and Hans Kelsen’s rather than Austin’s or Hobbes’s views. See Hans Kelsen, Pure Theory of Law , trans.
This is the core tension, even if not contradiction, between democratic self-determination and the norms of cosmopolitan justice. 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).
I do so, not because I agree with Arendt, but because I believe that this anxiety must be faced by any serious deliberative democrat. 10 Because the discourse theory of ethics articulates a universalist moral standpoint, it cannot limit the scope of the moral conversation only to those who reside within nationally recognized boundaries; it views the moral conversation as potentially including all of humanity. Put sharply, every person, and every moral agent, who has interests and whom my actions and the consequences of my actions can impact and affect in some manner or another is potentially a moral conversation partner with me: I have a moral obligation to justify my actions with reasons to this individual or to the representatives of this being.