Another Cosmopolitanism

In these two important lectures, distinguished political philosopher Seyla Benhabib argues that since the UN Declaration of Human Rights in 1948, we have entered a phase of global civil society which is governed by cosmopolitan norms of universal justice -- norms which are difficult for some to accept as legitimate since they are in conflict with democratic ideals. In her first lecture, Benhabib argues that this tension can never be fully resolved, but it can be mitigated through the renegotiation of the dual commitments to human rights and sovereign self-determination. Her second lecture develops this idea in detail, with special reference to recent developments in Europe (for example, the banning of Muslim head scarves in France). The EU has seen the replacement of the traditional unitary model of citizenship with a new model that disaggregates the components of traditional citizenship, making it possible to be a citizen of multiple entities at the same time. The volume also contains a substantive introduction by Robert Post, the volume editor, and contributions by Bonnie Honig (Northwestern University), Will Kymlicka (Queens University), and Jeremy Waldron (Columbia School of Law).

“A brilliant and humane philosophy for our confused age.”—Samantha Power, author of A Problem from Hell Drawing on a broad range of disciplines, including history, literature, and philosophy—as well as the author's own experience of life on three continents—Cosmopolitanism is a moral manifesto for a planet we share with more than six billion strangers.

Wim Vandekerckhove and Stan van Hooft The philosopher, Diogenes the Cynic, in the fourth century BCE, was asked where he came from and where he felt he belonged. He answered that he was a “citi- 1 zen of the world” (kosmopolitês) . This made him the rst person known to have described himself as a cosmopolitan. A century later, the Stoics had developed that concept further, stating that the whole cosmos was but one polis, of which the order was logos or right reason. Living according to that right reason implied showing goodness to all of human kind. Through early Christianity, cosmopolitanism was given various interpretations, sometimes quite contrary to the inclusive notion of the Stoics. Augustine’s interpretation, for example, suggested that only those who love God can live in the universal and borderless “City of God”. Later, the red- covery of Stoic writings during the European Renaissance inspired thinkers like Erasmus, Grotius and Pufendorf to draw on cosmopolitanism to advocate world peace through religious tolerance and a society of states. That same inspiration can be noted in the American and French revolutions. In the eighteenth century, enlig- enment philosophers such as Bentham (through utilitarianism) and Kant (through universal reason) developed new and very different versions of cosmopolitanism that serve today as key sources of cosmopolitan philosophy. The nineteenth century saw the development of new forms of transnational ideals, including that of Marx’s critique of capitalism on behalf of an international working class.

Presents an argument that since the UN Declaration of Human Rights in 1948, we have entered a phase of global civil society which is governed by cosmopolitan norms of universal justice - norms which are difficult for some to accept as legitimate since they are in conflict with democratic ideals.

The cosmopolitan political tradition defines people not according to nationality, family, or class but as equally worthy citizens of the world. Martha Nussbaum pursues this “noble but flawed” vision, confronting its inherent tensions over material distribution, differential abilities, and the ideological conflicts inherent to pluralistic societies.

Main description: Over the past years global justice has established itself as one of the new and most promising frontiers of political theory. Sovereign Justice collects valuable contributions from scholars of both continental and analytic tradition, and aims to investigate into the relationship between global justice and the nation state. It deals with the moral relevance of national boundaries and cosmopolitanism, and takes into account the most influential traditions that shape current approaches to the subject, especially those descending from Rawls and Kant.

The term cosmopolitan is increasingly used within different social, cultural and political settings, including academia, popular media and national politics. However those who invoke the cosmopolitan project rarely ask whose experience, understanding, or vision of cosmopolitanism is being described and for whose purposes? In response, this volume assembles contributors from different disciplines and theoretical backgrounds to examine cosmopolitanism’s possibilities, aspirations and applications—as well as its tensions, contradictions, and discontents—so as to offer a critical commentary on the vital but often neglected question: whose cosmopolitanism? The book investigates when, where, and how cosmopolitanism emerges as a contemporary social process, global aspiration or emancipatory political project and asks whether it can serve as a political or methodological framework for action in a world of conflict and difference.

Today, more than at any other point in history, we are aware of the cultural impact of global processes. This has created new possibilities for the development of a cosmopolitan culture but, at the same time, it has created new risks and anxieties linked to immigration and the accommodation of strangers. This book examines how the images of the terrorist and the refugee, by being dispersed across almost all aspects of social life, have resulted in the production of ‘ambient fears’, and it explores the role of artists in reclaiming the conditions of hospitality. Since 9/11 contemporary artists have confronted the issues of globalization by creating situations in which strangers can enter into dialogue with each other, collaborating with diverse networks to forms new platforms for global knowledge. Such knowledge does not depend upon the old model of establishing a supposedly objective and therefore universal framework, but on the capacity to recognize, and mutually negotiate, situated differences. From artworks that incorporate new media techniques to collective activism Papastergiadis claims that there is a new cosmopolitan imaginary that challenges the conventional divide between art and politics. Through the analysis of artistic practices across the globe this book extends the debates on culture and cosmopolitanism from the ethics of living with strangers to the aesthetics of imagining alternative visions of the world. Timely and wide-ranging, this book will be essential reading for students and scholars in sociology and cultural studies and will be of interest to anyone concerned with the changing forms of art and culture in our contemporary global age.

Contemporary Cosmopolitanism is the first, much-needed, introduction to contemporary political cosmopolitanism. Although it has its roots in classical philosophy and politics, Cosmopolitanism has undergone a major revival in the last forty years, stirring far-reaching and intense international debates. Cosmopolitanism is a way of thought and life which entails an identification of the individual with the whole humankind, and implies a moral obligation to promote social and political justice at the global level. Contemporary cosmopolitanism reflects a global state that is already in itself highly cosmopolitan, and represents an attempt to solve the new problems raised by this situation, to reappraise a number of traditional conceptual categories in the light of changes having already occurred or that are still taking place, to develop new ones, as well as to encourage and guide political-institutional reform projects. Taraborrelli provides clear descriptions of the three main forms of contemporary cosmopolitanism – moral, political-legal and cultural – described through the thought of various figures representative of the more significant approaches: Appiah, Archibugi, Beitz, Benhabib, Bhabha, Held, Kaldor, Nussbaum, Pogge, Sousa Santos. This book provides a sound and comprehensive basis for the study of cosmopolitanism, ideal as a starting point for the discussion of issues of widespread interest such as human rights, global justice, migration, multiculturalism.

This volume is an important contribution to our understanding of global pandemics in general and Covid-19 in particular. It brings together the reflections of leading social and political scientists who are interested in the implications and significance of the current crisis for politics and society. The chapters provide both analysis of the social and political dimensions of the Coronavirus pandemic and historical contextualization as well as perspectives beyond the crisis. The volume seeks to focus on Covid-19 not simply as the terrain of epidemiology or public health, but as raising fundamental questions about the nature of social, economic and political processes. The problems of contemporary societies have become intensified as a result of the pandemic. Understanding the pandemic is as much a sociological question as it is a biological one, since viral infections are transmitted through social interaction. In many ways, the pandemic poses fundamental existential as well as political questions about social life as well as exposing many of the inequalities in contemporary societies. As the chapters in this volume show, epidemiological issues and sociological problems are elucidated in many ways around the themes of power, politics, security, suffering, equality and justice. This is a cutting edge and accessible volume on the Covid-19 pandemic with chapters on topics such as the nature and limits of expertise, democratization, emergency government, digitalization, social justice, globalization, capitalist crisis, and the ecological crisis. Contents Notes on Contributors Preface Gerard Delanty 1. Introduction: The Pandemic in Historical and Global Context Part 1 Politics, Experts and the State Claus Offe 2. Corona Pandemic Policy: Exploratory Notes on its ‘Epistemic Regime’ Stephen Turner 3. The Naked State: What the Breakdown of Normality Reveals Jan Zielonka 4. Who Should be in Charge of Pandemics? Scientists or Politicians? Jonathan White 5. Emergency Europe after Covid-19 Daniel Innerarity 6. Political Decision-Making in a Pandemic Part 2 Globalization, History and the Future Helga Nowotny 7. In AI We Trust: How the COVID-19 Pandemic Pushes us Deeper into Digitalization Eva Horn 8. Tipping Points: The Anthropocene and COVID-19 Bryan S. Turner 9. The Political Theology of Covid-19: a Comparative History of Human Responses to Catastrophes Daniel Chernilo 10. Another Globalisation: Covid-19 and the Cosmopolitan Imagination Frédéric Vandenberghe & Jean-Francois Véran 11. The Pandemic as a Global Total Social Fact Part 3 The Social and Alternatives Sylvia Walby 12. Social Theory and COVID: Including Social Democracy Donatella della Porta 13. Progressive Social Movements, Democracy and the Pandemic Sonja Avlijaš 14. Security for Whom? Inequality and Human Dignity in Times of the Pandemic Albena Azmanova 15. Battlegrounds of Justice: The Pandemic and What Really Grieves the 99% Index