Book contents
- Frontmatter
- Contents
- List of contributors
- Preface
- 1 Introduction
- 2 Principles of cosmopolitan order
- 3 Territorial justice and global redistribution
- 4 International justice and the basic needs principle
- 5 Cosmopolitans, cosmopolitanism, and human flourishing
- 6 Global justice, moral development, and democracy
- 7 A cosmopolitan perspective on the global economic order
- 8 In the national interest
- 9 Cosmopolitan respect and patriotic concern
- 10 Persons' interests, states' duties, and global governance
- 11 The demands of justice and national allegiances
- 12 Cosmopolitanism and the compatriot priority principle
- 13 Beyond the social contract: capabilities and global justice
- 14 Tolerating injustice
- 15 Cosmopolitan hope
- Bibliography
- Index
2 - Principles of cosmopolitan order
Published online by Cambridge University Press: 04 December 2009
- Frontmatter
- Contents
- List of contributors
- Preface
- 1 Introduction
- 2 Principles of cosmopolitan order
- 3 Territorial justice and global redistribution
- 4 International justice and the basic needs principle
- 5 Cosmopolitans, cosmopolitanism, and human flourishing
- 6 Global justice, moral development, and democracy
- 7 A cosmopolitan perspective on the global economic order
- 8 In the national interest
- 9 Cosmopolitan respect and patriotic concern
- 10 Persons' interests, states' duties, and global governance
- 11 The demands of justice and national allegiances
- 12 Cosmopolitanism and the compatriot priority principle
- 13 Beyond the social contract: capabilities and global justice
- 14 Tolerating injustice
- 15 Cosmopolitan hope
- Bibliography
- Index
Summary
Cosmopolitanism is concerned to disclose the ethical, cultural, and legal basis of political order in a world where political communities and states matter, but not only and exclusively. In circumstances where the trajectories of each and every country are tightly entwined, the partiality, one-sidedness and limitedness of “reasons of state” need to be recognized. While states are hugely important vehicles to aid the delivery of effective regulation, equal liberty, and social justice, they should not be thought of as ontologically privileged. They can be judged by how far they deliver these public goods and how far they fail; for the history of states is marked, of course, not just by phases of bad leadership and corruption but also by the most brutal episodes. A cosmopolitanism relevant to our global age must take this as a starting point, and build an ethically sound and politically robust conception of the proper basis of political community, and of the relations among communities.
Two accounts of cosmopolitanism bear on its contemporary meaning. The first was set out by the Stoics, who were the first to refer explicitly to themselves as cosmopolitans, seeking to replace the central role of the polis in ancient political thought with that of the cosmos in which humankind might live together in harmony (Horstmann, 1976). The Stoics developed this thought by emphasizing that we inhabit two worlds – one which is local and assigned to us by birth and another which is “truly great and truly common” (Seneca).
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- Information
- The Political Philosophy of Cosmopolitanism , pp. 10 - 27Publisher: Cambridge University PressPrint publication year: 2005
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