By Seyla Benhabib
In those vital lectures, unique political thinker Seyla Benhabib argues that because the UN statement of Human Rights in 1948, we have now entered a section of world civil society that is ruled via cosmopolitan norms of common justice--norms that are tough for a few to simply accept as valid for the reason that they're occasionally in clash with democratic beliefs. In her first lecture, Benhabib argues that this rigidity can by no means be absolutely resolved, however it will be mitigated throughout the renegotiation of the twin commitments to human rights and sovereign self-determination. Her moment lecture develops this concept intimately, with specified connection with contemporary advancements in Europe (for instance, the banning of Muslim head scarves in France). the european has obvious 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 encompasses a considerable creation via Robert put up, the amount editor, and contributions by means of Bonnie Honig (Northwestern University), Will Kymlicka (Queens University), and Jeremy Waldron (Columbia university of Law).
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Additional info for Another Cosmopolitanism (The Berkeley Tanner Lectures)
Humanitarian interventions deal with the treatment by nationstates of their citizens or residents; crimes against humanity and war crimes concern relations among enemies or opponents in nationally 30 • Seyla Benhabib bounded as well as extraterritorial settings. Transnational migrations, by contrast, pertain to the rights of individuals, not insofar as they are considered members of concrete bounded communities but insofar as they are human beings simpliciter, when they come into contact with, seek entry into, or want to become members of territorially bounded communities.
This cannot be refused, if such refusal would involve the destruction— Kant’s word here is “Untergang”—of the stranger. To refuse sojourn to victims of religious wars, to victims of piracy or ship-wreckage, when such refusal would lead to their demise, is untenable. What remains unclear in Kant’s discussion is whether such relations among peoples and nations involve acts of supererogation, which go beyond the reasonable demands of morality into the realm of altruism, or whether they entail a moral claim pertaining to the rights of humanity in the person of the other.
The distinguishing feature of the period we are in cannot be captured through the bon mots of ‘globalization’ and ‘empire’; rather, we are also facing the rise of an international human rights regime and the spread of cosmopolitan norms, while the relationship between state sovereignty and such norms is becoming more contentious and conﬂictual (IV). Such conﬂicts render starkly visible the ‘paradox of democratic legitimacy,’ namely, the necessary and inevitable limitation of democratic forms of representation and accountability in terms of the formal distinction between members and nonmembers (V).