In this paper, I discuss globalisation as an empirical reality that is in a complex relation to its corresponding discourse and in a critical distance from the cosmopolitan ideal. I argue that failure to grasp the distinctions between globalisation, globalism, and cosmopolitanism derives from mistaken identifications of the Is with the Ought and leads to naïve and ethnocentric glorifications of the potentialities of globalisation. Conversely, drawing the appropriate distinctions helps us articulate a more critical approach to contemporary cultural phenomena, (...) and reconsider the current place and potential role of education within the context of global affairs. From this perspective, the antagonistic impulses cultivated by globalisation and some globalist discourse are singled out and targeted via a radicalization of educational orientations. The final suggestion of the article concerns the vision of a more cosmopolitically sensitive education. (shrink)

In this paper, I discuss globalisation as an empirical reality that is in a complex relation to its corresponding discourse and in a critical distance from the cosmopolitan ideal. I argue that failure to grasp the distinctions between globalisation, globalism, and cosmopolitanism derives from mistaken identifications of the Is with the Ought and leads to naïve and ethnocentric glorifications of the potentialities of globalisation. Conversely, drawing the appropriate distinctions helps us articulate a more critical approach to contemporary cultural phenomena, (...) and reconsider the current place and potential role of education within the context of global affairs. From this perspective, the antagonistic impulses cultivated by globalisation and some globalist discourse are singled out and targeted via a radicalization of educational orientations. The final suggestion of the article concerns the vision of a more cosmopolitically sensitive education. (shrink)

Some attitudes typically take whole persons as their objects. Shame, contempt, disgust and admiration have this feature, as do many tokens of love and hate. Objectors complain that these ‘globalist attitudes’ can never fit their targets and thus can never be all-things-considered appropriate. Those who dismiss all globalist attitudes in this way are misguided. The fittingness objection depends on an inaccurate view of the person-assessments at the heart of the globalist attitudes. Once we understand the nature of globalist attitudes and (...) we recognize that we may legitimately treat some traits as more important than others in our overall evaluation of persons, we ought to conclude that our globalist attitudes can, in some cases, fit their targets and should not be summarily dismissed as unfitting. Our relationships contour the fittingness-conditions of globalist attitudes. This relational element poses a problem for fitting-attitude theories of value. (shrink)

This study is based on the argument that globalism is a product of nationalism. I argue that globalism, understood as the imagination of the world as a single place, was made possible by and accompanies the emergence of nationalism, defined as the formation of an imagined community in a given discursive space. Focusing on the specific ways in which globalism is understood and experienced locally in Turkey, this study examines how the world-at-large is seen from Turkey as (...) part and product of the founding national ideology during the 1920s and 1930s, particularly as expressed in cartoons, and how these visions and images of the globe are produced, mobilized and disseminated locally as part of ongoing nation-building efforts. I argue that during these years the global was invariably imagined as the West, referring mainly to Western Europe, and this imagining was mobilized toward the creation and projection of Turkey as a modern, Western, secular country. I argue that the founding national ideology projected an image of the West as the global-other to be taken as a model and imitated, setting norms for the creation of a new national identity and new norms of citizenship around the principles of secularism, modernity and civilization, which could only be attained by the erasure of the local. (shrink)

This monograph considers the challenges of science globalization, new trends of development in global studies and globalistics boosted by application of the evolutionary approach. Evolutionary globalistics focuses on the study of development and co-evolution of global processes and systems, and on their synergistic systemic phenomenon - global development. The concept of evolutionary globalistics is defined in the context of the universal (global) evolutionism and in terms of transition to new safer forms of civilization development and of interaction of civilization with (...) the nature of the Earth and Space. Special emphasis is placed on methods and approaches used in globalistics, as well as to spatio-temporal expansion of global studies. The evolution of globalistics itself is analyzed, including the development of such areas as political globalistics, legal globalistics, information globalistics, futuroglobalistics, nooglobalistics, cosmoglobalistics and other. Target audience: experts, lecturers, students, post-graduate students, a wide range of readers interested in the issues of globalistics and global studies. (shrink)

This chapter contains sections titled: Introduction An Analysis of the Problem What is Deliberative Democracy? Civil Society and Deliberative Politics The African State and Deliberative Democracy.

The phenomenon of globalization, which is well known in the economy, can nowadays be observed also in the area of science. It is based on the fact that more and more scientific disciplines are applying the same explanatory principle, namely the theory of evolution. Therefore, every development, including that of man, according to the pattern of genetic reproduction, takes place on the basis of natural selection. With psychological properties, mental abilities and social behaviours, which are eloquently referred to as “memes”, (...) it is as with genes: only those that are better, stronger, more capable of surviving will survive after accidental changes and only they will be passed on. In short, reproduction regulates and controls human behaviour. Such a way of thinking and explanation can be found today in many publications on sociobiology and evolutionary psychology. Even if they present many new details, they pay tribute to the old human desire to explain everything in a simple way, according to the same scheme. The same expectation towards science was expressed by E. Haeckel in the 19th century and J. Monod in the 20th century. However, when these two biologists explained man as a whole based on the theory of evolution, they admitted that they referred to philosophy, to which contemporary representatives of sociobiology and evolutionary psychology cannot or do not want to confess. (shrink)

In this essay, I argue that the contemporary world scene is characterized by a growing sense of conflict, disorganization, and fragmentation of previous unities and alliances. I also argue that any serious attempt to address these issues would have to focus on the following broad areas of concern: the challenge of global political instability; the challenge of promoting a more positive approach to regionalism; the challenge of global poverty and inequality; the challenge of human displacement; and the challenge of climate (...) change and environmental degradation. (shrink)

Hardt and Negri interpret contemporary sovereignty and politics in the light of a theory of contemporary globalization that is taken to supersede Marxism and former ideological standpoints of the Left. In particular, Hardt and Negri highlight how their reading of empire and multitude breaks with the teleology of Marxism and accepts the openness of events. They advertise the novelty, which is held to consist in their recognition of a thoroughly socialized and globalized world in which there exists no predetermined historical (...) subject of liberation. Hardt and Negri, however, exemplify the continuity between Marxist and post?Marxist ideological standpoints. The continuity between classical Marxism and Hardt and Negri's notion of empire and its supersession resides in the affinity between the normative values that shape Marx's reading of history and the emancipatory character of the multitude, which frames the notion of empire. Hardt and Negri offer a radical Leftist reading of globalization that contrasts with alternative ideological notions that inform more orthodox interpretations of globalization, and thereby points to the ideological character of theories of globalization. (shrink)

During and after the Second World War, public intellectuals in Britain and the United States grappled with concerns about the future of democracy, the prospects of liberty, and the decline of the imperial system. Without using the term 'globalization,' they identified a shift toward technological, economic, cultural, and political interconnectedness and developed a 'globalist' ideology to reflect this new postwar reality. The Emergence of Globalism examines the competing visions of world order that shaped these debates and led to the (...) development of globalism as a modern political concept. Shedding critical light on this neglected chapter in the history of political thought, Or Rosenboim describes how a transnational network of globalist thinkers emerged from the traumas of war and expatriation in the 1940s and how their ideas drew widely from political philosophy, geopolitics, economics, imperial thought, constitutional law, theology, and philosophy of science. She presents compelling portraits of Raymond Aron, Owen Lattimore, Lionel Robbins, Barbara Wootton, Friedrich Hayek, Lionel Curtis, Richard McKeon, Michael Polanyi, Lewis Mumford, Jacques Maritain, Reinhold Niebuhr, H. G. Wells, and others. Rosenboim shows how the globalist debate they embarked on sought to balance the tensions between a growing recognition of pluralism on the one hand and an appreciation of the unity of humankind on the other."--Dust jacket. (shrink)

The present volume is the fifth in the series of yearbooks with the title Globalistics and Globalization Studies. The subtitle of the present volume is Global Transformations and Global Future. We become more and more accustomed to think globally and to see global processes. And our future can all means be global. However, is this statement justified? Indeed, in recent years, many have begun to claim that globalization has stalled, that we are rather dealing with the process of anti-globalization. Will (...) not we find ourselves at some point again in an edifice spanning across the globe, but divided into national apartments, separated by walls of high tariffs and mutual suspicion? Of course, some setbacks are always possible, because the process of globalization cannot develop smoothly. It is a process which is itself emerging from contradictions and is shaped by a new contradiction. They often go much further than underlying systemic changes allow. They break forward, as the vanguard of a victorious army, and then often meet resistance of various social and political forces and may suddenly start to roll back just at the moment when everyone expects their further offensive. We believe that this is what is happening with globalization at present. The yearbook will be interesting to a wide range of researchers, teachers, students and all those who are concerned about global issues. (shrink)

Globalism is probably the most frequently used term describing our current age. Found in many contexts, it is often a vague concept referring to a host of different figurations of post-industrial society. European expansion, the growth of the global economy, mass immigration and the planetary expansion of international relations are merely some of the phenomena associated with globalism. Yet globalism taken in its most neutral form of global history is not merely a trendy catch-all phrase for the (...) challenges of our age but has its origins in the efforts of the enlightenment—to rewrite the theological universal histories of the Middle Ages. There is a close relationship between the historiography of universal history and the current ideology of globalism. By juxtaposing the two main strands of universal history (the universal history of mankind vs. the cyclical history of individual peoples) to the problem of European identity, I show that the theoretical problems which caused the demise of universal history continue to plague globalism. Such an analysis of the ideological foundations of globalism is central not only to the current debate on the (re-) construction of European history, but also in the discussion on what constitutes European ideas. ☆ This essay is a revised version of a talk held at the Society for the Humanities, Cornell University, in the Fall of 2005. I would like to thank Dominick LaCapra, Leslie Adelson and Davydd Greenwood for the opportunity to give this talk at Cornell. I thank Louis N. Kurs of St. John's College for his stimulating conversation on the matter. (shrink)

ABSTRACTThis article argues that the normative foundations and political implications of David Held's cosmopolitan social democracy are insufficient as solutions to the moral and social problems he criticizes. The article develops a life-grounded alternative critique of globalization that roots our ethical duties towards each other in consciousness of our shared needs and capabilities. These ethical duties are best realized in political projects aimed at fundamental long-term transformations in the principles that govern major socio-economic institutions.

The globalism objection poses two distinct challenges to Aristotelian views of virtue. On the one hand, the consistency thesis demands that a virtue is behaviorally expressed in a wide range of trait-relevant situations. On the other hand, the evaluative integration thesis suggests that the presence of one virtue increases the probability of other, similar virtues, posing a problem for Aristotle’s reciprocity of the virtues thesis. I show that, by contrast to contemporary Aristotelian views and views attributed to Aristotle, Aristotle’s (...) own theory of virtue escapes the globalism objection. I address the consistency thesis by showing that each of Aristotle’s moral virtues are narrower than commonly assumed. I then address the evaluative integration thesis through a discussion of practical wisdom, showing that Aristotle believed one could fall short of perfect virtue, while still being fully virtuous. The upshot is that, despite idealizations of virtue throughout the Nicomachean Ethics, Aristotle held a realistic account of virtue, one that is different from contemporary Aristotelian views, and one that is empirically adequate insofar as it allows for more than a few virtuous people. (shrink)

Migration is a recurrent phenomenon of human history because it is a successful adaptive strategy of human beings. Although migration today is not of a greater magnitude than in the past, it attracts a great deal of media and academia attention. The present wave of non-Western immigrants into the United States and Europe caused, apart from myriad economic, social and political problems, an ideological dispute between globalism and right-wing populism. Both ideological approaches attract many zealots who spread extreme opinions (...) and poison the whole political life. Using the scholastic method, I examined some opposing points of view of globalists and right-wing populists on several topics regarding non-Western immigration: border control, illegal immigration, limitations of legal immigration, refugee relocation quotas and cultural integration of immigrants. The globalists’ and right-wing populists’ theses and arguments were checked in regard with established authorities, available factual data and human reason. Highlighting some important topics relating to immigration problem and weighing the main arguments used by globalists and right-wing populists, I also indicate several points of compromise that could help people to moderate their political opinions. (shrink)

These are hard days for globalism. A major candidate for the United States presidency ran on an anti-immigration, anti-free-trade platform and denounced such venerable international institutions as the North Atlantic Treaty Organization and the United Nations. The European Union is under threat after the vote for Brexit; the Euro is under strain. China is denouncing and ignoring the result of an international arbitration over its claims to the South China Sea. Nationalist, xenophobic political parties are in the ascendency around (...) the world, buoyed by the fears and pains of populations for whom global trade has been no boon and to whom waves of new immigrants seem threatening both economically and socially. So it is both strange and uplifting, in this atmosphere, to encounter the ambitious and enthusiastic globalism of Lawrence Gostin's important, field-founding work, Global Health Law. Equal parts encyclopedia and manifesto, the book seeks both to provide exhaustive and up-to-date descriptions of the already-substantial body of international health law and of its implementing institutions and to chart Gostin's vision for their vigorous expansion. And that vision is nothing if not expansive. (shrink)

(1999). Lockean Money, Indigenism and Globalism. Canadian Journal of Philosophy: Vol. 29, Supplementary Volume 25: Civilization and Oppression, pp. 31-53.

This article focuses on Indian tech-workers’ views on labour and social movements in the context of precarity, digital globalism, and the neoliberal transformations of the culture and economy. Base...

‘Racism’ has become the name of something we are all against. But what exactly is it, and why are we against it? This general account proposes that in many cases and contexts, the making of racial (and other) distinctions in such a way as to give some kind of preference to members of one such group among others is quite acceptable. When isn’t it, then? The answer proposed here is that it’s unacceptable when the kind of behavior done to some (...) such group is independently wrongful behavior—in particular, seriously injurious. Various examples are given. The result is to make racism a clear notion whose unjustifiability is obvious—but to imply that many things often claimed to be racist should not be so regarded. (shrink)

This book provides a clear and nuanced appraisal of Hegel's treatment of Africa, India, and Islam, and of the implications of this treatment for postcolonial and global studies. Analyzing Hegel's master-slave dialectic and his views on Africa, India, and Islam, it situates these views not only within Hegel's historical scheme but also within a broader European philosophical context and the debates they have provoked within Hegel scholarship. Each chapter explores various in depth readings of Hegel by postcolonial critics, investigating both (...) the Eurocentric and potentially global nature of his dialectic. Ultimately, the book shows both where of this profoundly influential thinker archetypally embodies certain Eurocentric traits that have characterized modernity and how, ironically, he himself gives us the tools for working towards a more global vision. Offering a concise introduction not only to an important dimension of Hegel's thought - his orientation towards "empire" - but also to the various issues raised by postcolonial theory and global studies, this book will be of use to philosophers as well as advanced students of literary and cultural theory alike. (shrink)

Abstract: The cosmopolitan ideal of liberal universalism seems to be at odds with liberalism's insistence on national borders for liberal democratic communities, creating disparate standards of distributive justice for insiders and outsiders. The liberal's dilemma on the question of cosmopolitan justice would seem to be an extension of this broader conundrum of conflicting loyalties of statism and globalism. The challenge for liberalism, then, seems to be to show how the practices of exclusive membership embody the principle of moral equality. (...) While discerning a variety of liberal reasons to give some scope to the claim that statism and globalism need not be an irreconcilable dilemma within liberalism, the essay argues that these reasons fail to provide a satisfactory resolution. Instead, the essay points out, global democracy can be the direction for both a statist and a cosmopolitan liberal, and the two camps a case not of conflicting loyalties but of multiple loyalties. (shrink)

This selection of new approaches to the comparative study of religious ethics provides an accessible introduction to the most current research in the field. The essays in this book show that a variety of approaches to religious ethics are worth pursuing in our contemporary, profusely interconnected world. They also demonstrate that many sorts of analysis are shaped by comparison and comparative interests, even when they focus on a single topic or question, as long as they are informed by analogous studies (...) of other traditions, cultures, or religions. The volume exemplifies a thought-provoking, multidisciplinary engagement with global ethics today. (shrink)