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).
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讀後感
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用戶評價
第一講算是閹割版的康德，第二講類似廉價版的哈貝馬斯。作者的論證太一般化，搞得iteration和jurisgenerative politics就像萬能藥來和稀泥
评分第一講算是閹割版的康德，第二講類似廉價版的哈貝馬斯。作者的論證太一般化，搞得iteration和jurisgenerative politics就像萬能藥來和稀泥
评分飛機和列車上讀的，理解得有些恍惚，但我覺得Benhabib有點名不副實，沒提供特彆好的論證。她所想的普世主義蓋過國傢政體的情形，至少在我看來，很睏難。
评分世界主義作為正義的規範，“規範”這詞吊詭，既非道德，也非法律，還得通過民主進程內化。地域內的居民和政治實體的參與者並不相同，民主進程是政治實體的自我構成？
评分飛機和列車上讀的，理解得有些恍惚，但我覺得Benhabib有點名不副實，沒提供特彆好的論證。她所想的普世主義蓋過國傢政體的情形，至少在我看來，很睏難。
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