Normative Theories of Politics - Contrasting Cosmopolitan and Communitarian Approaches
When looking at normative theories of politics, the main distinction is between cosmopolitanism and communitarianism. In this essay the term community shall refer to political communities, or more specifically, states. It is important to note that these political communities have been defined territorially, and not necessarily by culture, although this is taken for granted to an extent by communitarianism. Communitarians say that each community is different, and therefore should act accordingly with each other. In other words, state autonomy should be absolute and law and moral standards should be self-determined by the community itself alone. Furthermore, communities should have no obligations to other political communities or any sort of international law. Contrastingly, Cosmopolitans say that there should be an overriding universal moral standard to which all states (or communities) should adhere. If a state is infringing on the rights of the individual or humanity, then intervention is appropriate and just. (Steve Smith, The Globalisation of World Politics: An Introduction to International Relations p. 173A)
Communitarianism says that communities themselves define what rightful conduct is, and therefore should not be obliged to follow any universal moral code. Morality arises from the culture that makes up the community, and therefore determines what is right for that community, whether it is or not for anyone else. Communitarians say that there cannot be a universal moral standard because where would these standards come from? Who would decide what is right and wrong? However, the argument communitarianism can be turned against it if these communities are nation-states. It is only the predominant culture that will determine what the moral standards of the community are. Cosmopolitans argue that there should be a universal moral standard to which every community must abide. They allow for state autonomy, but only to an extent. States must not be able to be completely self-determined and free from moral obligations to the rest of the international community. But this raises significant questions. Can a universal moral standard exist? And how can it apply to all states? While cosmopolitanism allows for some state autonomy, the moral standard would mean that some ...
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...t state autonomy cannot be restricted by anything but the community (state) itself. As one might assume, it follows from these differing standpoints that the way each theory view intervention, etc., will be in opposition. (Steve Smith, The Globalisation of World Politics: An Introduction to International Relations p. 173A)
(Chris Brown, The Globalisation of World Politics: An Introduction to International Relations p. 480A)
(Steve Smith, The Globalisation of World Politics: An Introduction to International Relations p. 173A)
Cosmopolitanism and communitarianism differ vastly in the way they, as intellectual concepts, deal with international relations. Cosmopolitanism holds the view that the rights of humanity and the individual should override those of the state (or political community), whereas communitarianism is the opposite. It states that the rights of the community are more important than those of the state. It is because of these fundamental differences that they deal with international relations in significantly different ways. However, both theories have their flaws and it seems that we can have neither a fully cosmopolitan or communitarian world political system.
In Nussbaum’s article I have a problem with the unrealistic goal of universal cosmopolitanism, as it is impossible for an individual to think of themself fully a citizen of the world. A sense of home identification will always linger as no one feels welcome or is welcomed in every nation or community on earth. It is impossible to make a patriotic person non patriotic as no one person has had the exact same
... comparisons and contrasts that can be made regarding the “The Metamorphosis” and “A Hunger Artist”. While it is true that Kafka’s style of writing is considered oblique, it may be interesting to know that many of Kafka's trials and animal metamorphoses are actually derived from common motifs in Jewish folklore (Bruce). If one were to learn about Kafka’s thoroughly extensive knowledge in Judaism, it would be easier to see how Kafka’s thought processes were reflected into his stories.
The United Nations General Assembly 36-103 focused on topics of hostile relations between states and justification for international interventions. Specifically mentioned at the UNGA was the right of a state to perform an intervention on the basis of “solving outstanding international issues” and contributing to the removal of global “conflicts and interference". (Resolution 36/103, e). My paper will examine the merits of these rights, what the GA was arguing for and against, and explore relevant global events that can suggest the importance of this discussion and what it has achieved or materialized.
Sokel, Walter H. "Franz Kafka." European Writers. Ed. George Stade. Vol. 2. New York: Charles Scribner's Sons, 1992. 847-75. Print. European Writers. Ward, Bruce K. "Giving Voice to Isaac: The Sacrificial Victim in Kafka's Trial." Shofar 22.2 (2004): 64+. Literature Resource Center. Web. 1 Oct. 2013. .
Many theorists and philosophers have discussed these questions in-depth and much of the literature has been framed between a ‘statist and cosmopolitan’ approach. The cosmopolitan connotes as a belief in cosmopolis or a ‘world state’ and they believe that a single set of fundamental norms of justice applies to all citizens, regardless of nationality. (Heywood, 2012) Cosmopolitans usually determine that we should all be concerned about inequality, fairness...
In “The Conflict of Autonomy and Authority” Robert Paul Wolff argues that the state’s authority is in conflict with having genuine autonomy. He reasons as follows. If there were a supreme political authority, which have a right to rule, there would be an obligation for a man to obey its laws. However, a man has an obligation to be autonomous, which means taking responsibility for making one’s own decisions about what one should do. Autonomous man has primary obligation to refuse to be ruled. Therefore, a supreme political authority does not have a right to claim authority over a man who has a moral obligation to be autonomous. He concludes by denying the concept of de jure legitimate state.
Kafka, Franz. The Metamorphosis. Literature: An Introduction to Fiction, Poetry, Drama and Writing. Ed. X. J. Kennedy and Dana Gioia. 7th Compact Ed. New York: Longman, 2013. 268-98. Print.
However, a cosmopolitan would argue that the ethical value and rights granted should apply to every individual, instead of communities or nations. Even David Miller recognizes that it is natural to believe we have a certain obligation or responsibility to others outside our own nation, such as the world’s poor. This is because we are all human and have a humanitarian impulse inside us that makes us concerned with the well-being of others.
An enigmatic storyteller, Franz Kafka's legacy has long remained the subject of many writings on existential literature. His stories explore themes which are so depressing, and at times seem so futile, as to put off many a reader while entrancing yet another. The most popular of his works, The Trial is no less perplexing than its brethren, and a perfunctory examination leaves the reader distinctly unsatisfied. After all, what is the point of reading a two hundred odd page book about a man on trial if you never find out what he did, or if he's even guilty? It's tempting to suggest that, being an existential piece of literature, the point is that there is no point. However, Kafka's work is so multi-faceted as to provide many other possible interpretations - a myriad of which are of much greater value than such a simplistic analysis. One of the more interesting angles to consider The Trial from consists of recognizing the story as one of Josef's troubled self-identity, and the characters in it as representative of a mental struggle with uncertainty and guilt. Examined in this light, the story ceases to feel so monotonous and dull, and the ending is ultimately less jarring and unexpected.
The belief of a nation running their own state is a right for most of us. However, this is only a new conviction. The right for one to sovereign their own nation has come due with hard work. Illicit imperialism has stricken humanity for numerous years. Due to the aspiration of power certain nations today do not self-govern their own state. But why would there be a desire for this power? Some of the main items include natural resources, increased assets, and military expansion. Ideally this is great if this is voluntary external rule, but when it’s no longer voluntary this is when the boundary has been crossed. This is why every nation should have control over their own state if they desire.
This paper will present a novel, The Metamorphosis, by Franz Kafka. My purpose of this paper is to analyze the story and the author Franz Kafka's life. The Metamorphosis is an autobiographical piece of writing, and I can find that parts of the story reflects Kafka's own life, also I would like to analyze the symbolism of the story, the protagonist in the novel The Metamorphosis. The analysis of the story is addressed to all people in general. The research of this paper will be supported by scholarly journals, academic websites, and books.
The metamorphosis, by Franz Kafka, is a book that caught the world’s interest. The strange context of the novel caught the attention of many people, but is there a secret message in between the lines? The author, Franz Kafka, is also very well known. There have been speculations made by the public that have suggested that Kafka and the fictional character in his book, Gregor Samsa, share more similarities than just being originated by the author’s mind. When comparing Kafka's life to the life of the main character, Gregor Samsa, it is obvious that Kafka wrote the Metamorphosis to display himself through Gregor.
viii[viii] Stanley Corngold, Franz Kafka: The Necessity of Form. (Ithaca: Cornell University Press, 1988) 248.
Kafka, Franz. The Complete Stories & Parables. Trans. Willa and Edwin Muir. New York: Quality Paperback Book Club, n.d.
Charney, E., (1999) Cultural Interpretation and Universal Human Rights: A Response to Daniel A. Bell. Political Theory. 27 (6), 84. [online] Available from: [Accessed 28 February 2011]