By J. Plagemann
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Additional info for Cosmopolitanism in a Multipolar World: Soft Sovereignty in Democratic Regional Powers
Accordingly, cosmopolitan pluralism incorporates emerging practices of legal pluralism, allowing for the existence of differing legal systems in a subsidiary24 manner – provided minimal consensus on norms, Bohman’s ‘democratic minimum’, or Kumm’s ‘common principles’ are ensured (Kumm, 2009, p. 290). As a result, however, pluralism in post-national law – due to its accommodation of difference, its heterarchical structure, and the lack of common points of reference – tends to assign a greater role to political factors and the executive branch than domestic law (see Krisch, 2010, p.
With its emphasis on the capability of reasoning, Stoic cosmopolitanism is an individualistic philosophy. Truth and moral obligations are neither derived from communal consent nor tradition; instead, they are a reflection of the universal and godly, rather than a common social space. The latter highlights the differences between Stoic versions of cosmopolitan thinking and their modern successors. For the Stoic, cosmo-polis is not yet an institutionalized polity. Hence, even though the Stoics continue to inspire modern thinking – Kantian cosmopolitanism, in particular (Höffe, 1999, p.
First, most studies on globalization, cosmopolitanization, and transnationalization focus on Western states. Consider, for instance, plural cosmopolitanisms’ reference to the European Union (EU) (Beck & Grande, 2007; Bohmann, 2004), or related debates on European integration and the evolving status of national sovereignty (see for instance, Walker, 2013). This raises serious questions about the reach of ‘Western’ universalism. Thus, it seems advisable to look at those countries that – at first glance at the least – challenge our notion of sovereignty in transition.