By Jonathan Bowman
This e-book assesses the swift transformation of the political company of non secular teams inside of transnational civil society less than the stipulations of globalization that experience weakened the sovereign countryside. It bargains a entire synthesis of the parallel resurgences of Jasper’s axial thesis from the exact traces of analysis initiated via Eisenstadt, Habermas, Taylor, Bellah, and others. It explores the idea that of cosmoipolitanism from the mixed views of sociology of faith, severe conception, secularization thought, and evolutionary cultural anthropology. on the theoretical point, cosmoipolitanism prescribes how neighborhood, nationwide, transnational, international, and digital areas ought publically to interact in transcivilizational discourse with no presuming secular assumptions tied to cosmopolitanism. As a transnational extension of the moral-ethical universality of the nice Axial Age traditions, cosmoipolitanism offers an amazing description of empirical info. making use of the insights of serious concept, this booklet bargains a micro-level research of the pragmatics of discourse of every of the main axial traditions generating a family tree in iterated phases of the dialectics of secularization as a multi-faceted narrative of the function of faith in substitute modernities. whereas circumscribing the actual historic limits of every culture, the booklet extends their inner claims to species universality in mild of the opportunity of boundless communique Jaspers observed as initiated with the Axial Age.
In Jon Bowman's novel and demanding paintings, he rethinks the demanding situations of worldwide justice. Bowman isn't just taken with international justice within the glossy global, yet with a family tree that starts off with a greater knowing of the Axial age, one who can also be the original signature of cosmoi-political associations. Arguing with intensity and precision, Bowman demanding situations Kantian and Rawlsian universalism. His argument offers a brand new interpretation of cosmopolitan justice as he explores the deeper roots of cosmopolitan justice.
Saint Louis University
Jon Bowman’s Cosmoipolitan Justice is a crucial, cutting edge and well timed paintings. Construing globality when it comes to pervasive stipulations of globally interdependence, Bowman advances a decidedly pluralistic account of cosmopolitanism, one uniquely formed through contemporary theories of a number of modernities. His research is continued by means of a hugely knowledgeable appropriation of such varied thinkers as Theodor Adorno, Abudullah An-Naim, Talad Asad, Schmuel Eisenstadt, Jürgen Habermas, Karl Jaspers, John Rawls, Amartya Sen, and Charles Taylor. One distinctive function is the book’s synthesis of study on international governance with that on post-secularity and where of faith within the public sphere. in this foundation Bowman offers a particular account of the world’s axial religions, one underwriting a multi-polar, intercultural international public realm capable of handle social, political, and fiscal concerns confronting the worldwide neighborhood this day. This e-book might be of significant curiosity to scholars and students in philosophy, political idea, diplomacy, sociology, and non secular studies.
Professor Andrew Buchwalter
Department of Philosophy
University of North Florida
Read or Download Cosmoipolitan Justice: The Axial Age, Multiple Modernities, and the Postsecular Turn PDF
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Extra info for Cosmoipolitan Justice: The Axial Age, Multiple Modernities, and the Postsecular Turn
4 The Axial Age(s) in Stepwise Historical Iterations 25 Eisenstadt: Inter-Civilizational Dimensions of Reflexivity Eisenstadt develops a position on reflexivity that proves doubly reflexive through, firstly, the transcendent and mundane split, and secondly, via the ensuing protest movements initiated by the great cultural elites. One of the most important manifestations of such attempts [of elites to propose transforming the mundane order to reflect a higher transcendental vision] was a strong tendency— manifest in all of these civilizations—to construct a societal center of centers to serve as the major autonomous and symbolically distinct embodiments of respective ontological visions, and therefore as the major loci of the charismatic dimension of human existence.
These include individual subjectivity, responsible moral action, authentic ethical self-understanding, and justificatory recourse to rational 28 1 introduction: Why cosmoipolitan Justice? Species-ethics … legitimation of claims. 0 is the enhanced politicization of the reflective process. It was the combination of the awareness of the existence of different ideological and institutional possibilities with the tensions and contradictions inherent in the cultural and political program of modernity that constituted the core of modernity as the Second Global Axial Age.
Negations aside now, the participant-subject of my original position 3 on the tenets of cosmoipolitan justice would most directly serve as a participant-in (secondpersonal perspective) rather than mere representative of (third-person perspective) an Axial Age tradition. N. Eisenstadt and more recently by Charles Taylor, Robert Bellah, and Jurgen Habermas. Here, I would agree with Habermas and others that the idealized liberal-individualist abstractions of the social-contract tradition informing Rawls’ original position(s) build into the principles presumed behind the veil(s) of ignorance epistemic and normative commitments that could only warrant their legitimation through a discourse-theoretic employment of communicative action that Rawls seems paradoxically both to presume and altogether to bypass.
Cosmoipolitan Justice: The Axial Age, Multiple Modernities, and the Postsecular Turn by Jonathan Bowman