By Hauke Brunkhorst
In cohesion , Hauke Brunkhorst brings a strong mix of theoretical views to endure at the inspiration of "democratic solidarity," the bond between loose and equivalent voters. Drawing at the disciplines of historical past, political philosophy, and political sociology, Brunkhorst lines the ancient improvement of the assumption of common, egalitarian citizenship and analyzes the clients for democratic unity on the overseas point, inside of a world group less than legislations. His historic account of the concept that outlines its improvement out of, and its departure from, the fewer egalitarian notions of civic friendship within the Greco-Roman global and brotherliness within the Judeo-Christian culture. He then analyzes the modernization of Western societies and the destruction of the older, hierarchical solidarities. the issues of exclusion that for this reason arose—which stemmed from starting to be individualization in society (the "de-socialization of the individual") in addition to from the exclusion of convinced teams from the advantages of society—could be solved basically with democratic unity within the kind of its "institutional embodiment," the democratic structure. ultimately, Brunkhorst examines the go back of those exclusion difficulties because of financial globalization. interpreting the probabilities for democratic self-governance at a world point, Brunkhorst reveals in fresh worldwide protest routine the beginnings of a transnational civic unity. Brunkhorst's normative and sociological account, mediating among those views, demonstrates the need of preserving normative standards systematically attuned with stipulations of social truth.
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Extra resources for Solidarity: From Civic Friendship to a Global Legal Community
The new constitutional regimes that emerged in recent decades, as the law of the European Community and international and global law became independent, are evolutionary accomplishments without revolutionary consciousness. They negatively integrate society with a minimum of solidarity, but as for positive integration they lack politically inclusive, democratic solidarity. 34 What they accomplish is the simultaneous separation and coupling of politics and law, law and economy. But in the constitution-like, functional complexes of structural couplings, the democratic founding ideas vanish.
21 Monotheism is the product of this transfer. God alone shall rule, and every offense against that rule—hence, every rule of humans over humans—must, from the perspective of Jewish servitude under God, appear as an evil to be overcome. ’” ( Judges 9: 8–9) The king is a ridiculous ﬁgure, a wavering form, since it is surely better to work and to produce olive oil. ’ And the bramble said to the trees, ‘If in good faith you are anointing me king over you, then come and take refuge in my shade, but if not, let ﬁre come out of the bramble and devour the cedars of Lebanon’” ( Judges 9:10–15).
39 17 Civic Friendship There was as little private life separate from the public sphere as there was friendship separate from civicmindedness. In this society, the friendship of men was both a medium of the ubiquitous censor and a safeguard of individuals against their sudden access. Friendship protected the friend through half-public precensorship against public hostilities. 40 If suicide—an eminently public matter in Athens and Rome—was approved by friends, it could not then be construed as cowardice.