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Arto Laitinen

Solidarity is widely held to be an under-theorized, elusive, or vague notion, and there is no clear-cut canon of theories of solidarity, but there are some core intuitions on this subject that rival theories try to capture in different ways. One such core intuition is that solidarity concerns people who share their lives and whose fates are tied together—social solidarity, civic solidarity, or group solidarity are related to the strength of ties of dependency and mutual support of people who are “in the same boat.” Another core intuition is that solidarity can be extended even beyond one’s own society, community, or group—maximally to the whole of humankind. Nonexclusive human solidarity can play a vital role in sustaining moral standards and for example in the collective measures against climate change or a pandemic. A third core intuition is that solidarity can be needed and expressed in struggles against injustice or wrongs of various sorts. If the first core idea of solidarity concerns the normal stages of society, the third concerns the even revolutionary struggles to change important aspects of the existing forms of life. The metaphor of “being in the same boat” may seem suspect and misleading when attention is paid to the injustices of current arrangements—instead, what is needed is political solidarity in the attempt to fight those injustices. A fourth core intuition is that the dark side of solidarity raises suspicion: An internally solidary group may be repressive of the individuality of the members, it may be parochial and sometimes even lead to a dehumanization of outsiders, and it may be exercised in pursuit of unjustifiable ends. These forms of solidarity are discussed in the introduction (“Solidarity: Toward More Detailed Conceptions”). Among the theoretical questions concerning solidarity are, first of all, what exactly is it? Is it a specific type of relationship one can have (like friendship), or can any relationship, group, or way of acting be more or less solidary (like being friendly toward anyone, not just one’s friends)? Is solidarity a certain kind of action or a motivational basis out of which one can act? What sorts of things can be solidary (acts, attitudes, relationships, groups, practices, etc.), and can solidarity be realized or expressed via coercively sanctioned institutions? When macro phenomena are explained by microfoundations, is solidarity something to be explained or something that explains? Is solidarity a descriptive or evaluative notion, or both? Can solidarity be something bad? (“The Nature of Solidarity”). Normative questions concerning solidarity include: What kind of reasons or duties are there for being solidary? What is their relation to universalistic modern morality? What is human solidarity? (“Moral Solidarity”). What does thicker societal or in-group solidarity add to the universal demands of human solidarity? What is the relationship of solidarity to justice, democracy, social freedom or welfare state institutions? (“Perspectives on Societal Solidarity”). What is solidarity in the context of political struggles and social movements for change? (“Political Solidarity”). In what sense can these forms of solidarity be global? (“Solidarities in Global Contexts”).



Renaud-Philippe Garner

Nationalism is a set of beliefs about the nation: its origins, nature, and value. For nationalists, we are particular social animals. On the one hand, our lives are structured by a profound sense of togetherness and similarity: We share languages and memories. On the other hand, our lives are characterized by deep divisions and differences: We draw borders and contest historical narratives. For nationalism, humanity is neither a single species-wide community nor an aggregation of individuals but divided into distinct and unique nations. At the heart of nationalism are claims about our identity and needs as social animals that form the basis of a series of normative claims. To answer the question “what should I do” or “how should I live,” one must first answer the questions “who am I” and “where do I belong.” Nationalism says that our membership in a nation takes precedence and ultimately must guide our choices and actions. In terms of guiding choice and action, nationalist thought proposes a specific form of partiality. Rather than treat the interests or claims of persons and groups impartially, the nationalist demands that one favors one’s own, either as a group or as individual persons. While nationalism does not claim to be the only form of partiality, it does claim to outrank all others: Loyalty or obligations to other groups or identities are subordinated to national loyalty. Together, these claims function as a political ideology. Nationalism identifies the nation as the central form of community and elevates it to the object of supreme loyalty. This fundamental concern for the nation and its flourishing can be fragmented into narrower aims or objectives: national autonomy, national identity, and national unity. Debate on nationalism tends to divide into two clusters, one descriptive and one normative, that only make partial contact. For historians and sociologists, the questions are explanatory: What is nationalism, what is a nation, how are they related, and when and how did they emerge? Philosophers and political theorists focus on the justification of nationalism or nationalist claims: Is national loyalty defensible, what are the limits of this loyalty, how do we rank our loyalties, and does nationalism conflict with human rights?