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AN essay on global citizenship
Function of global citizenship
AN essay on global citizenship
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The concept of citizenship and its boundaries are contested, yet its plainest definition is to be a member of a political community, and possess legal rights and duties. Citizenship has many ideals – namely bounded and cosmopolitan –and their merits and downfalls in this essay shall be measured by the extent to which they permit the best use and protection of citizen’s rights. The normative arguments of Miller (2000:81-95) and Linklater (1998:23-36) shall form either side of the bounded citizenship and cosmopolitan citizenship (also referred to as global citizenship) examination, yet one is not conclusively better. Instead there is a compromise; whereby citizens can enjoy their secured rights but also consider the wider implications of theirs and their state’s actions on the world and be represented by heads of state in international communications communities.
Miller’s case argues that the natural evolution of bounded citizenship makes it better, preserving its value over time – potentially at the expense of excluding others – by maintaining mutual trust and responsibility. This reciprocity links to the final of the three claims concerning bounded citizenship, in that citizens express collective self- determination by partaking in responsibilities of voting and thus know that compromising on certain issues leads to other long-term rewards. This promotes civic engagement as citizens directly reap the returns from the success of their actions.
The first argument advocating bounded citizenship is that it ensures security of rights within and from outside the state. Pufendorf (1682:32) and Vattel (1758:389) promoted this statist view because the moral rights transmuted into a legal form are guarded by the sovereign state. Howe...
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Post, R. (2007), Religion and Freedom of Speech: Portraits of Muhammad. Constellations, 14: 72–90. doi: 10.1111/j.1467-8675.2007.00423.x
Pufendorf, S (1964b). DE OFFICIO HOMINIS ET CIVIS JUXTA LEGEM NATURALEM LIBRI DUO, Volume Two, The Translation By Frank Gardner Moore. 2nd ed. New York, London: Oceana Publications Inc. Wildy & Sons Ltd. http://www.constitution.org/puf/puf-dut.htm#1 Date acc. 6/01/12.
Rousseau, J. (1772). Considerations on the Government of Poland and its Proposed Reformations. Available: http://www.constitution.org/jjr/poland.htm Date acc. 7/01/12.
Vattel, E. (1758). The Law of Nations. Available: http://www.constitution.org/vattel/vattel.htm Date acc. 7/01/12.
Wendt, A. (1994), Collective Identity Formation and the International State, The American Political Science Review, Vol. 88, No. 2 (Jun., 1994), pp. 384-396
...adults compared to older adults were less likely to respond that voting was extremely important for good citizenship (133). He concludes that it is too late for the generation of young adults that do not feel voting is an important civic responsibility, however, that it is not too late to convince them that politics matter by showing them that they are giving their opportunity to make important decisions that may impact their lives to others who have different ideas. One may agree with Wattenberg’s idea that habits follow people throughout their lives instead of changing as they cycle in life. His personal accounts are an impactful way to illustrate the importance of building a sense of duty at a young age and carrying that responsibility throughout one’s life.
Ibn Munqidh, Usama. "From Memoirs." McNeill, William and Marilyn Robinson Waldman. The Islamic World. Chicago: The University of Chicago Press, 1973. 184-206.
He examines these norms using public opinion surveys and other types of research, one of which proposes that modern day citizens are the “most educated, most cosmopolitan, and most supportive of self-expressive values than any other public in the history of democracy” (Dalton 2008, 2). He suggests there are two types of citizenships – duty-based and engaged (D...
Krasner, Stephen D.. Problematic sovereignty contested rules and political possibilities. New York: Columbia University Press, 2001. Print.
Ayoob, M. (2007) The Many Faces of Political Islam: Religion and Politics in the Muslim
Burns, Thomas J. "Islam." Religion and Society. OU Campus' Dale Hall, Norman. 14 Apr. 2014. Lecture.
Throughout his life, the Prophet Muhammad proved to be exceptionally adept at uniting diverse groups, negotiating a series of alliances and loyalty arrangements that spanned religious, tribal, ethnic, and familial lines (Berggren 2009). Among other things, this ability enabled Muhammad to forge a shared identity and found a nascent Islamic state from a diverse and even heterogeneous community (Rahman 1982; Ernst 2003, pp. 87-93). This diversity proved to be both a source of strength and conflict for Islam, and following the death of Muhammad early Islamic communities engaged in extensive debates not only about the nature of his teachings or how to carry his legacy forward, but also about the terms that should be used to define his authority. Although this debate produced a colorful array of movements within the tapestry of early Islamic civilization, this essay offers a critical examination of two particularly distinct perspectives on the nature of prophetic authority: namely, those articulated
There are two declarations of faith in Islam: That there is only one God and that Muhammad is the Messenger of God. In Memories of Muhammad, Omid Safi explores the ways in which Muhammad – both the historical and spiritual Muhammad – is remembered, commemorated, and contested by Muslims throughout the centuries. Safi focuses on the movements and moments in Muhammad’s life and after his death that for many Muslims best exemplify the teachings of Islam. He succeeds in opening up the dialogue to correct the negative portrayals of Muhammad and the religion of Islam, calling it a “Muhammad problem” in his introduction. Furthermore, he provides a book that is accessible and intelligible to both Muslims and non-Muslims, drawing from historical and spiritual sources, and addresses relevant issues contested between Muslims in relation to other religions, presenting Muhammad as a historical figure and one who is beloved by the Umma.
...ion of the Right of Man and the Citizen”, Republic of France, 26 August 1789
Berlin, I. (1990), Four Essays on Liberty: Two Concepts of Liberty. New York: Oxford University Press.
Alexander Wendt, “Collective Identity Formation and the International State”, The American Political Science Review , Vol. 88, No. 2 (Jun., 1994), pp. 384-396
G. Esposito, John L (2002) Islam; What Everyone Should Know. New York. Oxford University Press Inc.
The concept of citizenship traditionally has two meanings: it both implies legal relationships between a person and a country, thus being close to nationality, and defines a normative ideal of the association with a political community and an active participation in it; while analyzing the attributes of ‘a good citizen’, we mostly deal with the latter. Though it is democracy that enables us to fully exploit the capacities of our citizenship by giving us civil, political and social rights, it itself requires responsible citizens for proper functioning of its institutions. However, more and more people these days prefer to abstain from public life and to pursue private interests, and with the growth of passive citizenship, it is worth asking: what does constitute a good citizen? I believe that a good citizen is a person who never makes a choice between private interests and public activities, but the one whose life is balanced between those two, the one who needs to step outside the close circle to fulfill his life-mission, to realize his potential.
Salazar, J.M., 1998, ‘Social identity and national identity’, in Worchel, S., Morales, J.F., Páez, D., Deschamps, J.-C. (Eds.), Social Identity, International Perspectives. Sage, London.
Justice is the first virtue of Social institutions. Each person possesses an inviolability founded on justice that even the welfare of society as a whole cannot override. For this reason justice denies that the loss of freedom for some is made right by a greater good shared by others. It does not allow that sacrifices imposed on a few are outweighed by the larger sum of advantages enjoyed by many. (Rawls, 1971)