Abstract
Migration generates complex social realities in which a variety of moral requirements come into play. Traditional moral theories, with their methodological nationalism, are insufficient to adequately attend to such complexity. A theory of global justice is required, and cosmopolitanism is proposed as an adequate basis for evaluating migration policies. Critical cosmopolitanism complements the arguments of freedom of movement and equality of opportunities based on the individualist, rationalist and universalist premises of classical cosmopolitanism, with arguments in favor of responsibility in political structures and immigrants’ recognition and participation in political communities. This revised cosmopolitanism assumes the relevance of a plurality of moral commitments and reinterprets universalism in a procedural, contextual and open sense. From this perspective, an illative logic of “both/and” allows for a reconsideration of crucial political concepts. This chapter proposes, firstly, a reframed concept of state legitimacy according to which the local, the national and the global cease to be considered mutually exclusive realms; secondly, a reformulation of the nexus between citizenship and the State and the necessity to reshape spaces for solidarity and participation; and, finally, a foundation of public culture on the recognition of others in their otherness through dialogue.
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Notes
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See in this volume ch. 3 by Arcos (2018).
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In such unjust social structures , the intervening agents have different positions of power. Deciding in each case what is morally required of each agent to rectify the structural injustice depends on the positions the agent holds regarding such a structure. Young provides a series of parameters of reasoning that each agent or organization can use to determine what to do, namely, the position of power or influence in structural processes that produce injustice; the state of privilege or benefit in relation to the structural processes; the interest in undermining injustice; and the collective ability to change the unjust situation, that is, the importance of the organization to exercise responsibility more effectively (Young 2011: ch. 5) .
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In reality, the shift was produced from a variety of social approaches and in diverse subjects that go beyond social theory and include geography, anthropology, ethnology, international relations, history, literature and political theory. In all these areas, the cosmopolitan turn has meant overcoming the exclusionary logic between the local and the global and adopting an inclusive and polyvalent logic for which the spaces are diverse and mutually complementary. On these premises, the humanities and the social sciences are reviewing the conceptual, methodological, empirical and normative presuppositions necessary to critically approach cross-border phenomena.
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The distinction between extreme and moderate cosmopolitanism can be found in Scheffler 2001: 115–119. In extreme cosmopolitanism, cosmopolitan morality is the only source of value in the sense that other moral demands must be justified by reference to cosmopolitan principles and values.
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Acknowledgments
This work has been supported by the R&D grant “Human rights and global justice in the context of international migrations” (FFI2013-42521-P) funded by the Spanish Program for the Promotion of Scientific and Technical Research for Excellence.
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Turégano, I. (2019). Ethical Dimensions of Migration Policies: A Critical Cosmopolitan Perspective. In: Velasco, J., La Barbera, M. (eds) Challenging the Borders of Justice in the Age of Migrations. Studies in Global Justice, vol 18. Springer, Cham. https://doi.org/10.1007/978-3-030-05590-5_6
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