Abstract
The term global evokes a single, spherical shape. Above all, “globalism” and its etymological siblings lay claim to comprehensiveness. Compare the terms “internationalism” and “transnationalism.” Both these suggest a bridging of space between nationals and nations. They evoke a sense of exchange and conflict between territorially and politically distinct sites. Similarly, “cosmopolitanism” suggests a “politan” (from the Greek polites, citizen) acting within a “cosmo” (from the Greek kosmos, universe). This term implies a sense of locale or rootedness, ideological or spatial. In contrast, the term “global” is notable for its claim to uprooted wholeness. Commensurate with this semantic posture, contemporary scholarship on “global governance” lays claim to a field of extraordinary compass (see, e.g., Hall and Biersteker 2003; Hewson and Sinclair 1999; Held 2000; Held and McGrew 2002; Mendes and Mehmet 2003; Nye and Donahue 2000).
The hybrid European … simply needs a costume: he requires history as a storage room for costumes. To be sure, he soon notices that not one fits him very well; so he keeps changing … again and again a new piece of prehistory or a foreign country is tried on, put on, taken off, packed away, and above all studied: we are the first age that has truly studied “costumes”—I mean those of moralities, articles of faith, tastes in the arts and religions—prepared like no previous age for a carnival in the grand style … Perhaps this is where we shall still discover the realm of our invention … say, as parodists of world history … —perhaps, even if nothing else today has a future, our laughter may yet have a future.
Nietzsche 2000, 340
Liberty, equality, fraternity, love, honour, patriotism and what have you. All this did not prevent us from making anti-racial speeches about dirty niggers, dirty Jews and dirty Arabs. High-minded people, liberal or just soft-hearted, protest that they were shocked by such inconsistency; but … with us there is nothing more consistent than a racist humanism since the European has only been able to become a man through creating slaves and monsters.
Sartre 1967, 22
This chapter derives from research submitted toward the Doctorate of Juridical Science (SJD) degree at Harvard University, awarded to the author in 2003. Closely related material appeared in Fleur Johns, “Global Governance: An Heretical History Play” Global Jurist: Advances (2004) 4 (2) Article 3.
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Johns, F.E. (2005). The Globe and the Ghetto. In: Lederer, M., Müller, P.S. (eds) Criticizing Global Governance. Palgrave Macmillan, New York. https://doi.org/10.1057/9781403979513_4
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