The sociological turn in global ethics: Andrew Linklater’s shift from Habermasian transcendental ethics to Eliasian objective ethics
Andrew Linklater is a major reference figure in critical international theory, yet his turn to Norbert Elias’s process sociology later in his intellectual career has been criticized as abandoning cosmopolitanism for Eurocentrism. This article challenges that view, arguing that Linklater’s Eliasian s...
| Autore principale: | |
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| Tipo di documento: | Elettronico Articolo |
| Lingua: | Inglese |
| Verificare la disponibilità: | HBZ Gateway |
| Interlibrary Loan: | Interlibrary Loan for the Fachinformationsdienste (Specialized Information Services in Germany) |
| Pubblicazione: |
2025
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| In: |
Journal of global ethics
Anno: 2025, Volume: 21, Fascicolo: 2, Pagine: 149-167 |
| Altre parole chiave: | B
Global Ethics
B objective ethics B process sociology B Critical international theory B Andrew Linklater |
| Accesso online: |
Volltext (lizenzpflichtig) |
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| 520 | |a Andrew Linklater is a major reference figure in critical international theory, yet his turn to Norbert Elias’s process sociology later in his intellectual career has been criticized as abandoning cosmopolitanism for Eurocentrism. This article challenges that view, arguing that Linklater’s Eliasian shift – from Kantian-Habermasian transcendental ethics to a historically grounded form of objective ethics – actually represents a deliberate effort to overcome Eurocentric limitations and philosophical abstraction in his work. By sociologizing his project’s normative, sociological, and praxeological dimensions, Linklater reorients critical international theory toward immanent historical potentials rather than a priori norms. Drawing on Karl Marx and Norbert Elias’s implicit objective ethics, the article shows how Linklater’s later work opens a path for a non-Eurocentric global ethics – even if he inconsistently realized this potential. The article proceeds in four steps: First, it describes Linklater’s Kantian-Habermasian critical international theory; second, it analyses the critiques of which it has a been a target; third, it characterizes what is meant by objective ethics and how these can be reconstructed from the work of Marx and Elias; and finally, fourth, it discusses Linklater’s Eliasian phase and his sociology of harm conventions as a critical international theory that permits a form of global sociological objective ethics. | ||
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