We articulate a global public standard for the normative legitimacy of global governance institutions. This standard can provide the basis for principled criticism of global governance institutions and guide reform efforts in circumstances in which people disagree deeply about the demands of global justice and the role that global governance institutions should play in meeting them. We stake out a middle ground between an increasingly discredited conception of legitimacy that conflates legitimacy with international legality understood as state consent, on the one hand, and the unrealistic view that legitimacy for these institutions requires the same democratic standards that are now applied to states, on the other.

This article lays out a capabilities and justice-based approach to the development of adaptation policy. While many theories of climate justice remain focused on ideal theories for global mitigation, the argument here is for a turn to just adaptation, using a capabilities framework to encompass vulnerability, social recognition, and public participation in policy responses. This article argues for a broadly defined capabilities approach to climate justice, combining a recognition of the vulnerability of basic needs with a process for public involvement. Such an approach can be used to engage stakeholders with varied perceptions of what is at risk, and to develop priorities for adaptation policy. It addresses both individual and community-level vulnerabilities, and acknowledges that the conditions of justice depend on a functioning, even if shifting, environment.

While the West woke up to the threat to the liberal international order when Donald Trump was elected U.S. president, its decline was apparent even at the height of the Obama-Clinton era. What follows the end of the U.S.-dominated world order is not a return to multipolarity as many pundits assume. The twenty-first-century world—politically and culturally diverse but economically and institutionally interlinked—is vastly different from the multipolar world that existed prior to World War II. China and India are major powers now; and globalization will not end, but will take on a new form, driven more by the East than the West and more by South-South linkages than North-North ones. The system of global governance will fragment, with new actors and institutions chipping away at the old UN-based system. Liberal values and institutions will not disappear, but will have to coexist and enmesh with the ideas and institutions of others, especially those initiated by China. This “multiplex world” carries both risks and opportunities for managing international stability. Instead of bemoaning the passing of the old liberal order, the West should accept the new realities and search for new ways to ensure peace and stability in partnership with the rising powers.

Despite a high and growing global average income, billions of human beings are still condemned to life long severe poverty, with all its attendant evils of low life expectancy, social exclusion, ill health, illiteracy, dependency, and effective enslavement. The annual death toll from poverty-related causes is around 18 million, or one-third of all human deaths, which adds up to approximately 270 million deaths since the end of the Cold War.

Popular opposition to immigration is rooted in many factors. In this essay, we focus on one specific issue that has become prominent in recent debates—namely, the fear that the welfare state is being undermined by the impact of increasing ethnic and racial diversity. There are actually two concerns here: first, that ethnic and racial diversity as such makes it more difficult to sustain redistributive social policies because it is difficult to generate feelings of national solidarity and trust across ethnic and racial lines, and second, that the “multiculturalism” policies adopted to recognize or accommodate immigrant groups tend to further undermine national solidarity and trust. If either of these hypotheses were true, the very idea of a “multicultural welfare state,” a welfare state that respects and accommodates diversity, would be almost a contradiction in terms. We review the existing evidence and suggest that both hypotheses are overstated. The evidence to date suggests that there is no inherent tendency for either immigrant ethnic diversity or multiculturalism policies to erode the welfare state. We conclude with some speculation about the implications of this evidence for debates about the rights of noncitizens.

Everyone wants to be healthy, but many of us decline to act in healthy ways. What bearing, if any, should these choices have on the ethics of clinical practice and health policy? Should risk-takers have the same claim on scarce resources, such as organs for transplant, as those whose plight is due to no choices of their own? And is there any reason not to impose fees and taxes on risk-takers, be they smokers or mountain climbers, to defray the added expense of the care they may need? In health resource allocation aimed at reducing the burden of disease, should we regard certain burdens as individual responsibilities: for example, dealing with stigma, or caretaking for family members?

Socioeconomic status (SES) and health expectancy are strongly linked. To the extent that this results from risk-taking by the poor, is reduction of SES-linked health inequalities a morally important social goal? International public health aims at improving health on a population level. The World Health Organization has been criticized for failing to distinguish genuine health risks from personal lifestyle choices, as when it speaks of a tobacco-related “epidemic” as if cigarette use were a contagious disease like malaria. Should personal responsibility for health be taken into account in setting the agenda for global public health, and in measuring progress by countries in improving health. This paper addresses applications of the notions of personal and social responsibility for health. It also looks at the vulnerability of the notion of personal responsibility for health to intentional manipulation by self-interested parties in health policy debates.

Mathias Risse discusses whether the global system of territorial sovereignty that emerged in the fifteenth century can be said to harm the poorer societies. This question is distinct from the question I raise in my book—namely, whether present citizens of the affluent countries, in collusion with the ruling elites of most poor countries, are harming the global poor. These questions are different, because present citizens of the affluent countries bear responsibility only for the recent design of the global institutional order. The effects of the states system as it was shaped before 1980, say, is thus of little relevance to the question I have raised. A further difference is that whereas Risse's discussion focuses on the well-being of societies, typically assessed by their GNP per capita, my discussion focuses on the well-being of individual human beings. This difference is significant because what enriches a poor country (in terms of GNP per capita) all too often impoverishes the vast majority of its inhabitants, as I discuss with the example of Nigeria's oil revenues (pp. 112–14).

My focus is then on the present situation, on the radical inequality between the bottom half of humankind, suffering severe poverty, and those in the top seventh, whose per capita share of the global product is 180 times greater than theirs (at market exchange rates). This radical inequality and the continuous misery and death toll it engenders are foreseeably reproduced under the present global institutional order as we have shaped it. And most of it could be avoided, I hold, if this global order had been, or were to be, designed differently. The feasibility of a more poverty-avoiding alternative design of the global institutional order shows, I argue, that the present design is unjust and that, by imposing it, we are harming the global poor by foreseeably subjecting them to avoidable severe poverty.

Preventive use of force may be defined as the initiation of military action in anticipation of harmful actions that are neither presently occurring nor imminent. This essay explores the permissibility of preventive war from a cosmopolitan normative perspective, one that recognizes the basic human rights of all persons, not just citizens of a particular country or countries. It argues that preventive war can only be justified if it is undertaken within an appropriate rule-governed, institutional framework that is designed to help protect vulnerable countries against unjustified interventions while also avoiding unacceptable risks of the costs of inaction. The key to ensuring the fairness of rules governing the preventive use of force is accountability.

This essay proposes a scheme that would make those promoting and those rejecting the preventive use of force more accountable. The proposal contains the following crucial features:

States proposing preventive war are required to enter into a contract with a diverse body of states as a condition for authorization of their actions;

Prior to taking preventive action, states must make an evidence-based case to the UN Security Council, and agree in advance to submit themselves to an evaluation by an impartial body after the preventive action occurred;

Both proponents of action and those opposing it will be held accountable ex post for the accuracy of their prior statements and the proportionality of their actions;

Sanctions will be imposed against intervening states or states that opposed preventive action, respectively, depending on the findings of the ex post evaluation.

If preventive action were blocked in the Security Council, states seeking to engage in preventive action could then present their case in a different body–a coalition of democratic states–with its own ex post and ex ante accountability procedures.

The tragedies of the past decade have led to an identity crisis among humanitarians. Respecting traditional principles of neutrality and impartiality and operating procedures based on consent has created as many problems as it has solved. A debate is raging between “classicists,” who believe that humanitarian action can be insulated from politics, and various “political humanitarians,” who are attempting to use politics to improve relief and delivery in war zones

This essay examines the pros and cons of impartial versus political humanitarianism and differing approaches across a spectrum of actors, including the classicists, led by the International Committee of the Red Cross, who believe that humanitarian action can and should be completely insulated from politics; the “minimalists,” who “aim to do no harm” in delivering relief; the “maximalists,” who have a more ambitious agenda of employing humanitarian action as part of a comprehensive strategy to transform conflict; and the “solidarists,” exemplified by Médecins Sans Frontières (Doctors without Borders), who choose sides and abandon neutrality and impartiality as well as reject consent as a prerequisite for intervention. The essay argues that there is no longer any need to ask whether politics and humanitarian action intersect. The real question is how this intersection can be managed to ensure more humanized politics and more effective humanitarian action.

The International Criminal Court‘s intervention into the ongoing civil war in northern Uganda evoked a chorus of confident predictions as to its capacity to bring peace and justice to the war-torn region. This optimism is unwarranted, however. The article analyzes the consequences for peace and justice of the ICC's intervention, dividing them into two categories: those resulting from the political instrumentalization of the ICC by the Ugandan government, and those resulting from the discourse and practice of the ICC as an institution of global law enforcement.

As to the first, the article argues that the Ugandan government referred the conflict to the ICC in order to obtain international support for its militarization and to entrench, not resolve, the war; the ICC, in accepting the referral and prosecuting only the Lord‘s Resistance Army, has in effect chosen to pursue a politically pragmatic case even though doing so contravenes the interests of peace, justice, and the rule of law. As to the second, the article reveals the harmful effects that ICC intervention can have on the capacity for autonomous political organization and action among civilian victims of violence, specifically how it leads to depoliticization by promoting a political dependency mediated by international law. The article draws from this analysis disturbing implications about ICC interventions generally, and concludes by asking whether ICC practice may be reformed so as to avoid these negative consequences.

This article focuses on the impact of globalization on international law and the discourse of sovereignty. It challenges the claim that we have entered into a new world order characterized by transnational governance and decentered global law, which have replaced “traditional” international law and rendered the concepts of state sovereignty and international society anachronistic. We are indeed in the presence of something new. But if we drop the concept of sovereignty and buy into the idea that transnational governance has upstaged international treaty organizations, we will misconstrue the nature of contemporary international society and the political choices facing us. In the contemporary context where there is a powerful imperial project afoot (on the part of the United States) that seeks to develop a useful version of global (cosmopolitan) right to justify its self-interested interventions, proposals to abandon the default position of sovereignty and its corollary, the principle of nonintervention in international law, are both premature and dangerous. Instead, we should rethink the normative dimensions of the concept of sovereignty in light of the new principle of sovereign equality articulated in the UN Charter, and show how it can complement cosmopolitan principles such as human rights and collective security. The task is to strengthen, not abandon, international law and supranational institutions, and to foster a global rule of law that protects both the sovereign equality of states, based on a revised conception of sovereignty, and human rights.

The Responsibility to Protect (RtoP) has become a prominent feature in international debates about preventing and responding to genocide and mass atrocities. Since its adoption in 2005, it has been discussed in relation to a dozen major crises and been the subject of discussion at the UN Security Council and General Assembly. This article takes stock of the past five years and examines three questions about RtoP: What is its function? Is it a norm, and, if so, what sort? And what contribution has it made to the prevention of atrocities and protection of vulnerable populations? In relation to the first, it argues that RtoP is commonly conceptualized as fulfilling one of two functions (a framework for a policy agenda and a speech-act meant to generate the will to intervene), but that these two functions are incompatible. In relation to the second question, it argues that RtoP is best thought of as two sets of norms relating to the responsibilities of states to their own populations and international responsibilities. The first set are well defined and established, the second though are indeterminate and lack compliance-pull, limiting the extent to which RtoP can serve as a catalyst for action. This, the article argues, is reflected in RtoP's track record thus far. RtoP has failed to generate additional political will in response to atrocity crimes but it has proven useful as both a diplomatic tool and as a policy lens.

At the 2005 World Summit, the world‘s leaders committed themselves to the “responsibility to protect”, recognizing both that all states have a responsibility to protect their citizens from genocide, war crimes, ethnic cleansing and crimes against humanity and that the UN should help states to discharge this responsibility using either peaceful means or enforcement action. This declaration ostensibly marks an important milestone in the relationship between sovereignty and human rights but its critics argue that it will make little difference in practice to the world’s most threatened people. The purpose of this article is to ask how consensus was reached on the responsibility to protect, given continuing hostility to humanitarian intervention expressed by many (if not most) of the world‘s states and whether the consensus will contribute to avoiding future Kosovos (cases where the Security Council is deadlocked in the face of a humanitarian crises) and future Rwandas (cases where states lack the political will to intervene). It suggests that four key factors contributed to the consensus: pressure from proponents of the International Commission on Intervention and State Sovereignty, its adoption by Kofi Annan and the UN’s High Level Panel, an emerging consensus in the African Union, and the American position. Whilst these four factors contributed to consensus, each altered the meaning of the responsibility to protect in important ways, creating a doctrine that many states can sign up to but that does little to prevent future Kosovos and Rwandas and may actually inhibit attempts to build a consensus around intervention in future cases.

At the United Nations Millennium Summit in September 2000, UN member states took a dramatic step by putting people rather than states at the center of the UN's agenda. In their Millennium Declaration, the assembled world leaders agreed to a set of breathtakingly broad goals touching on peace through development, the environment, human rights, the protection of the vulnerable, the special needs of Africa, and reforms of UN institutions. Particularly influential was the codification of the Declaration's development-related objectives, which emerged in the summer of 2001 as the now familiar eight Millennium Development Goals (MDGs), to be realized by 2015.

What does the world's engagement with the unfolding crisis in Darfur tell us about the impact of the Iraq war on the norm of humanitarian intervention? Is a global consensus about a “responsibility to protect” more or less likely? There are at least three potential answers to these questions. Some argue that the merging of strategic interests and humanitarian goods amplified by the intervention in Afghanistan makes it more likely that the world's most powerful states will act to prevent or halt humanitarian crises. Others insist that the widespread perception that the United States and its allies “abused” humanitarian justifications to legitimate its invasion of Iraq has set back efforts to build a global consensus about humanitarian action. A third group argues that the “responsibility to protect” inhibits the potential for abuse and, as a result, consensus is likely to strengthen post-Iraq for precisely this reason. Through a detailed study of the international engagement with Darfur, I suggest that the latter two arguments have merit but need to be adjusted. I argue that the humanitarian intervention norm has changed in two subtle ways. First, while the strength of the norm itself has not changed, the credibility of the United States and U.K. as “norm carriers” has been significantly undermined. Second, while the “responsibility to protect” has been invoked to support international activism, it has also re-legitimated anti-interventionist arguments.

The central contention of this essay is that a just cause for war is a wrong that is of a type that can make those responsible for it morally liable to military attack as a means of preventing or rectifying it. This claim has many implications that conflict with assumptions of the currently orthodox theory of the just war. Among the implications explored in the text are that the requirement of just cause is logically and morally prior to all the other requirements of a just war, that this requirement governs all phases of a war and not just the resort to war, that it is thus impermissible to continue to fight a war once the just cause or causes have been achieved, that it is impermissible to fight at all in a war that lacks a just cause, that just cause is a restriction on the type of aim that may be pursued by means of war and is not a matter of scale, that a war that lacks a just cause may be morally justified even if it is not just, and that a belligerent can pursue both just and unjust causes in the same war, which may then have elements or phases that are just and other elements or phases that are unjust.

There is agreement internationally that responsibility for reducing emissions should be equitably shared, but debate about the principles for determining equitable shares frequently focuses on the distribution of emissions rights. This shift of focus from responsibilities to rights is not necessarily conducive to reducing emissions. There is reason for caution, particularly, regarding suggestions that emissions rights should be assimilated to human rights. Concerns about the situation of the worst off globally have led to calls for recognition of a human right to some baseline amount of emissions per capita in order to secure subsistence. However, given the reasons to support a human right to an adequate environment, it would be a mistake to recognize any human right to pollute. What the worst off have a right to is secure access to the means to a decent life. Arguing that issues of both emissions and subsistence should be comprehended within a single framework of justice, the proposal here is that this broader framework be developed by reference to the idea of “ecological space.” An equitable distribution of rights to ecological space would in principle ensure an equitable distribution of welfare goods without sanctioning any excess use of natural resources or environmental services, including the planet's capacity for absorbing carbon.

There is increasing speculation within military and policy circles that the future of armed conflict is likely to include extensive deployment of robots designed to identify targets and destroy them without the direct oversight of a human operator. My aim in this paper is twofold. First, I will argue that the ethical case for allowing autonomous targeting, at least in specific restricted domains, is stronger than critics have typically acknowledged. Second, I will attempt to defend the intuition that, even so, there is something ethically problematic about such targeting. I argue that an account of the nonconsequentialist foundations of the principle of distinction suggests that the use of autonomous weapon systems (AWS) is unethical by virtue of failing to show appropriate respect for the humanity of our enemies. However, the success of the strongest form of this argument depends upon understanding the robot itself as doing the killing. To the extent that we believe that, on the contrary, AWS are only a means used by combatants to kill, the idea that the use of AWS fails to respect the humanity of our enemy will turn upon an account of what is required by respect, which is essential conventional. Thus, while the theoretical foundations of the idea that AWS are weapons that are “evil in themselves” are weaker than critics have sometimes maintained, they are nonetheless sufficient to demand a prohibition of the development and deployment of such weapons.

Concerns over aid effectiveness have led to calls for greater accountability in international development aid. This article examines the state of accountability within and between international development agencies: aid NGOs, the international financial institutions, and government aid ministries. The investigation finds that there is very little accountability in these agencies, and that the accountability that there is often works against poverty relief. Increasing accountability, however, is not always the solution: increased accountability may just amplify the complexities of development efforts. Only those reforms with real promise to make aid more effective in reducing poverty should be encouraged. One such proposal is set out here.

This essay formulates eight goals that have emerged from worldwide moral deliberation on “transitional justice” and that may serve as a useful framework when particular societies consider how they should reckon with violations of internationally recognized human rights. These goals include: truth, a public platform for victims, accountability and punishment, the rule of law, compensation to victims, institutional reform and long-term development, reconciliation, and public deliberation.

These eight goals are used to identify and clarify (1) the variety of ethical issues that emerge in reckoning with past wrongs, (2) widespread agreements about initial steps for resolving each issue, (3) leading options for more robust solutions of each issue, and (4) ways to weight or trade off the norms when they conflict. The aim is to show that there are crucial moral aspects in reckoning with the past and to clarify, criticize, revise, apply, and diffuse eight moral norms. These goals are not a “one-size-fits-all” blueprint but rather a framework by which societies confronting past atrocities can decide–through cross-cultural and critical dialogue–what is most important to accomplish and the morally best ways to do so.