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Isn’t it the case, he argued, that “each one of us being in the civil state as regards our fellow citizens, hello fall westie sunflower vintage poster but in the state of nature as regards the rest of the world,

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institutions pose a potential threat to democratic ideals of civic equality and self-determination. The task of the democratic theorist is to think about how democracies can respond hello fall westie sunflower vintage poster to these global developments in ways that best help preserve the fragile achievements of domestic democratic justice (Habermas 2006; see also Scheuerman 2008). Increasingly, theorists of global democratic reform envisage the need to develop new institutions and practices of representation and accountability rather than merely to extend traditional constitutional models and electoral mechanisms of domestic democratic governance (Archibugi 2008; Macdonald 2008; Marchetti 2008). In the context of the Cold War (1945–89), however, the division of the world into two ideologically opposed camps

led by the United States and the Union of Soviet Socialist Republics —produced mutual distrust that pervaded the reception of all proposals for world government. Soviet opposition to all Western proposals as attempts to impose “American monopolistic capitalism” on the world made the world federalist movement’s goal of establishing a universal federation infeasible. The Soviet leadership also condemned the AUC’s proposal for an exclusive union of democracies as part of the Cold War rivalry—an attempt to strengthen the anti-communist (anti-Soviet) bloc. Rousseau viewed war as a product of defectively ordered social institutions; it is states as public entities that make war, and individuals participate in wars only as members or citizens of states. Far from viewing the achievement of a domestic leviathan as moral progress, Rousseau noted that the condition of a world of entangled sovereign states puts human beings in more peril than if no such institutions existed at all.