To save content items to your account,
please confirm that you agree to abide by our usage policies.
If this is the first time you use this feature, you will be asked to authorise Cambridge Core to connect with your account.
Find out more about saving content to .
To save content items to your Kindle, first ensure no-reply@cambridge.org
is added to your Approved Personal Document E-mail List under your Personal Document Settings
on the Manage Your Content and Devices page of your Amazon account. Then enter the ‘name’ part
of your Kindle email address below.
Find out more about saving to your Kindle.
Note you can select to save to either the @free.kindle.com or @kindle.com variations.
‘@free.kindle.com’ emails are free but can only be saved to your device when it is connected to wi-fi.
‘@kindle.com’ emails can be delivered even when you are not connected to wi-fi, but note that service fees apply.
Structural changes like globalisation and technical change have empowered business actors in global governance. Yet to become leaders of global governance rather than mere participants, business actors need to legitimise themselves as working for the public good rather than for the maximisation of profit alone. This paper argues that business power becomes authority through the gradual diffusion of ideals of global governance that legitimate the leadership of business actors. We use the concepts of cultural capital and symbolic capital developed by Pierre Bourdieu to conceptualise the construction of business authority. However, we also expand on existing Bourdieusian accounts, which focus on authority construction within fields, by showing how business actors leverage globalisation and technical change to frame discourses that construct their authority across fields of governance. To demonstrate this, we focus on the case of the World Economic Forum (WEF), which has accumulated enough cultural capital to deploy two particularly influential discourses – multistakeholderism and the 4th Industrial Revolution. We show that, by making sense of complex situations, these discourses functioned as symbolic capital and legitimised both the WEF’s own authority and that of business actors more broadly.
A widely made claim in academic scholarship is that the governance of solar geoengineering is characterised by gaps in international law and the absence of regulatory mechanisms. This article presents a more nuanced perspective on this claim. Instead of focusing on one comprehensive regime to govern solar geoengineering (whether its use or its non-use), we adopt a multi-dimensional impact approach to consideration of solar radiation modification (SRM) technologies and their governance. We outline the diverse array of adverse impacts that any SRM governance regime would need to contend with, and map how many of these impacts fall within the purview of existing international institutions and obligations. We conclude that any future SRM governance regime would need to build upon or at least not contravene these existing obligations. While our analysis thus modifies the claim of gaps in international law relating to SRM governance, it also suggests that the fragmented yet comprehensive coverage of diverse impacts does not mean that global coordination to govern deployment of SRM is already in place. Instead, the fragmented web of institutions and principles that exists provides room largely for restrictive SRM governance, in order to prevent adverse impacts within core areas of concern.
The global diffusion of state power has led to a decline in global governance; that is, in the attempt to build authoritative rules and institutions that represent the common goals of the international community. The rise of China and other powers has increased the heterogeneity of the international system, and the erstwhile hegemon has turned against the international order. The major powers today have vastly different domestic characteristics and pursue strongly divergent interests. This has gridlocked and marginalized multilateral organizations such as the United Nations and World Trade Organization and seen a worrying disregard for international law. In response, the institutional ecosystem of global governance is adapting by lowering its scope, weakening its commitments, and splintering into partly competing institutional orders. Adaptation and decline are not mutually exclusive: Today, we can witness the adaptation of global governance to its own decline. Theoretically, this points to the enduring relevance of hegemonic stability theory for global governance. The result is a reduced normative ambition for global governance, signaling a retreat from the grand internationalist vision of organized cooperation among all the members of the international community.
With formal international organizations (IOs) facing gridlock and informal IOs proliferating, cooperation in the twenty-first century looks different than it did in previous eras. Global governance institutions today also face additional challenges, including a fragmented information environment where publics are increasingly vulnerable to misinformation and disinformation. What do these trends portend for international politics? One way to answer this question is to return to a core ingredient of a well-functioning IO—information provision—and ask how such changes affect efficiency. Viewed through this lens, we see decline in some arenas and adaptation in others. Formal IOs are struggling to retain relevance as their weak policy responses and ambiguous rules create space for competing signals. The proliferation of informal institutions, on the other hand, may represent global governance evolution, as these technocratic bodies are often well-insulated from many political challenges. Yet even if global governance retains functionality, the legitimacy implications of such trends are troubling. IO legitimacy depends in part on process, and from this standpoint, the informational gains of informal governance must be weighed against losses of accountability and transparency. Ultimately, evaluating the normative implications of these trends requires making judgments about the preferred legitimizing principles for global governance.
Recent times have been hard for global governance, not least for formal intergovernmental organizations (FIGOs). Given changing conditions and their inability to adapt, many observers argue that FIGOs are drifting and losing ground to low-cost institutions (LCIs). We argue that this widespread perception is incomplete and that it dismisses too quickly the durability of FIGOs. We begin by pointing out that not all FIGOs are drifting and that some may even thrive amid transnational crises and power shifts. We then highlight the possibility that in a densely institutionalized global environment, states can substitute one FIGO for another. Thus, even as one FIGO is drifting, other FIGOs, rather than or alongside LCIs, can take the mantle. We identify and exemplify three key motivations for FIGO substitution: overcoming gridlock, enhancing ideological alignment, and policy laundering. During crises and power shifts, some members might paralyze a FIGO, leading to gridlock and prompting other members to cooperate in another FIGO. Power shifts and crises can also motivate dissatisfied FIGO members to pursue parallel activities in a FIGO that better fits their ideological outlook. Policy laundering occurs when members use one FIGO over another to signal political intent. We conclude by exploring the normative implications of FIGO substitution.
International organisations (IOs) hold important governance functions and power. Yet, they are several steps detached from the constituencies that have entrusted them with functions and resources to carry them out, even as accountability expectations remain significant for their legitimacy. This article presents a broadly generalisable theoretical framework for understanding the variable accountability of IOs, seeking to advance the understanding of international accountability in three new ways. First, it elaborates on the concept of the scope of IO accountability, which can vary across organisations, over time, and across contexts. The idea of a scope of accountability moves beyond the dichotomy of accountable versus non-accountable power holders and advances an understanding of accountability as a multi-layered phenomenon, whereby both the expectations and practices of accountability can evolve over time and with respect to different audiences. Second, the article identifies three political factors – namely the formal and informal excercise of power, institutional structure, and public salience – that can shape, in important ways, the variable scope of IO accountability. Finally, it critically explores the tensions and contradictions between these political dynamics, and the implications for access to and the efficacy of accountability systems.
In the introduction to this roundtable, we argue that global governance currently faces hard times because it is affected by a set of significant developments revolving around the changing distribution of state power, the rise of nationalist populism, and the frequent occurrence of transnational crises, while seeking to facilitate collective action on complex cooperation problems. Against this backdrop, the essay identifies two major institutional dynamics of global governance in hard times: first, the drift of formal intergovernmental organizations (FIGOs) that is caused by them being gridlocked in a period of significant changes in their social, (geo)political, economic, and technological environment. Second, the proliferation of various types of low-cost institutions. To help us think systematically about how these two interrelated institutional dynamics affect global governance, the essay develops the innovation thesis and the decline thesis. The “innovation thesis” suggests that by transitioning from a rather exclusive and hierarchical system revolving around FIGOs into a more inclusive and heterarchical system revolving around institutional diversity, global governance is currently being adapted to its new environment. The “decline thesis,” by contrast, argues that the two institutional dynamics undermine rules-based multilateralism and may lead to a shift back toward traditional (great) power politics that does not respect institutional constraints.
In this commentary on Itamar Mann’s rich re-reading of Regina v Dudley and Stephens (1884), I want to draw attention to two issues. First, the salience of the distinction between abstraction and idealization for his argument. Second, the question of political form in relation to each of the three models of the lifeboat that Mann explore – the providential, the catastrophic, and the commonist. I do so in order to explore the implications of Mann’s proposal for the politics of global governance.
Beginning with the opening-up reforms of Deng Xiaoping, the Chinese government has treated law as a central tool for regulating the economy and guiding institutional transformation. Over the decades, since 1949, China’s path to modernization has been marked by profound, experimental transformations that selectively combined foreign expertise with Chinese foundations. A key feature of this process has been China’s strategic adoption and adaptation of legal transplants. While initially a recipient of foreign legal models, China is now increasingly exporting its own approaches through the Belt and Road Initiative (BRI). This article examines how China’s engagement in shaping the legal and regulatory frameworks of host countries under the BRI differs from traditional models of legal transplants. Rather than imposing, China draws on its historical experience to adopt a pragmatic, adaptive strategy defined by three core characteristics: the combination of Chinese and Western practices; an emphasis on voluntariness tempered by asymmetrical power relations; and a prioritization of policy objectives over autonomous legal principles. While this strategy raises concerns about legal fragmentation and institutional coherence, it also fosters a space for legal pluralism, offering an alternative to the homogenization typically associated with Global North legal transplants.
How can wellbeing for all be improved while reducing risks of destabilising the biosphere? This ambition underlies the 2030 Agenda but analysing whether it is possible in the long-term requires linking global socioeconomic developments with life-supporting Earth systems and incorporating feedbacks between them. The Earth4All initiative explores integrated developments of human wellbeing and environmental pressures up to 2100 based on expert elicitation and an integrated global systems model. The relatively simple Earth4All model focuses on quantifying and capturing some high-level feedback between socioeconomic and environmental domains. It analyses economic transformations to increase wellbeing worldwide and increase social cohesion to create conditions that are more likely to reduce pressures on planetary boundaries. The model includes two key novelties: a social tension index and a wellbeing index, to track societal progress this century. The scenarios suggest that today's dominant economic policies are likely to lead to rising social tensions, worsening environmental pressures, and declining wellbeing. In the coming decades, unchecked rising social tensions, we hypothesise, will make it more difficult to build a large consensus around long-term industrial policy and behavioural changes needed to respect planetary boundaries. We propose five extraordinary turnarounds around poverty, inequality, empowerment, energy and food that in the model world can shift the economy off the current trajectory, improve human wellbeing at a global scale, reduce social tensions and ease environmental pressures. The model, the five (exogenous) turnarounds and the resulting two scenarios can be used as science-policy boundary objects in discussions on future trajectories.
Non-technical summary
Our world is facing a convergence of environmental, health, security, and social crises. These issues demand urgent, systemic solutions now that address not only environmental but also social dimensions. Weak political responses have stalled progress on the Sustainable Development Goals and the Paris Agreement. We have developed scenarios that explore interconnections between possible climate futures, rising living costs, and increasing inequalities that fuel populism and undermine democracy to the year 2100. We propose five turnaround solutions – energy, food and land systems, inequality, poverty, and gender equality – that if enacted are likely to provide wellbeing for a majority of people plus greater social cohesion. This will support long-term industrial policies and behavioural change to reduce emissions and protect the biosphere toward a long-term goal of living on a relatively stable planet.
Social Media summary
Our dominant economic model is destabilising societies and the planet. Earth4All found 5 turnarounds for real system change.
Support for a high-ambition plastics treaty is gaining strength, particularly within global civil society and among lower-income developing countries. Still, opposition to binding measures – such as obligations to regulate petrochemicals or reduce global plastics production – remains intense and widespread. We propose the concept of a “petrochemical historical bloc” to help reveal the depth and extent of the forces opposing strong global governance of plastics. At the bloc’s core are petrostates and industry, especially producers of oil and gas feedstock, petrochemicals and plastics. Extending its influence are broader social forces – including certain political and economic institutions, consultancy firms and nongovernmental organizations – that reinforce and legitimize the discourses and tactics thwarting a high-ambition treaty. This bloc is driving up plastics production, externalizing the costs of pollution, distorting scientific knowledge and lobbying to derail negotiations. Yet the petrochemical historical bloc is neither monolithic nor all-powerful. Investigating differing interests and evolving politics within this bloc, we contend, can expose disingenuous rhetoric, weaken low-ambition alliances and reveal opportunities to overcome resistance to ambitious governance. In light of this, and toward highlighting fractures and potential counter-alliances and strategies, we call for a global research inquiry to map the full scope and nature of the petrochemical historical bloc.
The path to global sustainable development is participatory democratic global governance – the only truly effective path to confronting pandemics, military conflict, climate change, biodiversity loss, and potential overall ecological collapse. Democracy for a Sustainable World explains why global democracy and global sustainable development must be achieved and why they can only be achieved jointly. It recounts the obstacles to participatory democratic global governance and describes how they can be overcome through a combination of right representation and sortition, starting with linking and scaling innovative local and regional sustainability experiments worldwide. Beginning with a visit to the birthplace of democracy in ancient Athens, a hillside called the Pnyx, James Bacchus explores how the Athenians practiced democratic participation millennia ago. He draws on the successes and shortfalls of Athenian democracy to offer specific proposals for meeting today's challenges by constructing participatory democratic global governance for full human flourishing in a sustainable world.
Public trust, political will, and the right leadership are all necessary to create and to lift up to the global level a living democracy for a sustainable world. Given the challenges before us, we are running out of time to bring about the necessary disruption in the stalled and stalemated political status quo by significantly expanding direct democratic participation through sortition as the first step toward creating and restoring mutual public trust. Trust must be built by exercising trust. We need trust in governments and between and among governments. Most important, we need trust between and among people who have faith in their fellow men and women to assume the responsibilities of self-rule. Trust can be created by working together in trust. With mutual trust, we can summon the political will to overcome our current inertia and make the changes needed to uplift democracy for a sustainable world. We can find and follow the right leadership. And we can follow the path from the Pnyx to secure at last the global realization of living democracy.
In addition to right representation, our new framework for democratic global governance must comprise global circles of participation chosen by global sortition. We must make something new work for the world by giving new life to human institutions at every level of governance. To accomplish this, we must employ random selection to create an interlinked network of global participation that will be a central part of a new system of democratic global governance. We must establish, globally, multiple levels of multidimensional and multiconnected circles of participation through random selection, reflecting the diversity of views in the entirety of the world, ascending and descending through interaction at different tiers of governance, linking, overlapping, and jointly acting in different sectors and on different subjects of governance, in an ongoing expression of human imagination and democratic will. Among these sortition circles must be circles for nature and circles for the future. We must make these global circles into rings of human action in which everyone throughout the world will have an equal opportunity to participate.
In 508 bc, after defeating a Spartan effort to restore authoritarian Peisistradid rule in Athens, Cleisthenes and the Athenian citizenry overthrew aristocratic rule in the city-state and replaced it with a form of direct popular rule that rapidly evolved into the world’s first genuine democracy. The reforms made by Cleisthenes and his popular allies at that time formed the foundation for an ever-evolving direct and participatory Athenian democracy that lasted for nearly two centuries before its demise by military defeat. The political structure of the city-state was reorganized to bring citizens from different places together in self-governance; the Assembly was accorded full political powers, and all Athenian citizens were made equal before the law and equally entitled to participate in the governance of the city-state. Central to direct democratic governance were random selection of officeholders by sortition and frequent rotation in office. Further reforms during the succeeding decades made Athenian governance still more democratic and – after brief authoritarian interruptions during and immediately after the Peloponnesian War – more committed not only to democracy but also to the rule of law, until ultimate military defeat by Macedon in 322 bc.
As Hannah Arendt taught us, we must create something new in the world. Human action can make a new beginning for humanity. We must pursue self-liberation through participation with others in mutual action to attain full human flourishing in a sustainable world. The participatory action we take must be democratic action. Democratic action is the only kind of action that can lead to the full flourishing of human freedom. Only democracy provides an institutional framework for the fullest extent of political freedom, economic freedom, and every other kind of freedom. We must embrace the responsibility of freedom by working together to apply reason to the world. This requires active engagement for a common purpose in a truly participatory democracy. A common purpose can be found in seeking accomplishment of the social, economic, and environmental aims of sustainable development. As John Dewey insisted, democracy must become a way of life. Democratic participation is the way to attain a deeper freedom. We see this in the emergence of a multitude of bottom-up sustainable development networks worldwide.
The most radically revolutionary idea in the world remains the notion that “we the people” are capable of governing ourselves. This idea began with Cleisthenes and the ancient Athenian democrats, but it is only partly fulfilled today. Human rights have meaning only if they have genuine content. It is in the exercise of rights with content through genuine democratic participation that our natural capacity for self-rule can be enlarged and we can become more capable of self-rule. In sharing the capability, knowledge, and potential that each of us possesses, we can confront the real world and cooperate to make it into a better world. By acknowledging our unity as one species, accepting our place as a part of nature, and asserting control of our technosphere, we can become one global network. As it is, we comprise a living system, a universal agent of systems thinking, and, through collective action, we can become a much more successful one. Full democratic participation can accomplish the fullest effectiveness of this living network. It can produce sustainable development. If everyone participates, then the benefits of this collective action will be maximized; but if some are left out then their knowledge and potential will be lost to the whole, and thus the network will be less capable of making a sustainable world. The billions of people who are invisible must be made visible by expanding the circle of our moral imagination, and all must be enabled to achieve self-liberation by participating in their own governance.
Participation is meaningless without communication. Just as the Athenian leader Pericles communicated with his citizens in his famous Funeral Oration, so must we communicate with one another to take and coordinate human action through human cooperation. Communication is not possible without a space in which to communicate. The basis of participatory democracy must be communication and action taken together in a public space. We must therefore have more public spaces for democratic participation by everyone, including those among us who have been excluded, who have been marginalized and invisible. Within these public spaces for participation, communication must occur through deliberation with people coming together and talking things through on fair and equal terms to arrive at a mutual decision based on mutual rational criticism. This deliberation must include everyone, and it must be face to face. Local experiments throughout the world have shown that this can be done. By using an ancient sortition machine they called the kleroterion, the ancient Athenians showed how the collective wisdom of the people can be summoned and employed in making public decisions. They also learned through hard experience – exemplified in the trial and execution of Socrates – that collective wisdom and collective action through democratic decision-making are best when the decision-makers are educated to be the best citizens and make the best decisions.
Not one of the numerous global risks we confront can be averted without better governance through global cooperation. All these risks – the ones we face now and the ones we may soon face next – transcend national borders, cross the globe, and therefore require global solutions. Moreover, many of these risks are interconnected; thus, they require interconnected solutions. Within the biological and chemical container of the Earth’s biosphere, human civilization is not a collection of individual structures of living that are entirely separate and distinct. It is a complex system of interconnected – and interdependent – networks of all kinds, many of which extend across our imagined political borders. Moreover, the ecologies of the world that human cities and states inhabit are all connected through natural systems. The atmosphere, hydrosphere, and cryosphere of the Earth, the biosphere that comprises the Earth’s ecosystems, are all connected. The many parts make a whole. To find planetary solutions, we must employ systems thinking to create institutions and other political arrangements to achieve effective Earth system governance, which must see and treat the world as a whole. To do this, we need human cooperation in problem-solving at every level of human endeavor. Foremost among our tools in this task must be democracy, and democracy must be devoted to sustainable development. Although democracy is in retreat throughout the world, we must fulfill our duty of optimism by establishing democracy everywhere and at every level, including democratic global governance.
The challenges for governance in ancient Athens are dwarfed by the challenges for governance in our own time. Humanity seems incapable of cooperation for collective action. We are failing in problem-solving. This failure is evidenced at every level of governance. It is especially obvious in global governance, where an escalating avalanche of ecological and other crises has already begun and hurtles toward us. The failure of democracies is particularly distressing in that it is the democracies that, in the eyes of those who support and believe in them, are supposed to do the most to meet the common needs of humanity. The human species has survived and thrived because we have cooperated. We must do so now if we are to meet the challenges before us and secure the fullness of human flourishing through sustainable development. We have, however, not yet found the common will that is indispensable to taking the collective action that is necessary to achieve our goals for humanity. Like the ancient Athenians in their triremes, we must learn to row together to serve the public good. We must, like them, form participatory knowledge networks for the public good. This requires vastly more public participation in self-rule at every level of human governance. New cooperative networks for sustainable development are examples of the kind and extent of popular participation we need to continue to survive and succeed as a species.