  Philosophers and political theorists have eagerly addressed the normative and political implications of our globalizing world. A lively debate about the possibility of achieving justice at the global level pits representatives of cosmopolitanism against myriad communitarians, nationalists, realists, and others who privilege the nation-state and moral, political, and social ties resting on it. In contrast, cosmopolitans tend to underscore our universal obligations to those who reside faraway and with whom we may share little in the way of language, custom, or culture, oftentimes arguing that claims to “justice at home” can and should be applied elsewhere as well (Beitz 1999; Caney 2006; Wallace-Brown &amp; Held 2010). In this way, cosmopolitanism builds directly on the universalistic impulses of modern moral and political thought. Cosmopolitanism’s critics dispute the view that our obligations to foreigners possess the same status as those to members of particular local and national communities of which we remain very much a part. They by no means deny the need to redress global inequality, for example, but they often express skepticism in the face of cosmopolitanism’s tendency to defend significant legal and political reforms as necessary to address the inequities of a planet where millions of people a year die of starvation or curable diseases (Miller 2012; 2013; Nagel 2005; Pogge 2001, 9; Pogge 2002). Nor do cosmopolitanism’s critics necessarily deny that the process of globalization is real, though some of them suggest that its impact has been grossly exaggerated (Kymlicka 1999; Nussbaum et al. 1996). Nonetheless, they doubt that humanity has achieved a rich or sufficiently articulated sense of a common fate such that far-reaching attempts to achieve greater global justice (for example, substantial redistribution from the rich to poor) could prove successful. Cosmopolitans not only counter with a flurry of universalist and egalitarian moral arguments, but they also accuse their opponents of obscuring the threat posed by globalization to the particular forms of national community whose ethical primacy communitarians, nationalists, and others endorse. From the cosmopolitan perspective, the tendency to favor moral and political obligations to fellow members of the nation-state represents a misguided and increasingly reactionary nostalgia for a rapidly decaying constellation of political practices and institutions.