  While the standard theories of globalization deal with large scale and macrosociological processes, the social fact of globalization is not uniform; differently situated actors experience it differently. This makes it exemplary for pluralist and multiperspectival social inquiry. It is also exemplary in another sense. As a social fact that is not uniform in its consequences, globalization cannot be reconstructed from the internal perspective of any single democratic political community, it requires a certain kind of practically oriented knowledge about the possibilities of realising norms and ideals in praxis and is thus a theory of democratization, of creating a political space where none now exists.  We may call this practical theory of praxis a “praxeology” (Linklater 2001, 38).  Though the use of the term “praxeology” can be traced back to the work of Ludwig von Mises and even earlier to Alfred Espinas, Linklater’s use derives from the way the term is employed in Raymond Aron’s work (Aron 2003, 577).  The purpose of praxeology, in this sense, is inquiry into the “knowing how” of practical normative knowledge, that is, how it is that norms are ongoingly interpreted, realized, and enacted under particular social and historical circumstances. A critical and praxeological theory of globalization must therefore solve two pressing internal problems: first, how to organize social inquiry within and among transnational institutions more democratically; and, second, it must show the salient differences between national and transnational institutions and public spheres so that the democratic influence over globalization becomes a more tractable problem with feasible solutions.