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While I want to retain a commitment to justice as inherently universal, the Axial Age proposes a plurality of historical forms for achieving such universality as a species-ethic. Karl Jaspers elaborated the concept of the Axial Age as an attempt to reset the initiation of modernity at the seminal 800–200 BCE dates. He also sought to integrate these distinct cultural heritages more deeply into the post-WWII, decentered, multi-polar, and non-Eurocentric onset of what he terms global philosophy. While the Axial Age remains a contested concept, Jaspers' confidence in the prospect of boundless communication provides us with a linguistic medium for reorienting the roots of political theory. My focus on the universal role of the second person in each tradition offers an abiding constant even in light of my endorsement of multiple modernities as a necessary consequence of the Axial Age—stemming simultaneously from cultural elites in India, China, the Hebrew prophetic heritage, and Greek philosophy. As a philosophical complement to Jaspers and the growing social scientific literature on multiple modernities, I amend his views by highlighting three contemporary appropriations of his Axial thesis. These include Taylor's probing genealogical analysis of secularity, Habermas's proclamation of the onset of a postsecular age, and my own transcivilizational recasting of Rawls' overlapping consensus. My defense of cosmoipolitan justice seeks agreement upon shared sets of species-ethical norms that nonetheless take distinct legal forms and divergent background justifications.

DOI: 10.1007/978-3-319-12709-5_1

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