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Georg Cavallar, Imperfect Cosmopolis: Studies in the History of International Legal Theory and Cosmopolitan Ideas , Cardiff: University of Wales Press, 2011 Pp. 240 ISBN 9780708323670 (hbk) £75.00

Kant is an important figure in this book, but not as important as those, who say that the Prussian philosopher invented cosmopolitanism, believe it is. Rather, he takes a place towards the end of developments in ideas about cosmopolitanism that began for our purposes with Francisco de Vitoria in the sixteenth century and passed through thinkers such as Hugo Grotius, Samuel Pufendorf, Christian Wolff, Emer de Vattel and British Enlightenment figures such as David Hume and Adam Smith. A chapter towards the end that deals with early ideas about immigration rights does not have much to say about Kant, but does canvass the ideas of Pufendorf, Vattel, Johann Caspar Bluntschli and Alfred Verdross. One conclusion we can draw is that ideas about cosmopolitanism in the early modern period were much richer than many have thought. In this field one must start with definitions. Cavallar begins with a definition of cosmopolitanism as the belief that all humans belong to one single, global community. He follows that with a nice (and necessary) set of distinctions among moral cosmopolitanism (normative individualism, universality, equality, and generality), natural law cosmopolitanism (the historical source of moral cosmopolitanism), political cosmopolitanism (requiring a global legal world order) and cultural cosmopolitanism (appreciation of the diversity of world cultures). Together, they mean rejecting nationalism, narrow communitarianism, statism, political realism, multiculturalism, postmodern relativism and more (except in their weakest, little more than symbolic, forms). There can be such things as Christian cosmopolitans and liberal cosmopolitans, if they meet certain standards. Vitoria, Grotius, Pufendorf, Wolff and Vattel have recently suffered a lot of flak for allegedly endorsing European colonialism and exploitation. Cavallar is more subtle, noticing that Vitoria was shocked by the massacre of Atahualpa and that Grotius explicitly rejected some special rights for book reviews