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He often refers to this process as "will formation" where individual opinions can change and ultimately produce a rational consensus.
Contrary to "formal" democracy understood as majority rule, Habermas opposes "substantive democracy," which emphasizes the "genuine participation of citizens in political will formation" (Habermas 1975, 32).
The rules for inclusion and for equal treatment personify the principles of equal citizenship and membership in a body that inclusively and continuously engages in processes of collective self-determination – in processes of opinion and will formation.
Even though it does not possess sovereign control in a clearly delimited territory, it claims to possess a legitimate authority based on entrenched principles of law as well as a set of representative political institutions for collective will formation.
If the political authority that now promotes globalization is to answer to democratic will formation, the institutions in which such public deliberation takes place must seek to become explicitly multiperspectival in Ruggie's sense.
The value of political equality, then, explains why certain forms of will formation are considered to be more intimately associated with the idea of democracy than others (CT 280 5).
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The caricature of national macrosubjects shutting themselves off from each other and blocking any cross-border democratic will-formation has become the preserve of rightwing populism.
Only in that case would the EU citizens who elect and control the parliament in Strasbourg be able to participate in a joint process of democratic will-formation reaching across national borders.
According to him, "the procedures and communicative presuppositions of democratic opinion- and will-formation function as the most important sluices for the discursive rationalization of the decisions of an administration bound by law and statute" (1996: 300).
As he puts it: "Deliberative politics acquires its legitimating force from the discursive structure of an opinion- and will-formation that can fulfill its socially integrative function only because citizens expect its results to have a reasonable quality" (Habermas 1996: 304; see also Benhabib 1994; Knight and Johnson 1994; Cohen 1997a,b; Bohman 1997).
Schmitt's apparent attempt to dissociate the idea of democracy from any particular method of will-formation fails to explain why the democratic tradition has considered institutional provisions like the election of officials or the extension of the franchise to be characteristically democratic.
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Justyna Jupowicz-Kozak
CEO of Professional Science Editing for Scientists @ prosciediting.com