The other faction — liberal lawyers, activists, intellectuals, journalists, academics, members of the clergy, and (once again) NGO staffers — has a deep-seated moral suspicion of nations and political boundaries in general. Why should an American count for more than a Mexican who crosses the border into the United States? Shouldn’t a refugee fleeing violence in North Africa enjoy full political rights upon setting foot in the European Union? Don’t all human beings deserve to be treated equally under the law? Isn’t opposition to such equality an example of bald-faced racism?
Both of these factions make deeply anti-political assumptions, denying the legitimacy of particularistic affiliations and dismissing the intuition that citizenship in a particular political community is a distinction that should not be open to all comers. The first faction denies these fundamentally political distinctions in the name of economic universalism; the second denies them in the name of moral universalism.
Universalism might be the gold standard of truth in economics, moral philosophy, and in every field of inquiry that aims to model itself on the natural sciences. But politics is always about how these particular people choose to govern themselves. Which means that politics can never be conducted entirely in universalistic terms.