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Subcategories:History/traditions: Cosmopolitanism
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Cultural Cosmopolitanism
  1. Mitchell Aboulafia (2001). The Cosmopolitan Self: George Herbert Mead and Continental Philosophy. Illinois University Press.
    This important volume appreciably advances the dialogue between continental thought and classical American philosophy.
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  2. Craig Calhoun (2010). A Cosmopolitanism of Connections. In Hilary Ballon (ed.), The Cosmopolitan Idea. Nyu Abu Dhabi.
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  3. Yvonne Chiu & Robert S. Taylor (2011). The Self-Extinguishing Despot: Millian Democratization, or The Autophagous Autocrat. Journal of Politics 73 (4):1239-50.
    Although there is no more iconic, stalwart, and eloquent defender of liberty and representative democracy than J.S. Mill, he sometimes endorses non-democratic forms of governance. This article explains the reasons behind this seeming aberration and shows that Mill actually has complex and nuanced views of the transition from non-democratic to democratic government, including the comprehensive and parallel material, cultural, institutional, and character reforms that must occur, and the mechanism by which they will be enacted. Namely, an enlightened despot must cultivate (...)
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  4. Simon Cushing, Reaching for My Gun: Why We Shouldn't Hear the Word "Culture" in Normative Political Theory. 1st Global Conference: Multiculturalism, Conflict and Belonging.
    Culture is a notoriously elusive concept. This fact has done nothing to hinder its popularity in contemporary analytic political philosophy among writers like John Rawls, Will Kymlicka, Michael Walzer, David Miller, Iris Marion Young, Joseph Raz, Avishai Margalit and Bikhu Parekh, among many others. However, this should stop, both for the metaphysical reason that the concept of culture, like that of race, is itself either incoherent or lacking a referent in reality, and for several normative reasons. I focus on the (...)
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  5. Pablo de Greiff (2002). Habermas on Nationalism and Cosmopolitanism. Ratio Juris 15 (4):418-438.
  6. Ulrich Diehl (2005). On the Art of Intercultural Dialogue. Some Forms, Conditions and Structures. In P. N. Liechtenstein & Ch M. Gueye (eds.), Peace and Intercultural Dialogue. Universitätsverlag Winter.
    This essay begins with the claim that intercultural dialogue is an art rather than a science or technique and it attempts to point out what it takes to learn the art of intercultural dialogue. In PART ONE some basic forms of intercultural dialogue are presented which correlate to some basic forms of human life, such as family, politics, economy, science, art and religion. Also a few common traits about how intercultural dialogue is practised today are specified. PART TWO is pointing (...)
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  7. Iain Edgar & David Henig (2010). The Cosmopolitan and the Noumenal : A Case Study of Islamic Jihadist Night Dreams as Reported Sources of Spiritual and Political Inspiration. In Dimitrios Theodossopoulos & Elisabeth Kirtsoglou (eds.), United in Discontent: Local Responses to Cosmopolitanism and Globalization. Berghahn Books. 64.
  8. Toni Erskine (2008). Embedded Cosmopolitanism: Duties to Strangers and Enemies in a World of 'Dislocated Communities'. OUP/British Academy.
    In this innovative book, Toni Erskine offers a challenging and original normative approach to some of the most pressing practical concerns in world politics - including the contested nature of the prohibitions against torture and the targeting of civilians in the 'war on terror'. -/- Erskine's vision of 'embedded cosmopolitanism' responds to the charge that conventional cosmopolitan arguments neglect the profound importance of community and culture, particularity and passion. Bringing together insights from communitarian and feminist political thought, she defends the (...)
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  9. Andrade Fernandes & Jorge Luis (2008). Challenging Euro-America's Politics of Identity: The Return of the Native. Routledge.
    This is not merely a theoretical problem, as Fernandes relates it to the very current crisis of nativist/multicultural identity in the West.
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  10. John Gledhill (2010). Hegemonic, Subaltern and Anthropological Cosmopolitics. In Dimitrios Theodossopoulos & Elisabeth Kirtsoglou (eds.), United in Discontent: Local Responses to Cosmopolitanism and Globalization. Berghahn Books. 148.
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  11. Victoria Goddard (2010). Two Sides of the Same Coin? World Citizenship and Local Crisis in Argentina. In Dimitrios Theodossopoulos & Elisabeth Kirtsoglou (eds.), United in Discontent: Local Responses to Cosmopolitanism and Globalization. Berghahn Books. 124--147.
  12. Carol Hay (2012). Justice and Objectivity for Pragmatists: Cosmopolitanism in the Work of Martha Nussbaum and Jane Addams. The Pluralist 7 (3):86-95.
    The goal of this paper is to argue that pragmatists interested in social justice ought to be committed to certain objective transcultural ethical ideals. In particular, I argue that we need an objective moral account of what counts as harm and flourishing for human beings. Pragmatists are usually characterized as rejecting the tenability of, or the need for, such objective standards. Instead, the question of whether a person's life is going well or badly is supposed to be answered by appealing (...)
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  13. David A. Hollinger (2001). Not Universalists, Not Pluralists: The New Cosmopolitans Find Their Own Way. Constellations 8 (2):236-248.
    This paper describes and offers an analysis of a "new cosmopolitanism" emerging in the late 1990's --which is contrasted with cultural pluralism.
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  14. Ada S. Jaarsma (2010). Habermas' Kierkegaard and the Nature of the Secular. Constellations 17 (2):271-292.
  15. A. Krossa (2012). Why European Cosmopolitanism? In Roland Robertson & Anne Sophie Krossa (eds.), European Cosmopolitanism in Question. Palgrave Macmillan.
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  16. Justine Lacroix (2009). Does Europe Need Common Values? Habermas Vs Habermas. European Journal of Political Theory 8 (2):141-156.
    This article argues that there is a discrepancy between Jürgen Habermas's initial plea for critical and rational identities and his more recent glorification of the European model. Initially, Constitutional Patriotism could be apprehended as a critical standard for existing political practices. However, Habermas's recent political texts tend to lose all kind of reflexive distance in their apprehension of the European identity — which is presented as distinct and even superior to its counter-model, the US. Such a `Europatriotic' temptation should be (...)
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  17. Mark D. Larabee (2010). Baedekers as Casualty: Great War Nationalism and the Fate of Travel Writing. Journal of the History of Ideas 71 (3):457-480.
    This article addresses the critically neglected relation between Baedekers and nationalism, in order to articulate the reasons for the decline of the Baedeker empire in the early twentieth century. Conditions in the First World War undermined the Baedekers' foundational concepts of landscape description. Additionally, the guidebooks emblematized a lost pre-war style of international journey. However, evidence in unexplored archival and fictional sources qualifies our understanding of these changes. This article revisits and reconciles such assessments, by explaining how the war also (...)
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  18. R. Robertson (2012). European Cosmopolitanism and the Global Field. In Roland Robertson & Anne Sophie Krossa (eds.), European Cosmopolitanism in Question. Palgrave Macmillan.
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  19. Roland Robertson & Anne Sophie Krossa (eds.) (2012). European Cosmopolitanism in Question. Palgrave Macmillan.
    This collection of essays, featuring a line-up of leading international scholars, argues that most work on cosmopolitanism uses a normative model, rather than fully interrogating the issue empirically, comparatively and globally.
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  20. Kathryn May Robinson (ed.) (2007). Asian and Pacific Cosmopolitans: Self and Subject in Motion. Palgrave Macmillan.
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  21. Paul Seaton (2011). European Dreamin: Democratic Astigmatism and its Sources. In Lee Trepanier & Khalil M. Habib (eds.), Cosmopolitanism in the Age of Globalization: Citizens Without States. University Press of Kentucky.
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  22. Marco Solinas (2009). Review of Hauke Brunkhorst, Habermas. [REVIEW] Iride (56):253-254.
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  23. Andrew Strathern & Pamela J. Stewart (2010). Shifting Centres, Tense Peripheries: Indigenous Cosmopolitanisms. In Dimitrios Theodossopoulos & Elisabeth Kirtsoglou (eds.), United in Discontent: Local Responses to Cosmopolitanism and Globalization. Berghahn Books.
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  24. Jeremy Waldron (1995). Minority Rights and the Cosmopolitan Alternative. University of Michigan Journal of Law Reform 25 (4).
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Economic Cosmopolitanism
  1. Lynda Lange (2009). Globalization and the Conceptual Effects of Boundaries Between Western Political Philosophy and Economic Theory. Social Philosophy Today 25:31-45.
    This paper analyzes the historical and cultural genealogy of the presumed separation between ethics and economic theory, taking publicly supported care for children of working mothers (or parents) as a case that illuminates problems for thinking about gender justice that arise because of these disciplinary boundaries and the particular concept of “the human individual” that is implicit in them. Care for children of working mothers is an issue that has been important in the West since the inception of “second wave” (...)
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  2. David Miller (2002). 'Are theyMypoor?': The Problem of Altruism in the World of Strangers. Critical Review of International Social and Political Philosophy 5 (4):106-127.
    How should we decide when to be altruistic ? who are the poor we ought to help? Empirical evidence reveals that in practice altruistic behaviour is strongly influenced by contextual factors such as the cost of helping, perceptions of the person in need, and the number of other people who are in a position to offer help. Philosophers often argue that we should discount such factors, but I claim that altruism is better understood as doing one's proper share of the (...)
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Moral Cosmopolitanism
  1. Chris Armstrong (2009). Global Egalitarianism. Philosophy Compass 4 (1):155-171.
    To whom is egalitarian justice owed? Our fellow citizens, or all of humankind? If the latter, what form might a global brand of egalitarianism take? This paper examines some recent debates about the justification, and content, of global egalitarian justice. It provides an account of some keenly argued controversies about the scope of egalitarian justice, between those who would restrict it to the level of the state and those who would extend it more widely. It also notes the cross-cutting distinction (...)
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  2. Christian Barry & Gerhard Øverland (2012). The Feasible Alternatives Thesis: Kicking Away the Livelihoods of the Global Poor. Politics, Philosophy and Economics 11 (1):97-119.
    Many assert that affluent countries have contributed in the past to poverty in developing countries through wars of aggression and conquest, colonialism and its legacies, the imposition of puppet leaders, and support for brutal dictators and venal elites. Thomas Pogge has recently argued that there is an additional and, arguably, even more consequential way in which the affluent continue to contribute to poverty in the developing world. He argues that when people cooperate in instituting and upholding institutional arrangements that foreseeably (...)
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  3. Gillian Brock (2009). Global Justice: A Cosmopolitan Account. Oxford University Press.
    OUP writes: Gillian Brock develops a viable cosmopolitan model of global justice that takes seriously the equal moral worth of persons, yet leaves scope for defensible forms of nationalism and for other legitimate identifications and affiliations people have. Brock addresses two prominent kinds of skeptic about global justice: those who doubt its feasibility and those who believe that cosmopolitanism interferes illegitimately with the defensible scope of nationalism by undermining goods of national importance, such as authentic democracy or national self-determination. The (...)
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  4. Thom Brooks (2011). Rethinking Remedial Responsibilities. Ethics and Global Politics 4 (3).
    How should we determine which nations have a responsibility to remedy suffering elsewhere? The problem is pressing because, following David Miller, ‘[it] is morally intolerable if (remediable) suffering and deprivation are allowed to continue . . . where they exist we are morally bound to hold somebody (some person or collective agent) responsible for relieving them’. Miller offers a connection theory of remedial responsibilities in response to this problem, a theory he has been developing over the last decade. This theory (...)
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  5. Simon Caney (2011). Humanity, Associations and Global Justice: A Defence of Humanity-Centred Cosmopolitan Egalitarianism. The Monist 94 (4):506-534.
    This paper defends an egalitarian conception of global justice against two kinds of criticism. Many who defend egalitarian principles of justice do so on the basis that all humans are part of a common 'association' of some kind. In this paper I defend the humanity-centred approach which holds that persons should be included within the scope of distributive justice simply because they are fellow human beings. The paper has four substantive sections - the first addresses Andrea Sangiovanni's reciprocity-based argument for (...)
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  6. Simon Caney (2005). Cosmopolitanism, Democracy and Distributive Justice. Canadian Journal of Philosophy (sup1):29-63.
  7. Simon Caney (2002). Cosmopolitanism and the Law of Peoples. Journal of Political Philosophy 10 (1):95–123.
  8. Fred Dallmayr (2003). Cosmopolitanism: Moral and Political. Political Theory 31 (3):421-442.
    Barely a decade after the end of the Cold War, the fury of violence has been unleashed around the world, taking the form of terrorism, wars against terrorism, and genocidal mayhem. These developments stand in contrast to more hopeful legacies of the twentieth century: creation of the United Nations and adoption of international documents such as the "Universal Declaration of Human Rights." These legacies have encouraged a series of initiatives aiming at the formulation of a global or cosmopolitan ethics guiding (...)
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  9. Ada S. Jaarsma (2010). Habermas' Kierkegaard and the Nature of the Secular. Constellations 17 (2):271-292.
  10. Charles Jones (2010). Human Rights and Moral Cosmopolitanism. Critical Review of International Social and Political Philosophy 13 (1):115-135.
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  11. Pauline Kleingeld (2003). Kant’s Cosmopolitan Patriotism. Kant-Studien 94 (3):299-316.
    Patriotism and cosmopolitanism are often presumed to be mutually exclusive, but Immanuel Kant defends both. Although he is best known for his moral and political cosmopolitanism, in several texts he defends the claim that we have a duty of patriotism, claiming that cosmopolitans ought to be patriotic. In this paper, I examine Kant’s different accounts of the duty of patriotism. I argue that Kant’s defense of nationalist patriotism fails, but that his argument for a duty of civic patriotism succeeds.
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  12. Andy Lamey (2014). Arguing for Open Borders. [REVIEW] Literary Review of Canada 22 (April):12-13.
    A review of The Ethics of Immigration, by Joseph Carens (Oxford: Oxford University Press, 2013).
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  13. Holly Lawford-Smith (2012). The Motivation Question: Arguments From Justice, and From Humanity. British Journal of Political Science 42:661-678.
    There are many interesting questions to ask about cosmopolitan arguments. Is it true that the sphere of moral concern is global? Which sets of actions would realize the outcomes of global justice that cosmopolitans seek? Are those sets of actions feasible, and when we compare them against each other, which is the most feasible? The question I want to focus on in this paper is a question of the latter kind, but I want to take a slightly unique approach to (...)
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  14. Holly Lawford-Smith (2011). Cosmopolitan Global Justice: Brock Vs. The Feasibility Sceptic. Global Justice Theory Practice Rhetoric (4).
  15. G. Alexandre Lenferna (2010). Singer Revisited: Cosmopolitanism, Global Poverty and Our Ethical Requirements. South African Journal of Philosophy 29 (2).
    A commonly held view is that giving to the poor is superogatory i.e., that while it is a good thing to do, it is not morally wrong for us not to do so. This essay sets out to show that for the affluent in the world giving to the poor is not superogatory but is rather a moral obligation. The paper critiques Singer's famous argument in ‘Famine, Affluence and Morality’ and finds that although the argument is a cogent and powerful (...)
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  16. Graham Long (2009). Moral and Sentimental Cosmopolitanism. Journal of Social Philosophy 40 (3):317-342.
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  17. Gabriel Palmer-Fernández (2009). Public Policy : Moving Toward Moral Cosmopolitanism. In John-Stewart Gordon (ed.), Morality and Justice: Reading Boylan's a Just Society. Lexington Books.
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  18. Roland Pierik (2004). Thomas Pogge: World Poverty and Human Rights: Cosmopolitan Responsibilities and Reforms. [REVIEW] The Leiden Journal of International Law 17 (3):631-635.
  19. David A. Reidy (2010). Human Rights and Liberal Toleration. Canadian Journal of Law and Jurisprudence 23 (2):287-317.
    Offers, by way of systematic reconstruction of Rawls's Law of Peoples, a principled view of human rights and liberal toleration.
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  20. David A. Reidy (2008). Human Rights: Institutions and Agendas. Public Affairs Quarterly 22 (4):409-433.
    Distinguishes and shows how one can coherently affirm distinct human rights agendas rooted in distinct conceptions of human rights, each with its own normative aim and institutional and discursive field of application.
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  21. Leif Wenar, Why Rawls is Not a Cosmopolitan Egalitarian.
    In John Rawls’s The Law of Peoples we find unfamiliar concepts, surprising pronouncements, and what appear from a familiar Rawlsian perspective to be elementary errors in reasoning.1 Even Rawls’s most sensitive and sympathetic interpreters have registered unusually deep misgivings about the book.2 Most perplexing of all is the general character of the view that Rawls sets out to justify. For in this book Rawls, the twentieth century’s leading liberal egalitarian, advances a theory which shows no direct concern for individuals and (...)
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  22. Bill Wringe (2014). From Global Collective Obligations to Institutional Obligations. Midwest Studies in Philosophy 38 (1):171-186.
Political Cosmopolitanism
  1. David Adams & Galin Tihanov (eds.) (2011). Enlightenment Cosmopolitanism. Legenda.
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  2. Daniele Archibugi (2003). A Critical Analysis of the Self-Determination of Peoples: A Cosmopolitan Perspective. Constellations 10 (4):488-505.
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