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Subcategories:History/traditions: Cosmopolitanism
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  1. J. E. Cantwell (1943). The Foundations and the Future of International Law. Modern Schoolman 20 (2):116-117.
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  2. Dawn Carey, The Cosmopolitan Epoch: Configuring a Just World Order.
    Extract: In summary then, the 'new cosmopolitanism' offers a basis to establish a more just global order, predominantly through its espousal of a commitment to humanity as a whole, facilitated by building consensus on values which demonstrate a commitment beyond the nation. It is not universalist, although it has the potential to become so, and it is not predicated on the existence of a global public opinion. Rather, it seeks frameworks for political and economic decision-making at the global and national (...)
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  3. P. Cheah (2006). Cosmopolitanism. Theory, Culture and Society 23 (2-3):486-496.
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  4. Pheng Cheah (2006). Cosmopolitanism. Theory, Culture and Society 2:486-496.
    In modernity, the concept of cosmopolitanism has changed from an intellectual ethos to a vision of an institutionally embedded global political consciousness. The central problem that troubles cosmopolitanism from its moment of inception in 18th-century philosophy to the globalized present is whether we live in a world that is interconnected enough to generate institutions that have a global regulatory reach and a global form of solidarity that can influence their functioning. Examination of Kant's pre-nationalist cosmopolitanism, Marx's postnationalist cosmopolitanism, and decolonizing (...)
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  5. Francis Cheneval (2012). Mind the Gap: Introductory Thoughts on Globalization and Cosmopolitanism. Journal of Philosophical Research 37 (Supplement):263-267.
    Globalization stands for systemic integration, mainly economical and technological. It is related to the expansion of the free market economy, trade, and the global integration of systems of communication and information technology. As such, globalization co-exists with strong cultural affirmations of individual and collective difference and with political fragmentation. Cosmopolitanism needs to take into consideration cultural and political conditions of human existence. The cosmopolitan imperative to form a political community beyond the nation state is a process-guiding principle or regulative ideal, (...)
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  6. Rafael Del Aguila (1995). Emancipation, Resistance and Cosmopolitanism. Graduate Faculty Philosophy Journal 18 (1):27-50.
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  7. Gerard Delanty (2012). The Idea of Critical Cosmopolitanism. In Routledge Handbook of Cosmopolitanism Studies. Routledge. 38--46.
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  8. David J. Depew (1985). Narrativism, Cosmopolitanism, and Historical Epistemology. Clio 14 (4):357-378.
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  9. Vinay Dharwadker (2011). Diaspora and Cosmopolitanism. In Maria Rovisco & Magdalena Nowicka (eds.), The Ashgate Research Companion to Cosmopolitanism. Ashgate. 125.
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  10. Cosmopolitanism Europe (2006). Part IV Beyond the Nation-State: Europe, Cosmopolitanism and International Law. In Lasse Thomassen, Jacques Derrida & Jürgen Habermas (eds.), The Derrida-Habermas Reader. Edinburgh University Press. 255.
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  11. R. Fine (2003). Cosmopolitanism and Social Theory. Filosoficky Casopis 51 (3):407-429.
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  12. Seoul Olympic Sports Promotion Foundation (1990). Toward One World Beyond All Barriers. Seoul Olympic Sports Promotion Foundation.
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  13. Jason Damaian Hill (1998). Creating the Self: Toward a Cosmopolitan Identity. Dissertation, Purdue University
    I take the central problem faced by the contemporary self to be one of enclosure and rigid categorical containment. That is, the contemporary self is quagmired to a large extent within racial/ethnic and nationalistic paradigms which define it with almost metaphysical authority. ;I present a portrait of the ways in which a self committed to principles of becoming and radical inter-subjectivity can actually escape such oppressive paradigms and the bloated ontology on which they are founded. In the process a new (...)
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  14. Maurice Roche (2011). Mega-Events and Cosmopolitanism: Observations on Expos and European Culture in Modernity. In Maria Rovisco & Magdalena Nowicka (eds.), The Ashgate Research Companion to Cosmopolitanism. Ashgate. 69.
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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. Mitchell Aboulafia (1999). Social Experience and the World. In Lenore Langsdorf Andrew R. Smith (ed.), Classical American Pragmatism: Its Contemporary Vitality. 179-194.
  3. Simone Aurora (2014). Territory and Subjectivity: The Philosophical Nomadism of Deleuze and Canetti. Minerva - An Internet Journal of Philosophy 18:01-26.
    The paper’s purpose consists in pointing out the importance of the notion of “territory”, in its different accepted meanings, for the development of a theory and a practice of subjectivity both in deleuzean and canettian thought. Even though they start from very different perspectives and epistemic levels, they indeed produce similar philosophical effects, which strengthen their “common” view and the model of subjectivity they try to shape. More precisely, the paper focuses on the deleuzean triad of territorialisation, deterritorialisation, reterritorialisation, with (...)
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  4. Craig Calhoun (2010). A Cosmopolitanism of Connections. In Hilary Ballon (ed.), The Cosmopolitan Idea. Nyu Abu Dhabi.
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  5. 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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  6. 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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  7. Pablo de Greiff (2002). Habermas on Nationalism and Cosmopolitanism. Ratio Juris 15 (4):418-438.
  8. 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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  9. 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.
  10. Toni Erskine (2008). Embedded Cosmopolitanism: Duties to Strangers and Enemies in a World of 'Dislocated Communities'. Oup/British Academy.
    Dr Erskine's 'embedded cosmopolitanism' embraces the perspective of local loyalties, communities and cultures in the theory of why we have duties to 'strangers' and 'enemies' in world politics. Taking examples from the 'war on terror', she examines duties to 'enemies' through norms of non-combatant immunity and the prohibition against torture.
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  11. M. Featherstone (1990). Global Culture: An Introduction. Theory, Culture and Society 7 (2):1-14.
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  12. 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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  13. 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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  14. 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.
  15. 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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  16. 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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  17. Ada S. Jaarsma (2010). Habermas' Kierkegaard and the Nature of the Secular. Constellations 17 (2):271-292.
  18. A. Krossa (2012). Why European Cosmopolitanism? In Roland Robertson & Anne Sophie Krossa (eds.), European Cosmopolitanism in Question. Palgrave Macmillan.
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  19. 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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  20. 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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  21. Trenton Ogden, Pragmatic Alternatives to the Melting Pot Theory and Solutions for Modern Immigration Problems.
    This paper shall begin by exploring the work of R. Bourne and his concept of transnationalism. The case shall be made for its advantages in contrast to the melting-pot theory but this essay shall further argue that it alone is not a sufficient alternative. Instead, the paper shall shift its focus to H. Kallen and his notions of cultural pluralism. In conjunction with one another, they will be used to argue against the melting-pot theory and more specifically, against Samuel Huntington (...)
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  22. 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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  23. 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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  24. Kathryn May Robinson (ed.) (2007). Asian and Pacific Cosmopolitans: Self and Subject in Motion. Palgrave Macmillan.
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  25. 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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  26. Marco Solinas (2009). Review of Hauke Brunkhorst, Habermas. [REVIEW] Iride (56):253-254.
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  27. 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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  28. Voparil (2011). Rorty, Philosophy, and the Democratization of Culture. International Journal of Cultural Research 1 (2):114-116.
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  29. 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. Cornelia Flora, Jan L. Flora, Gary P. Green & Frederick E. Schmidt (1991). Rural Economic Development Through Local Self-Development Strategies. Agriculture and Human Values 8 (3):19-24.
    During the 1980s many communities turned to grassroots activities to promote economic development, rather than relying on industrial recruitment strategies. We evaluate the characteristics of these projects, their benefits and costs, and obstacles they face in the development process. The data are drawn from a survey of more than one hundred communities in the United States. Self-development efforts do not appear to replace traditional rural economic development activities, but may complement them. Self-development activities produce a wide variety of jobs that (...)
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  2. 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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  3. 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):195-202.
    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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