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  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. Aaron Jaffe (2002). Modernist Fiction, Cosmopolitanism, and the Politics of Community (Review). Symploke 10 (1):227-228.
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  19. Lilian Karali (2013). Culture and Universal Dialogue. Dialogue and Universalism 23 (4):181-185.
    The paper considers the importance of culture for achieving universal dialogue. It clarifies the meanings of the terms “culture” and “art”, focusing on their historical transformations, and on the historical development of the history of art and archaeology, two academic disciplines which investigate art and culture. The recognition of the meanings is treated here as a basic initiating and necessary step in investigating intercultural dialogue.
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  20. A. Krossa (2012). Why European Cosmopolitanism? In Roland Robertson & Anne Sophie Krossa (eds.), European Cosmopolitanism in Question. Palgrave Macmillan
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  21. 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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  22. 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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  23. Judith Lichtenberg (1996). How Liberal Can Nationalism Be? Philosophical Forum 28 (1-2):53-72.
  24. James Mensch, The Social and the Private.
    Since the close of the cold war, there seems to be a certain constant in the conflicts that have marked multi-national conferences. Again and again, we see the smaller states opposing the efforts of the larger to determine the structures of their relations. One of the factors of this opposition is their fear of losing their identity. In a world increasingly determined by global interests, cultural and economic particularity seems to be a luxury that few can afford. For many, the (...)
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  25. 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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  26. 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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  27. 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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  28. Kathryn May Robinson (ed.) (2007). Asian and Pacific Cosmopolitans: Self and Subject in Motion. Palgrave Macmillan.
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  29. 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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  30. Marco Solinas (2009). Review of Hauke Brunkhorst, Habermas. [REVIEW] Iride (56):253-254.
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  31. 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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  32. Voparil (2011). Rorty, Philosophy, and the Democratization of Culture. International Journal of Cultural Research 1 (2):114-116.
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  33. Jeremy Waldron (1995). Minority Rights and the Cosmopolitan Alternative. University of Michigan Journal of Law Reform 25 (4).
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