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  1. Wyznania europejskiej filozofki. [REVIEW]Jakub Dadlez - 2021 - Przegląd Polityczny 165:173-175.
  2. Duplicity, Corruption, and Exceptionalism in the Romanian Experience of Modernity.Marius Ion Benta - 2020 - In Agnes Horvath, Manussos Marangudakis & Arpad Szakolczai (eds.), Duplicity, corruption, and exceptionalism in the Romanian experience of modernity. New York, USA: pp. 211–228.
    The problem of trickster leadership is discussed in this chapter in the context of the Romanian experience of modernity. This experience has emerged as a Post-Byzantine condition; it was strongly marked by the forty years of communist regimes and was loaded with a high amount of duplicity and ambivalence. The chapter argues that the communist type of trickster leadership in Romania was the outcome of a clash between two types of corruption: a domestic one and a global one. The idea (...)
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  3. Cosmo-nationalism: American, French and German philosophy.Lin Ma - 2020 - Contemporary Political Theory 19 (2):130-133.
  4. La sociedad del espectáculo de Guy Debord: 50 años después.José Ramón Fabelo Corzo - 2019 - In José Ramón Fabelo Corzo & Mayra Sánchez Medina (eds.), Coordenadas epistemológicas para una estética en construcción. Puebla, Pue., México: pp. 259-274.
    En 1967, el francés Guy Debord escribía un resonante texto, La sociedad del espectáculo, en el que nos ofrece una penetrante y aguda reflexión sobre la sociedad de consumo —cuya experiencia directa vive en la Francia de la posguerra—, donde florece la economía de la abundancia, la industria del ocio, la generalización de los medios de comunicación audiovisual y la propagación del llamado american way of life. Anclado fuertemente en las ideas de Marx sobre la alienación y el fetichismo mercantil, (...)
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  5. Ethics and Aesthetics of Non-Duality: Responses to Nihilism From Nietzsche to Camus.Adrian Moore - 2019 - Dissertation, The University of Queensland
  6. Reasoning with the Exclusionary Other: Classical Scenes for a Postradical Horizon.Carlos Palacios - 2019 - Critical Inquiry 46 (1):97-117.
    Thanks to Michel Foucault, one might say it has become possible to conceive that the political relevance of humanity in modern thought does not have to do with its “philosophical essence” but rather with its “nonessence.” Yet this very idea surfaced earlier in Western thought, at the time of the revolutionary turn towards a politicized humanitarianism, and helped to shape some crucial political strategies making up modern liberal democracy. Its potential eluded even Foucault. I contend that tracing the contours of (...)
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  7. Open Borders and the Ideality of Approaches: An Analysis of Joseph Carens’ Critique of the Conventional View Regarding Immigration.Thomas Pölzler - 2019 - European Journal of Analytic Philosophy 15 (1):17-34.
    Do liberal states have a moral duty to admit immigrants? According to what has been called the “conventional view”, this question is to be answered in the negative. One of the most prominent critics of the conventional view is Joseph Carens. In the past 30 years Carens’ contributions to the open borders debate have gradually taken on a different complexion. This is explained by the varying “ideality” of his approaches. Sometimes Carens attempts to figure out what states would be obliged (...)
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  8. On Cosmopolitan Humility and the Arrogance of States.Luis Cabrera - 2018 - Critical Review of International Social and Political Philosophy 23 (2):1-25.
  9. In the Name of Equality— An Examination of Equality Arguments for National Self-Government.Hsin-Wen Lee - 2018 - In Hsin-Wen Lee & Sungmoon Kim (eds.), Reimaging Nation and Nationalism in Multicultural East Asia. New York, USA: Routledge. pp. 36-56.
    Both Kymlicka and Patten argue that the equal treatment of different national groups require that the state officially recognize the right of each to create its own autonomous government. After carefully examining their arguments, I show that they both make the false assumption that, in a multinational state, the state belongs only to the majority group but not the minority, and that a multination state can never treat minority groups equally. Both claims are inherently anti-pluralistic. Thus, the equal treatment of (...)
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  10. Introduction: Nationalism in East Asia and East Asian Multiculturalism.Hsin-Wen Lee & Sungmoon Kim - 2018 - In Sungmoon Kim & Hsin-Wen Lee (eds.), Reimaging Nation and Nationalism in Multicultural East Asia. New York, USA: Routledge. pp. 1-22.
    National identity and attachment to national culture have taken root even in this era of globalization. National sentiments find expression in multiple political spheres and cause troubles of various kinds in many societies, both domestically and across state borders. Some of these problems are rooted in history; others are the result of massive global immigration. As US Secretary of State John Kerry tries to broker a new round of Israel-Palestine peace talks, the Israeli government continues expanding its settlements in disputed (...)
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  11. Космополітизм: українська версія.Ivan Lysyi - 2018 - NaUKMA Researh Papers. Literary Studies 1:74-86.
  12. Civility, Art and Emancipation on the Arabian Peninsula.Rita Elizabeth Risser - 2018 - Constellations 25 (4):529-541.
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  13. Living with Others: Fostering Radical Cosmopolitanism Through Citizenship Politics in Berlin.Feyzi Baban & Kim Rygiel - 2017 - Ethics and Global Politics 10 (1):98-116.
  14. Being at Home in the World: International Relocation (Not Open Borders).Sahar Akhtar - 2016 - Public Affairs Quarterly 30 (2).
  15. Towards an Agonistic Cosmopolitanism: Exploring the Cosmopolitan Potential of Chantal Mouffe's Agonism.Tamara Caraus - 2016 - Critical Horizons 17 (1):94-109.
    By assuming the permanence of conflict, agonistic theories of politics are apparently incompatible with cosmopolitanism. Nevertheless, this paper aims to reveal the potential for a theory of cosmopolitanism in Chantal Mouffe's agonistic theory. In the first section, I present Mouffe's own critique of cosmopolitanism, pointing to its inconsistencies. The second section examines four aspects of Mouffe's agonism and explores their cosmopolitan potential. First, I argue that Mouffe's account of pluralism reveals the interconnectedness of political practices at different levels. Second, Mouffe's (...)
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  16. Bonhoeffer's Anti-Judaism.Timothy Stanley - 2016 - Political Theology 17 (3):297-305.
    On 2 July 2000, Yad Vashem, Israel's Holocaust Martyrs and Heroes Remembrance Authority, deferred action on the petition to have Dietrich Bonhoeffer named a righteous gentile. My contention is that critics of this decision conceal a more pernicious difficulty that arises in Bonhoeffer's Lutheran legacy. David Nirenberg's recent Anti-Judaism: The Western Tradition, demonstrates the history and development of such categories with particular attention to Luther. What goes unnoticed is the ongoing operations of anti-Judaism in later theologians such as Bonhoeffer. Although (...)
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  17. Claiming the Sacred: Indigenous Knowledge, Spiritual Ecology, and the Emergence of Eco-Cosmopolitanism.Shiuhhuah Serena Chou - 2015 - Cultura 12 (1):71-84.
    This essay examines the persistent engagement with cosmopolitan inclusivity through the endorsement of indigenous sacredness in works of ethnographic fiction. I focus on Ursula K. Le Guin’s Always Coming Home, James Cameron’s Avatar, and Taiwanese writer Ming-yi Wu’s science fiction The Man with the Compound Eyes, three iconic environmental representations of indigenous knowledge. These texts illustrate how indigenous thinking has very often been transformed from place-bound, locally-embedded cultural traditions to an embodiment of Euro-American eco-spirituality that overturns both national boundaries and (...)
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  18. परिघ : लेखकाचा आणि समकालीनतेचा.Shriniwas Hemade - 2015 - Pratishthan, Publication of Marathawada Sahitya Prishad, Maharashtra, India 64 (01):23-30.
    What is exactly is the meaning of Being Contemporaryness ? is analysed in philosophical perspective with reference Indian Social Structure. Emhasis is given on one being democratic and secular for the purpose of secure humanity. The Paper is Marathi.
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  19. Ideologies of Language at Hippo Family Club.Chad Nilep - 2015 - Pragmatics 25 (2):205-227.
    Ethnographic study of Hippo Family Club, a foreign language learning club in Japan with chapters elsewhere, reveals a critique of foreign language teaching in Japanese schools and in the commercial English conversation industry. Club members contrast their own learning methods, which they view as “natural language acquisition”, with the formal study of grammar, which they see as uninteresting and ineffective. Rather than evaluating either the Hippo approach to learning or the teaching methods they criticize, however, this paper considers the ways (...)
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  20. Territory and Subjectivity: The Philosophical Nomadism of Deleuze and Canetti.Simone Aurora - 2014 - Minerva - An Internet Journal of Philosophy 18 (1):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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  21. Through a Multicultural Lens.Mahua Basu & Milinda Majumdar (eds.) - 2014 - KOLKATA: Dey's Publishing.
    This is an anthology of texts interrogating the understanding of peoples in the contemporary polis.
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  22. Historical Resonances of the DSM-5 Dispute: American Exceptionalism or Eurocentrism?David Pilgrim - 2014 - History of the Human Sciences 27 (2):97-117.
    This article begins with arguments evident at the time of writing about the 5th revision of the Diagnostic and Statistical Manual of the American Psychiatric Association. The historical lineages of those arguments are international and not limited to the USA. The concern with psychiatric diagnosis both internationally and in the USA came to the fore at the end of the Second World War with the construction of the American Psychiatric Association’s Diagnostic and Statistical Manual and the World Health Organization’s classification (...)
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  23. Culture and Universal Dialogue.Lilian Karali - 2013 - 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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  24. Review of Richard Rorty: From Pragmatist Philosophy to Cultural Politics.Chauncey Maher - 2013 - Notre Dame Philosophical Reviews 2013.
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  25. Mediatization at the Margins: Cosmopolitanism, Network Capital and Spatial Transformation in Rural Sweden.Magnus Andersson & André Jansson - 2012 - Communications 37 (2):173-194.
    The significance of mediatization in countryside settings is an under-researched topic in media studies. In this paper, based on qualitative fieldwork carried out in two rural areas in Sweden, we study how mediatization integrates the prospects of cosmopolitan social change. The current phase of the mediatization process, which imposes a more dynamic register of networked communication, nourishes a new type of cosmopolitan identity in the countryside. As shown in the study, this development is constituted by complex configurations of different forms (...)
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  26. Limits to Social Representation of Value: Response to Leroy Little Bear.Ian Angus - 2012 - Journal of Chinese Philosophy 39 (4):537-548.
    In response to Leroy Little Bear's description of the Blackfoot identity as rooted in place, the article articulates an ecological conception of value based in European thought that can be in close dialogue with the telling aboriginal phrase “I am the environment.” While important similarities are noted, especially the convergence of aboriginal and ecological conceptions of value on a critique of the assessment of value by commodity price, the difficulty of rooting value in Being within the European tradition contrasts with (...)
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  27. Cosmopolitan Liberalism and its Limits.C. Calhoun - 2012 - In Roland Robertson & Anne Sophie Krossa (eds.), European Cosmopolitanism in Question. Palgrave-Macmillan. pp. 105.
  28. Cosmopolitanisms in Kant’s Philosophy.Georg Cavallar - 2012 - Ethics and Global Politics 5 (2):95-118.
    Interpretations of Kant usually focus on his legal or political cosmopolitanism, a cluster of ideas revolving around perpetual peace, an international organisation, the reform of international law, and what Kant has termed cosmopolitan law or the law of world citizens. In this essay, I argue that there are different cosmopolitanisms in Kant, and focus on the relationship among political, legal or juridical, moral and ethico-theological cosmopolitanisms. I claim that these form part of a comprehensive system and are fully compatible with (...)
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  29. Cosmopolitanism: In Search of Cosmos.Fred Dallmayr - 2012 - Ethics and Global Politics 5 (3):171-186.
    The essay seeks to disentangle the meaning or meanings of the catch word ‘‘cosmopolitanism’’. To contribute to its clarification, the essay distinguishes between three main interpretations: empirical, normative, and practical or interactive. In the first reading, the term coincides basically with ‘‘globalization’’ where the latter refers to such economic and technical processes as the global extension of financial and communications networks. A different meaning is given to the term by normative thinkers like Kant, Rawls, and Habermas. In this reading, cosmopolitanism (...)
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  30. Justice and Objectivity for Pragmatists: Cosmopolitanism in the Work of Martha Nussbaum and Jane Addams. Hay - 2012 - 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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  31. Why European Cosmopolitanism?A. Krossa - 2012 - In Roland Robertson & Anne Sophie Krossa (eds.), European Cosmopolitanism in Question. Palgrave-Macmillan.
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  32. European Cosmopolitanism and the Global Field.R. Robertson - 2012 - In Roland Robertson & Anne Sophie Krossa (eds.), European Cosmopolitanism in Question. Palgrave-Macmillan.
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  33. European Cosmopolitanism in Question.Roland Robertson & Anne Sophie Krossa (eds.) - 2012 - 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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  34. Cosmopolitan Sociology: Outline of a Paradigm Shift.Ulrich Beck - 2011 - In Maria Rovisco & Magdalena Nowicka (eds.), The Ashgate Research Companion to Cosmopolitanism. Ashgate. pp. 17.
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  35. The Self-Extinguishing Despot: Millian Democratization, or The Autophagous Autocrat.Yvonne Chiu & Robert S. Taylor - 2011 - 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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  36. Souls at the Limits of the Human: Beyond Cosmopolitan Vision.Fiona Jenkins - 2011 - Angelaki 16 (4):159-172.
    How might we construe the demand that is posed by the circulation of photographic images in the contemporary world other than the sense that is given to these in contemporary cosmopolitanism, that is, as an extension of the realm of representation to a wider humanity? The ontological reading of the image and its way of marking life given here delineates an approach to the evidence that images present that de-centres the place of human subjectivity as the locus of meaning. Using (...)
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  37. European Dreamin: Democratic Astigmatism and its Sources.Paul Seaton - 2011 - In Lee Trepanier & Khalil M. Habib (eds.), Cosmopolitanism in the Age of Globalization: Citizens Without States. University Press of Kentucky.
  38. Rorty, Philosophy, and the Democratization of Culture. Voparil - 2011 - International Journal of Cultural Research 1 (2):114-116.
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  39. A Cosmopolitanism of Connections.Craig Calhoun - 2010 - In Hilary Ballon (ed.), The Cosmopolitan Idea. Nyu Abu Dhabi.
  40. The Cosmopolitan and the Noumenal : A Case Study of Islamic Jihadist Night Dreams as Reported Sources of Spiritual and Political Inspiration.Iain Edgar & David Henig - 2010 - In Dimitrios Theodossopoulos & Elisabeth Kirtsoglou (eds.), United in Discontent: Local Responses to Cosmopolitanism and Globalization. Berghahn Books. pp. 64.
  41. Hegemonic, Subaltern and Anthropological Cosmopolitics.John Gledhill - 2010 - In Dimitrios Theodossopoulos & Elisabeth Kirtsoglou (eds.), United in Discontent: Local Responses to Cosmopolitanism and Globalization. Berghahn Books. pp. 148.
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  42. Two Sides of the Same Coin? World Citizenship and Local Crisis in Argentina.Victoria Goddard - 2010 - In Dimitrios Theodossopoulos & Elisabeth Kirtsoglou (eds.), United in Discontent: Local Responses to Cosmopolitanism and Globalization. Berghahn Books. pp. 124--147.
  43. Habermas' Kierkegaard and the Nature of the Secular.Ada S. Jaarsma - 2010 - Constellations 17 (2):271-292.
    This article reconstructs Habermas’ normative program for the successful and mutually beneficial co-existence of the religious and the non-religious, looking especially at his reliance upon a particular translation of Kierkegaard. Kierkegaard himself wrote as a self-described Christian, or at least as someone invested in the possibilities of Christian existence, and so it is instructive to examine how Habermas, an admittedly non-religious thinker, renders Kierkegaard’s project. As I argue below, the specific ways in which Habermas employs Kierkegaard’s thought demonstrates what Habermas (...)
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  44. Baedekers as Casualty: Great War Nationalism and the Fate of Travel Writing.Mark D. Larabee - 2010 - 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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  45. Shifting Centres, Tense Peripheries: Indigenous Cosmopolitanisms.Andrew Strathern & Pamela J. Stewart - 2010 - In Dimitrios Theodossopoulos & Elisabeth Kirtsoglou (eds.), United in Discontent: Local Responses to Cosmopolitanism and Globalization. Berghahn Books.
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  46. Legitimacy and Importance of the Traditional Authority in Africa: K.A. Appiah's Approach and Its Critique.Krzysztof Trzcinski - 2010 - Africana Bulletin 58:47-74.
    In many African states, numerous different pre-colonial systems of power – such as kingships, sultanates or chieftaincies – which have a traditional legitimacy often confirmed in colonial and post-colonial times, have survived till our day. Their role in the contemporary republican state has been studied by many African intellectuals, and the views of Kwame Anthony Appiah, a thinker originating from Ghana, are of particular interest. He believes that in order to understand the significance of traditional authority and the phenomenon of (...)
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  47. Cosmopolitanism and Democracy: Global Governance Without a Global State.Sharon Anderson-Gold - 2009 - Social Philosophy Today 25:209-222.
    Global governance has become a topic of interest to many contemporary political theorists. Issues arising from the nature of global markets and multinational corporations can no longer be locally contained. These developments signal the decline of the nation state and therewith the end of the liberal moral and political theory that justified national institutions. The alternative possible orders appear bleak, including anarchy, hegemonic power or the most horrific of all specters, the liberty crushing “world state.” Kant’s cosmopolitan theory of justice (...)
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  48. Does Europe Need Common Values? Habermas Vs Habermas.Justine Lacroix - 2009 - 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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  49. Review of Hauke Brunkhorst, Habermas. [REVIEW]Marco Solinas - 2009 - Iride: Filosofia e Discussione Pubblica (56):253-254.
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  50. Cosmopolitan Right, Indigenous Peoples, and the Risks of Cultural Interaction.Timothy Waligore - 2009 - Public Reason 1 (1):27-56.
    Kant limits cosmopolitan right to a universal right of hospitality, condemning European imperial practices towards indigenous peoples, while allowing a right to visit foreign countries for the purpose of offering to engage in commerce. I argue that attempts by contemporary theorists such as Jeremy Waldron to expand and update Kant’s juridical category of cosmopolitan right would blunt or erase Kant’s own anti-colonial doctrine. Waldron’s use of Kant’s category of cosmopolitan right to criticize contemporary identity politics relies on premises that upset (...)
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