This article draws attention to the contemporary mantra of cosmopolitanism and how it carries altered symbolic representations, new social images and epistemic shifts. The background is the current cosmopolitan turn within the sciences, including within the discipline of education. How can we understand the contemporary makings of this new cosmopolitanism? And what could be the potential pitfalls and possibilities of a discourse that jeopardises the very representations of the social world? The first part of the article portrays the new cosmopolitanism (...) as a metaphor for a way of life, an ideal and an outlook. The second part, however, moves beyond an encyclopedic mapping of the discourse while pointing out how the new cosmopolitanism is a product of—and produces—a common sense, an alldoxa, and a symbolic universe representing and naming the world: It is here held that “cosmopolitanism” is a name carrying symbolic representations with more or less hidden epistemic functions. However, as the name and metaphor assume something which it is not, the new cosmopolitanism carries and inherent paradox. The third part of the article discusses the impossible possibilities of this paradox: In what ways may the inherent contradictions of the new cosmopolitanism affect its making? And what may be the potential pitfalls and possibilities of a discourse contributing to the remaking of the very vision of the social world? (shrink)

One important element of globalization is the dissemination of western educational ideals and organizational frameworks through educational development projects. While postcolonial theory has long offered a useful critique of this expansion, it is less clear about how educational development that eschews neo-imperialist tendencies might proceed. This problem poses a question that requires philosophical reflection. However, much of comparative and international development education ignores philosophical modes of inquiry. Moreover, as Libbrecht (2007) argues, philosophy all too often sees itself as synonymous with (...) the Euro-American intellectual tradition, thus ignoring indigenous educational thought that might more appropriately guide local educational development. Drawing on John Dewey's (1938) call for deeper and more inclusive plans of operations in response to social conflicts and Jurgen Habermas (2008) call for ?reciprocal learning processes? and ?cooperative acts of translation,? we will attempt to reach beyond our individual philosophical borders to explore the necessity and possibilities of comparative philosophy of education by sharing three examples of our current efforts to apply philosophical analysis to international educational development. These examples will articulate and embody the necessity and the challenges of applying philosophical analysis to educational development work. (shrink)