Results for 'cultural cosmopolitanism'

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  1. Cultural Politics in Modern India: Postcolonial Prospects, Colourful Cosmopolitanism, Global Proximities.Makarand R. Paranjape - 2016 - Routledge India.
    India’s global proximities derive in good measure from its struggle against British imperialism. In its efforts to become a nation, India turned modern in its own unusual way. At the heart of this metamorphosis was a "colourful cosmopolitanism," the unique manner in which India made the world its neighbourhood. The most creative thinkers and leaders of that period reimagined diverse horizons. They collaborated not only in widespread anti-colonial struggles but also in articulating the vision of alter-globalization, universalism, and (...). This book, in revealing this dimension, offers new and original interpretations of figures such as Kant, Tagore, Heidegger, Gandhi, Aurobindo, Gebser, Kosambi, Narayan, Ezekiel, and Spivak. It also analyses cultural and aesthetic phenomena, from the rasa theory to Bollywood cinema, explaining how Indian ideas, texts, and cultural expressions interacted with a wider world and contributed to the making of modern India. (shrink)
     
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  2.  7
    Vertigo and Emancipation, Creole Cosmopolitanism and Cultural Politics.F. Verges - 2001 - Theory, Culture and Society 18 (2-3):169-183.
    This article explores the politics and culture of Creole cosmopolitanism, which emerged in the French post-slavery colonies. It argues that Creole cosmopolitanism offers a framework to imagine oneself in the world. As a form of resistance to the French assimilative project, to absolutist ethnicisms and to abstract universalism, Creole cosmopolitanism imagines a world of trans-local solidarities, a way of being-in-the-world that acknowledges difference and diversity.
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  3. Six Varieties of Cosmopolitanism in Late Eighteenth-Century Germany.Pauline Kleingeld - 1999 - Journal of the History of Ideas 60 (3):505-524.
    Cosmopolitanism is not a single encompassing idea but rather comes in at least six different varieties, which have often been conflated in previous literature. This is shown on the basis of the discussion in late eighteenth-century Germany (roughly, 1780-1800). The six varieties are: (1) moral cosmopolitanism, the view that all humans belong to a single moral community; political cosmopolitanism, which advocates (2) reform of the international political and legal order or (3) a strong notion of human rights; (...)
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  4. The Globalization of the Public Sphere: Cosmopolitanism, Publicity, and Cultural Pluralism.James Bohman - 1998 - Modern Schoolman 75 (2):101-117.
  5. Cultural Recognition, Cosmopolitanism and Multicultural Education.Kevin McDonough - forthcoming - Philosophy of Education.
  6.  38
    Cosmopolitanism and the Solidarity Problem: Habermas on National and Cultural Identities.Max Pensky - 2000 - Constellations 7 (1):64-79.
  7. Cosmopolitanism and Cultural Diversity.Holli Thomas - forthcoming - Logos. Anales Del Seminario de Metafísica [Universidad Complutense de Madrid, España].
     
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  8.  10
    Cosmopolitanism and Cultural Pluralism.Sharon Anderson-Gold - 2000 - Social Philosophy Today 15:25-40.
  9.  7
    Cosmopolitanism: Cultural, Moral, and Political.Regina Queiroz, Gabriele De Angelis & Diogo P. Aurélio - 2010 - In Regina Queiroz, Gabriele De Angelis & Diogo P. Aurélio (eds.), Sovereign Justice: Global Justice in a World of Nations. De Gruyter.
  10.  14
    Cosmopolitanism and Cultural Pluralism.Sharon Anderson-Gold - 2000 - Social Philosophy Today 15:25-40.
  11. Rooted Cosmopolitanism : The Inter-Cultural Hermeneutics of Wu Kuang-Ming.Ng On-Cho - 2008 - In Jay Goulding (ed.), China-West Interculture: Toward the Philosophy of World Integration: Essays on Wu Kuang-Ming's Thinking. Global Scholarly Publications.
  12.  30
    A Principled and Cosmopolitan Neuroethics: Considerations for International Relevance.John R. Shook & James Giordano - 2014 - Philosophy, Ethics, and Humanities in Medicine 9:1.
    Neuroethics applies cognitive neuroscience for prescribing alterations to conceptions of self and society, and for prescriptively judging the ethical applications of neurotechnologies. Plentiful normative premises are available to ground such prescriptivity, however prescriptive neuroethics may remain fragmented by social conventions, cultural ideologies, and ethical theories. Herein we offer that an objectively principled neuroethics for international relevance requires a new meta-ethics: understanding how morality works, and how humans manage and improve morality, as objectively based on the brain and social sciences. (...)
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  13.  17
    Cosmopolitanism as a Corrective Virtue.M. Victoria Costa - 2016 - Ethical Theory and Moral Practice 19 (4):999-1013.
    This paper defends an account of cosmopolitanism as a corrective virtue of the sort endorsed by Philippa Foot. In particular, it argues that cosmopolitanism corrects a common and dangerous tendency to form overly strong identifications with political entities such as countries, nations, and cultures. The account helps to unify the current heterogeneous collection of cosmopolitan theories, as is illustrated by a discussion of the cultural cosmopolitanism of Jeremy Waldron, and the political cosmopolitanism of Simon Keller. (...)
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  14. Kant and Cosmopolitanism: The Philosophical Ideal of World Citizenship.Pauline Kleingeld - 2011 - Cambridge University Press.
    This is the first comprehensive account of Kant’s cosmopolitanism, highlighting its moral, political, legal, economic, cultural, and psychological aspects. Contrasting Kant’s views with those of his German contemporaries, and relating them to current debates, Pauline Kleingeld sheds new light on texts that have been hitherto neglected or underestimated. In clear and carefully argued discussions, she shows that Kant’s philosophical cosmopolitanism underwent a radical transformation in the mid 1790s and that the resulting theory is philosophically stronger than is (...)
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  15.  71
    Cosmopolitanism and the Deeply Religious.Michael S. Merry & Doret J. De Ruyter - 2009 - Journal of Beliefs and Values 30 (1):49-60.
    In this paper we provide a defence of cosmopolitanism from a liberal perspective, examining its moral underpinnings, including moral obligations predicated on a belief in common humanity and the fundamental dignity of human people, cultural capacities that include an embrace of pluralism and a fallibilist disposition, and pragmatist resolve in finding humanitarian solutions to real problems that people face. We also scrutinise the ideal of cosmopolitanism by considering the ‘deeply religious’ as the sort of people about whom (...)
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  16. Not Just Visitors: Cosmopolitanism, Hospitality, and Refugees.Marguerite La Caze - 2004 - Philosophy Today 48 (3):313-324.
    Recent philosophers, political scientists and cultural theorists have suggested that the concept of cosmopolitanism is useful to theorize an ideal relationship between different nations, and to confront the problems faced by asylum-seekers and refugees. Here, La Caze discusses Immanuel Kant's view of cosmopolitanism which occurs in the context of his teleological philosophy of history and his views on politics.
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  17. Cosmopolitanism.Pauline Kleingeld & Eric Brown - 2013 - Stanford Encyclopedia of Philosophy.
    The word ‘cosmopolitan’, which derives from the Greek word kosmopolitês (‘citizen of the world’), has been used to describe a wide variety of important views in moral and socio political philosophy. The nebulous core shared by all cosmopolitan views is the idea that all human beings, regardless of their political affiliation, do (or at least can) belong to a single community, and that this community should be cultivated. Different versions of cosmopolitanism envision this community in different ways, some focusing (...)
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  18. Cosmopolitanism: A Critique.David Miller - 2002 - Critical Review of International Social and Political Philosophy 5 (3):80-85.
    Cosmopolitanism, originally a doctrine of world citizenship, has come in recent political philosophy to mean simply an ethical outlook in which every human being is equally an object of moral concern. However ethical cosmopolitans slide from this moral truism to deny, controversially, that as agents we have special duties of limited scope. Political communities create relations of reciprocity between their citizens and pursue projects that reflect culturally specific values and beliefs, generating special duties among fellow-members. Strong cosmopolitanism would (...)
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  19.  66
    Globalisation, Globalism and Cosmopolitanism as an Educational Ideal.Marianna Papastephanou - 2005 - Educational Philosophy and Theory 37 (4):533–551.
    In this paper, I discuss globalisation as an empirical reality that is in a complex relation to its corresponding discourse and in a critical distance from the cosmopolitan ideal. I argue that failure to grasp the distinctions between globalisation, globalism, and cosmopolitanism derives from mistaken identifications of the Is with the Ought and leads to naïve and ethnocentric glorifications of the potentialities of globalisation. Conversely, drawing the appropriate distinctions helps us articulate a more critical approach to contemporary cultural (...)
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  20.  30
    Appiah's Cosmopolitanism.Chike Jeffers - 2013 - Southern Journal of Philosophy 51 (4):488-510.
    This article critically evaluates the cosmopolitan writings of Kwame Anthony Appiah, investigating especially the extent to which he challenges or fails to challenge the problem of Eurocentrism in cosmopolitan discourse. I begin by discussing the way Appiah's construction of his cosmopolitan vision attempts to address criticisms of cosmopolitanism as unable to accommodate the partiality that is an inescapable aspect of human relationships. I relate this issue to Eurocentrism, arguing that the historical integration of the world through European imperialism gives (...)
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  21. Cosmopolitanism: A Philosophy for Global Ethics.Stan van Hooft - 2009 - Routledge.
    Cosmopolitanism is a demanding and contentious moral position. It urges us to embrace the whole world into our moral concerns and to apply the standards of impartiality and equity across boundaries of nationality, race, religion or gender in a way that would have been unheard of even fifty years ago. It suggests a range of virtues which the cosmopolitan individual should display: virtues such as tolerance, justice, pity, righteous indignation at injustice, generosity toward the poor and starving, care for (...)
     
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  22.  11
    Locating Cosmopolitanism.Z. Skrbis - 2004 - Theory, Culture and Society 21 (6):115-136.
    The emerging interdisciplinary body of cosmopolitanism research has established a promising field of theoretical endeavour by bringing into focus questions concerning globalization, nationalism, population movements, cultural values and identity. Yet, despite its potential importance, what characterizes recent cosmopolitanism research is an idealist sentiment that considerably marginalizes the significance of the structures of nation-state and citizenship, while leaving unspecified the empirical sociological dimensions of cosmopolitanism itself. Our critique aims at making cosmopolitanism a more productive analytical tool. (...)
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  23. Hannah Arendt and the Cultural Style of the German Jews.Michael P. Steinberg - 2007 - Social Research: An International Quarterly 74 (3):879-902.
    The political sphere Arendt strove throughout her career to defend and restore depended upon the performative abilities of its participant speakers. But Arendt's theatricality is that of the speech act, not of the stage in a literal sense, where original utterances and originary deeds are not primarily at stake. Arendt versus Zweig replays the cultural enmity of Berlin versus Vienna, giving voice and person to a Central European cultural fissure that travels far and wide into the émigré experience (...)
     
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  24.  24
    Cosmopolitanism and its Predicaments.Leszek Koczanowicz - 2010 - Studies in Philosophy and Education 29 (2):141-149.
    The aim of my paper is to show the discussion concerning the idea of cosmopolitan society. I intend to examine the structure and content of the argumentation which put into question the very notion of cosmopolitanism, as well as the contemporary content of this concept. I will look at nationalistic discourse as presented, for instance, by Gertrude Himmelfarb, which puts emphasis on national values as an indispensable part of group and individual identity. On the other hand, I am going (...)
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  25. Race, Difference, and Anthropology in Kant's Cosmopolitanism.Todd Hedrick - 2008 - Journal of the History of Philosophy 46 (2):pp. 245-268.
    This paper explores the connections between Kant’s theory of hierarchical racial difference, on the one hand, and his cosmopolitanism and conceptions of moral and political progress, on the other. I argue that Kant’s racial biology plays an essential role in maintaining national-cultural differences, which he views as essential for the establishment of the cosmopolitan union. Unfortunately, not only are these views racist, they also complicate Kant’s ability to consistently think through the prospect of the human species’ moral progress. (...)
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  26.  11
    Aesthetic Cosmopolitanism and the Challenge of the Exotic.Michael Rings - 2019 - British Journal of Aesthetics 59 (2):161-178.
    This paper explores how the virtuous aesthetic cosmopolitan—one actively engaged in cultivating an authoritative appreciation for culturally unfamiliar works or traditions of art, in a manner informed by moral cosmopolitan principles—engages with the ‘exotic’ artwork in a manner that is both morally responsible and aesthetically discerning. After providing an overview of philosophical cosmopolitanism and the aesthetic cosmopolitan’s project, I consider in depth a particular example: the music of Mauritanian singer Noura Mint Seymali as encountered by an unaccustomed listener. I (...)
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    The Educational Limits of Ethical Cosmopolitanism: Towards the Importance of Virtue in Cosmopolitan Education and Communities.Andrew Peterson - 2012 - British Journal of Educational Studies 60 (3):227-242.
    Cosmopolitanism has become an influential theory in both political and, increasingly, educational discourse. In simple terms cosmopolitanism can be understood as a response to the globalised and diverse world in which we live. Diverse in nature, cosmopolitan ideas come in many forms. The focus here is on what have been termed 'strong' ethical forms of cosmopolitanism; that is, positions which conceptualise moral bonds and obligations as resulting from a shared, common humanity. The view that pupils should be (...)
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  28.  35
    Educating Émile: Jean-Jacques Rousseau on Cosmopolitanism.Georg Cavallar - 2012 - The European Legacy 17 (4):485 - 499.
    Rousseau tries to show that civic patriotism is compatible with genuine moral cosmopolitanism as well as republican cosmopolitanism (the compatibility thesis). I try to clarify these concepts, and distinguish them from other types of cosmopolitanism, such as moral, cultural, economic, and epistemological cosmopolitanisms. Rousseau winds up with a form of rooted cosmopolitanism that tries to strike a balance between republican patriotism and republican as well as thin moral cosmopolitanism, offering a synthesis through education. A (...)
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  29.  11
    Globalisation, Globalism and Cosmopolitanism as an Educational Ideal.Marianna Papastephanou - 2005 - Educational Philosophy and Theory 37 (4):533-551.
    In this paper, I discuss globalisation as an empirical reality that is in a complex relation to its corresponding discourse and in a critical distance from the cosmopolitan ideal. I argue that failure to grasp the distinctions between globalisation, globalism, and cosmopolitanism derives from mistaken identifications of the Is with the Ought and leads to naïve and ethnocentric glorifications of the potentialities of globalisation. Conversely, drawing the appropriate distinctions helps us articulate a more critical approach to contemporary cultural (...)
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  30.  31
    Calhoun's Critical Sociology of Cosmopolitanism, Solidarity and Public Space.Michael D. Kennedy - 2006 - Thesis Eleven 84 (1):73-89.
    Calhoun’s critical sociology relies not only on engagements with Habermas, Bourdieu and Taylor, but also on the middle range empirical traditions of American sociology. Through a review of his recent work on cosmopolitanism and globalization, community and solidarity, and public spaces and sociology, I propose that his search to explain different ways in which solidarity is developed offers a robust sociological foundation for the development of the most appropriate intellectual formation, and institutional sequel, to the emancipatory project that undergirds (...)
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  31.  4
    Motivating Cosmopolitanism: Jürgen Habermas, Jean-Luc Nancy, and the Case for Cosmocommonism.James A. Chamberlain - forthcoming - Contemporary Political Theory:1-22.
    Tackling global injustice requires appropriate and effective institutions as well as cosmopolitan solidarity. This paper assumes that the ‘constitutionalized world society’ theorized by Habermas offers a viable proposal to make the protection and promotion of human rights more feasible. His account of solidarity, however, reveals a conundrum: If strong forms of solidarity grow out of shared political institutions and a related collective identity, but it is precisely those institutions that we need to enhance at the global level, then how can (...)
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  32.  52
    Transnationalism and Cosmopolitanism: Towards Global Citizenship?Christien van den Anker - 2010 - Journal of International Political Theory 6 (1):73-94.
    The concept of transnationalism, despite a variety of earlier uses, has recently been used to describe the sociological phenomenon of cross-border migrants considering more than one place ‘home’. This can be in terms of identity and belonging, cultural expression, family and other social ties, visits, financial flows, organising working life in more than one nation-state or transnational political projects. In this paper I discuss the theory and practice of transnationalism to assess the practical, explanatory and normative strength of the (...)
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  33.  37
    Mind the Gap: Introductory Thoughts on Globalization and Cosmopolitanism.Francis Cheneval - 2012 - 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 (...)
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  34.  22
    Globalization and Cosmopolitanism in the Context of Modernity.Alexander N. Chumakov - 2012 - Journal of Philosophical Research 37 (Supplement):229-237.
    Globalization and cosmopolitanism, on the one hand, and autarchy and nationalism, on the other, are two extremes between which humankind is destined to balance constantly, due to diversity and the natural confrontation of various cultural and civilizational systems by which it is represented. At the same time, globalization and cosmopolitanism are natural phenomena and are the most important characteristics of social development. That is why we should not put obstacles in the way of their dissemination and rooting (...)
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  35.  20
    The Anxiety of Cultural Authenticity in Turkish Communitarian Thought: Ahmet Hamdi Tanpınar and Peyami Safa on Europe and Modernity.Devrim Sezer - 2010 - History of European Ideas 36 (4):427-437.
    The uneasy tension between ongoing disputes about Turkey's Europeanisation and an emphasis on cultural authenticity has characterised much of Turkish social and political thought over the last two centuries. This article explores conceptions of Europe, modernity and tradition contained in the writings of two twentieth-century Turkish writers, Ahmet Hamdi Tanpınar and Peyami Safa whose writings express an anxiety of cultural authenticity. Varieties of communitarian thinking, coupled with an emphasis on a ‘synthesis’ between past and future, tradition and modernity, (...)
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  36.  14
    Situated Cosmopolitanism, and the Conditions of its Possibility: Transformative Dialogue as a Response to the Challenge of Difference.Paul Healy - 2011 - Cosmos and History 7 (2):157-178.
    The challenge of accommodating difference has traditionally proved highly problematic for cosmopolitanism proposals, given their inherently universalistic thrust. Today, however, we are acutely aware that in failing to give difference its due, we stand to perpetrate a significant injustice through negating precisely what differentiates diverse groupings and confers on them their identity. Moreover, in an increasingly pluralistic and multicultural world it has become clear that doing justice to difference is an essential prerequisite for the internal flourishing as well as (...)
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  37.  17
    The Concept of Feminist Justice in African Philosophy: A Critical Exposition of Dukor's Propositions on African Cultural Values.Ani Casimir - 2013 - Open Journal of Philosophy 3 (1):178.
    Having taken note of, and critically analyzed, Professor Maduabuchi Dukor’s epochal work entitled“Theistic Humanism of African philosophy-the great debate on substance and method of philosophy”(2010), I am much encouraged and rationally convinced that he has succeeded in building the core critical and essential foundational pillars of what can safely pass for professional African philosophy, though much remains to be done by way of further research from other scholars. Based upon that conviction and the great prospects that the African philosophy project (...)
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  38.  25
    A Troubled Reconciliation: A Critical Assessment of Tan’s Liberal Cosmopolitanism.Kathryn Walker - 2012 - Critical Review of International Social and Political Philosophy 15 (1):63-77.
    Kok?Chor Tan argues for a conception of Liberal Cosmopolitanism that seeks to reconcile ideals of global justice and national partiality. I provide two objections to his luck egalitarian model of global justice: first, it fails to provide adequate space for legitimate cultural variation with respect to the understanding of and valuing of natural resources; and second, that its account of ideas of collective responsibility is restricted to a point at which it becomes unrecognizable and inefficacious. I conclude with (...)
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  39.  13
    Transcending Babel in the Cultural Translation of Friedrich Rückert (1788–1866).Tuska Benes - 2011 - Modern Intellectual History 8 (1):61-90.
    A tension between cosmopolitanism and nationalism characterizes the career of the poetckert. The German orientalist and mentor to Paul de Lagarde translated remarkable quantities of Sanskrit, Farsi, and Arabic verse, while earning popular acclaim for his Biedermeier celebrations of the German Heimat. The contradiction in these scholarly pursuits can be reconciled by examining the intersection of the local, national, and global in Rckert expected to transform German into a universal language of spiritual reconciliation, thereby transcending Babel and distinguishing the (...)
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  40.  9
    Ulrich Beck, Cosmopolitanism and the Individualization of Religion.G. Mythen - 2013 - Theory, Culture and Society 30 (3):114-127.
    This article offers a critical appraisal of Ulrich Beck’s A God of One’s Own. Connecting the trajectory of the book with the conceptual anchors set down in preceding work on reflexive modernization and cosmopolitanism, areas of empirical imprecision are identified and obstacles to the widespread adoption of personalized forms of faith are considered. Concentrating on issues around configurations of power, the formation of identity and filters of cultural difference, points of critique are developed and areas ripe for future (...)
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  41.  6
    The Idea of Europe and the Ideal of Cosmopolitanism in the Work of Julia Kristeva.Evy Varsamopoulou - 2009 - Theory, Culture and Society 26 (1):24-44.
    This article puts forward a critical investigation and comparative assessment of Julia Kristeva's political writing on Europe and cosmopolitanism. Kristeva's reflections on the status of the stranger in the European religious and secular traditions, and her persistent argument on the need to constructively reformulate what is most conducive to a present and future cosmopolitanism from within those traditions and discourses, have already been recognized. What this article addresses is the need for a constructive critical dialogue with the themes (...)
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  42.  47
    Interpretations or Interventions? Indian Philosophy in the Global Cosmopolis.Christian Coseru - 2018 - In Purushottama Bilimoria (ed.), History of Indian philosophy. London & New York: Routledge. pp. 3–14.
    This introduction concerns the place that Indian philosophical literature should occupy in the history of philosophy, and the challenge of championing pre-modern modes of inquiry in an era when philosophy, at least in the anglophone world and its satellites, has in large measure become a highly specialized and technical discipline conceived on the model of the sciences. This challenge is particularly acute when philosophical figures and texts that are historically and culturally distant from us are engaged not only exegetically but (...)
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  43. The International Significance of Human Rights.Thomas Pogge - 2000 - The Journal of Ethics 4 (1-2):45-69.
    A comparative examination of four alternative ways of understandingwhat human rights are supports an institutional understanding assuggested by Article 28 of the Universal Declaration: Human rightsare weighty moral claims on any coercively imposed institutionalorder, national or international (as Article 28 confirms). Any suchorder must afford the persons on whom it is imposed secure accessto the objects of their human rights. This understanding of humanrights is broadly sharable across cultures and narrows the philosophical and practical differences between the friends ofcivil and (...)
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  44. 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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  45.  59
    Cosmopolitan Communication and the Broken Dream of a Common Language.Niclas Rönnström - 2011 - Educational Philosophy and Theory 43 (3):260-282.
    Cosmopolitans share the moral assumption that we have obligations and responsibilities to other people, near or distant. Today, those obligations and responsibilities are often connected with communication, but what is considered important for cosmopolitan communication differs between different thinkers. Given the centrality of communication in recent cosmopolitan theory and debate the purpose of this article is to examine assumptions about communication that are often taken for granted, and particularly the commonly held assumption that linguistic communication depends on shared or common (...)
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  46.  25
    On Engaging Buddhism Philosophically.Christian Coseru - 2018 - Sophia 57 (4):535-545.
    This paper provides an outline and critical introduction to a symposium on Garfield’s Engaging Buddhism: Why It Matters to Philosophy. The main issues addressed concern: (i) the problem of personal identity, specifically the issue of whether the no-self view can satisfactorily account for such phenomena as agency, responsibility, rationality, and subjectivity, and the synchronic unity of consciousness they presuppose; (ii) a critique of phenomenal realism, which is shown to rests on a false dilemma, namely: either we must take people’s introspective (...)
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  47.  11
    Confucian Cosmopolitanism.Philip J. Ivanhoe - 2014 - Journal of Religious Ethics 42 (1):22-44.
    Scholars in the humanities and social sciences are keenly aware of and often deeply engaged with more global or cosmopolitan approaches to their respective fields; nevertheless, theories of cosmopolitanism remain exceedingly controversial and arise exclusively from Western philosophical sources. Recently, Martha Nussbaum presented a contemporary Western liberal cosmopolitan theory and sought to integrate it with a call for multicultural education. In this essay, I describe, analyze, and criticize Nussbaum's conception of cosmopolitanism and argue that it does not sit (...)
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  48.  7
    Routledge Handbook of Cosmopolitanism Studies.Gerard Delanty (ed.) - 2012 - Routledge.
    It is now integral to much of cultural, political and social analysis. This is the first comprehensive survey in one volume of the interdisciplinary field of cosmopolitan studies.
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  49. Cosmopolitan Care.Sarah Clark Miller - 2010 - Ethics and Social Welfare 4 (2):145-157.
    I develop the foundation for cosmopolitan care, an underexplored variety of moral cosmopolitanism. I begin by offering a characterization of contemporary cosmopolitanism from the justice tradition. Rather than discussing the political, economic or cultural aspects of cosmopolitanism, I instead address its moral dimensions. I then employ a feminist philosophical perspective to provide a critical evaluation of the moral foundations of cosmopolitan justice, with an eye toward demonstrating the need for an alternative account of moral cosmopolitanism (...)
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  50.  50
    Living in a Dissonant World: Toward an Agonistic Cosmopolitics for Education.Sharon Todd - 2010 - Studies in Philosophy and Education 29 (2):213-228.
    As a flashpoint for specific instances of conflict, Muslim sartorial practices have at times been seen as being antagonistic to “western” ideas of gender equality, secularity, and communicative practices. In light of this, I seek to highlight the ways in which such moments of antagonism actually might be understood on “cosmopolitical” terms, that is, through a framework informed by a critical and political approach to cosmopolitanism itself. Thus, through an “agonistic cosmopolitics” I here argue for a more robust political (...)
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