Results for 'romantic cosmopolitanism'

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  1. Chapter Nine a Surreptitious Romantic? Reading Sartre with Victor Hugo Bradley Stephens.A. Surreptitious Romantic - 2009 - In B. P. O'Donohoe & R. O. Elveton (eds.), Sartre's Second Century. Cambridge Scholars Press. pp. 123.
     
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  2. Romantic Cosmopolitanism: Novalis's “Christianity or Europe”.Pauline Kleingeld - 2008 - Journal of the History of Philosophy 46 (2):pp. 269-284.
    German Romanticism is commonly associated with nationalism rather than cosmopolitanism. Against this standard picture, I argue that the early German romantic author, Novalis (Georg Philipp Friedrich von Hardenberg, 1772–1801) holds a decidedly cosmopolitan view. Novalis’s essay “Christianity or Europe” has been the subject of much dispute and puzzlement ever since he presented it to the Jena romantic circle in the fall of 1799. On the basis of an account of the philosophical background of Novalis’s romanticism, I show (...)
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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.  19
    Reclaiming Cosmopolitanism Through Migrant Protests.Alex Sager - 2018 - In Tamara Caraus & Elena Paris (eds.), Migration, Protest Movements and the Politics of Resistance: A Radical Political Philosophy of Cosmopolitanism. New York: Routledge. pp. 171-185.
    Cosmopolitanism re-emerged as a potentially radical political theory in the 1990s, only to be stripped of much of its radical potential. Many political theorists reduced cosmopolitanism to “moral cosmopolitanism” and sought to reconcile it with the current state system. To reclaim cosmopolitanism’s radical potential, I propose the migrant as the key figure in a cosmopolitan practice that promises to ground cosmopolitanism from below. Migrant voices and acts of citizenship help us overcome the cognitive bias of (...)
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  5.  40
    Romantic Empiricism After the ‘End of Nature’: Contributions to Environmental Philosophy.Dalia Nassar - 2014 - In The Relevance of Romanticism: Essays on German Romantic Philosophy. Oxford University Press.
    Over the last two decades, environmental theorists have repeatedly pronounced the “end” of nature, arguing that the idea of nature is neither plausible nor desirable. This chapter offers an environmental reappraisal of romanticism, in light of these critiques. Its goals are historical and systematic. First, the chapter assesses the validity of the environmentalist critique of the romantic conception of nature by distinguishing different strands within romanticism, and locating an empiricist strand in the natural-scientific work of Johann Wolfgang von Goethe. (...)
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  6. Cosmopolitanism: Ideals and Realities.David Held - 2010 - Polity Press.
    Introduction : changing forms of global order. Towards a multipolar world ; The paradox of our times ; Economic liberalism and international market integration ; Security ; The impact of the global financial crisis ; Shared problems and collective threats ; A cosmopolitan approach ; Democratic public law and sovereignty ; Summary of the book ahead -- Cosmopolitanism : ideas, realities and deficits. Globalization ; The global governance complex ; Globalization and democracy : five disjunctures ; Cosmopolitanism : (...)
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  7. Cosmopolitanism.Robert Fine - 2007 - New York.
    Preface : twenty theses on cosmopolitan social theory -- Taking the "ism" out of cosmopolitanism : the equivocations of the new cosmopolitanism -- Confronting reputations : Kant's cosmopolitanism and Hegel's critique -- Cosmopolitanism and political community : the equivocations of constitutional patriotism -- Cosmopolitanism and international law : from the law of peoples to the constitutionalisation of international law -- Cosmopolitanism and humanitarian military intervention : war, peace and human rights -- Cosmopolitanism and (...)
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  8. 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 usually (...)
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  9. Nationalism, Patriotism, and Cosmopolitanism in an Age of Globalization.Robert Audi - 2009 - Journal of Ethics 13 (4):365-381.
    A major issue in political philosophy is the extent to which one or another version of nationalism or, by contrast, cosmopolitanism, is morally justified. Nationalism, like cosmopolitanism, may be understood as a position on the status and responsibilities of nation states, but the terms may also be used to designate attitudes appropriate to those positions. One problem in political philosophy is to distinguish and appraise various forms of nationalism and cosmopolitanism ; a related problem is how to (...)
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  10.  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 it (...)
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  11.  81
    The Who and the What of Educational Cosmopolitanism.Hannah Spector - 2015 - Studies in Philosophy and Education 34 (4):423-440.
    In the educational strand of cosmopolitanism, much attention has been placed on theorizing and describing who is cosmopolitan. It has been argued that cosmopolitan sensibilities negotiate and/or embody such paradoxes as rootedness and rootlessness, local and global concerns, private and public identities. Concurrently, cosmopolitanism has also been formulated as a globally-minded project for and ethico-political responsibility to human rights and global justice. Such articulations underscore cosmopolitanism in anthropocentric terms. People can be cosmopolitan and cosmopolitan projects aim to (...)
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  12.  42
    Chasing Butterflies Without a Net: Interpreting Cosmopolitanism.David T. Hansen - 2010 - Studies in Philosophy and Education 29 (2):151-166.
    In this article, I map current conceptions of cosmopolitanism and sketch distinctions between the concept and humanism and multiculturalism. The differences mirror what I take to be a central motif of cosmopolitanism: the capacity to fuse reflective openness to the new with reflective loyalty to the known. This motif invites a reconsideration of the meaning of culture as well as of the relations between home and the world.
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  13. 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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  14.  54
    The Cosmopolitanism Reader.Garrett W. Brown & David Held (eds.) - 2010 - Polity.
    The world is becoming deeply interconnected, whereby actions in one part of the world can have profound repercussions elsewhere. In a world of overlapping communities of fate, there has been a renewed enthusiasm for thinking about what it is that human beings have in common, and to explore the ethical basis of this. This has led to a renewed interest in examining the normative principles that might underpin efforts to resolve global collective action problems and to ameliorate serious global risks. (...)
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  15. Violent Computer Games, Empathy, and Cosmopolitanism.Mark Coeckelbergh - 2007 - Ethics and Information Technology 9 (3):219-231.
    Many philosophical and public discussions of the ethical aspects of violent computer games typically centre on the relation between playing violent videogames and its supposed direct consequences on violent behaviour. But such an approach rests on a controversial empirical claim, is often one-sided in the range of moral theories used, and remains on a general level with its focus on content alone. In response to these problems, I pick up Matt McCormick’s thesis that potential harm from playing computer games is (...)
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  16.  87
    The Romantic Conception of Robert J. Richards.Ruse Michael - 2004 - Journal of the History of Biology 37 (1):3 - 23.
    In his new book, "The Romantic Conception of Life: Science and Philosophy in the Age of Goethe," Robert J. Richards argues that Charles Darwin's true evolutionary roots lie in the German Romantic biology that flourished around the beginning of the nineteenth century. It is argued that Richards is quite wrong in this claim and that Darwin's roots are in the British society within which he was born, educated, and lived.
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  17.  44
    Patriotism, Poverty, and Global Justice: A Kantian Engagement with Pauline Kleingeld's Kant and Cosmopolitanism.Helga Varden - 2014 - Kantian Review 19 (2):251-266.
    In this article I critically engage some of the philosophical ideas Kleingeld presents in Kant and Cosmopolitanism, namely patriotism, poverty and global justice. Against Kleingeld, I propose, first, that perhaps democracy is less important and affectionate love more so to both Kant himself as well as to an account that can successfully refute a Bernard Williams style objection to Kantian patriotism; second, that guaranteeing unconditional poverty relief for all its citizens is constitutive of the minimally just state for Kant; (...)
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  18.  26
    The Making of a New Cosmopolitanism.Torill Strand - 2010 - Studies in Philosophy and Education 29 (2):229-242.
    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 (...)
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  19.  90
    Is the Requirement of Sexual Exclusivity Consistent with Romantic Love?Natasha McKeever - 2017 - Journal of Applied Philosophy 34 (3):353-369.
    In some cultures, people tend to believe that it is very important to be sexually exclusive in romantic relationships and idealise monogamous romantic relationships; but there is a tension in this ideal. Sex is generally considered to have value, and usually when we love someone we want to increase the amount of value in their lives, not restrict it without good reason. There is thus a call, not yet adequately responded to by philosophers, for greater clarity in the (...)
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  20. Against Pogge's 'Cosmopolitanism'.Uwe Steinhoff - 2013 - Ratio 26 (3):329-341.
    Thomas Pogge labels the idea that each person owes each other person equal respect and concern ‘ethical cosmopolitanism’ and correctly states that it is a ‘non-starter’. He offers as an allegedly more convincing cosmopolitan alternative his ‘social justice cosmopolitanism’. I shall argue that this alternative fails for pretty much the same reasons that ‘ethical cosmopolitanism’ fails. In addition, I will show that Pogge's definition of cosmopolitanism is misleading, since it actually applies to ethical cosmopolitanism and (...)
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  21.  86
    Sources of Kant’s Cosmopolitanism: Basedow, Rousseau, and Cosmopolitan Education.Georg Cavallar - 2014 - Studies in Philosophy and Education 33 (4):369-389.
    The goal of this essay is to analyse the influence of Johann Bernhard Basedow and Rousseau on Kant’s cosmopolitanism and concept of cosmopolitan education. It argues that both Basedow and Kant defined cosmopolitan education as non-denominational moral formation or Bildung, encompassing—in different forms—a thin version of moral religion following the core tenets of Christianity. Kant’s encounter with Basedow and the Philanthropinum in Dessau helps to understand the development of Kant’s concept of cosmopolitanism and educational theory ‘in weltbürgerlicher Absicht’. (...)
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  22.  65
    The Relevance of Cosmopolitanism for Moral Education.Michael S. Merry & Doret J. de Ruyter - 2011 - Journal of Moral Education 40 (1):1-18.
    In this article we defend a moral conception of cosmopolitanism and its relevance for moral education. Our moral conception of cosmopolitanism presumes that persons possess an inherent dignity in the Kantian sense and therefore they should be recognised as ends?in?themselves. We argue that cosmopolitan ideals can inspire moral educators to awaken and cultivate in their pupils an orientation and inclination to struggle against injustice. Moral cosmopolitanism, in other words, should more explicitly inform the work that moral educators (...)
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  23.  27
    What Can We Learn About Romantic Love From Harry Frankfurt’s Account of Love?Natasha Chloe McKeever - 2019 - Journal of Ethics and Social Philosophy 14 (3).
    Harry Frankfurt has a comprehensive and, at times, compelling, account of love, which are outlined in several of his works. However, he does not think that romantic love fits the ideal of love as it ‘includes a number of vividly distracting elements, which do not belong to the essential nature of love as a mode of disinterested concern’. In this paper, I argue that we can, nonetheless, learn some important things about romantic love from his account. Furthermore, I (...)
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  24.  17
    After Cosmopolitanism.Rosi Braidotti, Patrick Hanafin & Bolette Blaagaard (eds.) - 2012 - Routledge.
    The present volume argues that a radical transformation of cosmopolitanism is already ongoing and that more effort is needed to take stock of transformations which are both necessary and possible.
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  25. Sovereignty, Cosmopolitanism and the Ethics of European Foreign Policy.Lea Ypi - 2008 - European Journal of Political Theory 7 (3):349-364.
    This article explores the tensions between cosmopolitanism and sovereignty as a means to conceptualize the ethics of European foreign policy. It starts by discussing the claim that, in order for the EU to play a meaningful role as an international actor, a definition of the common ethical values orienting its political conduct is required. The question of a European federation of states and its ethical conceptualization emerges clearly in some of the philosophical writings of the 17th and 18th centuries. (...)
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  26.  40
    From Imperial to Dialogical Cosmopolitanism?Eduardo Mendieta - 2009 - Ethics and Global Politics 2 (3).
    We can now survey the ruins of a Babelian tower of discourse about cosmopolitanism. We speak of “elite travel lounge,” “Davos,” “banal” as well as of “reflexive,” “really existing,” “patriotic,” and “horizontal” cosmopolitanisms. Here, an attempt is made to extract what is normative and ideal in the concept of cosmopolitanism by foregrounding the epistemic and moral dimensions of this attitude towards the world and other cultures. Kant, in a rather unexpected way, is profiled as the exemplification of what (...)
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  27.  3
    Cosmopolitanism in Kant’s Anthropology From a Pragmatic Point of View: Regulative Ideas and Empirical Evidence.Roberta Pasquarè - 2019 - Con-Textos Kantianos 1 (10):140-161.
    With this paper I analyze Kant’s account of the human vocation to cosmopolitanism discussed in the last section of the Anthropology from a Pragmatic Point of View and show how Kant’s notion of cosmopolitanism requires the cooperation of pure reason and pragmatic anthropology. My main thesis is that pure reason provides regulative ideas, thereby maintaining a foundational role, and pragmatic anthropology provides empirical evidence, thereby reinforcing the theoretical and practical status of reason’s ideas. In developing my analysis, I (...)
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  28.  83
    Justice and Morality Beyond Naïve Cosmopolitanism.Lea Ypi - 2010 - Ethics and Global Politics 3 (3):171-192.
    Many cosmopolitans link their moral defence of specific principles of justice to a critique of the normative standing of states. This article explores some conceptual distinctions between morality and justice by focusing on the nature of claims they entail, the obligations they generate and the distribution of agency that they require. It then draws out some implications of these distinctions so as to illustrate how states play a non-arbitrary role in the process of both rendering determinate the principles of global (...)
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  29. Cosmopolitanism and Human Rights: Radicalism in a Global Age.Robert Fine - 2009 - Metaphilosophy 40 (1):8-23.
    Abstract: The cosmopolitan imagination constructs a world order in which the idea of human rights is an operative principle of justice. Does it also construct an idealisation of human rights? The radicality of Enlightenment cosmopolitanism, as developed by Kant, lay in its analysis of the roots of organised violence in the modern world and its visionary programme for changing the world. Today, the temptation that faces the cosmopolitan imagination is to turn itself into an endorsement of the existing order (...)
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  30.  6
    Globalization and Cosmopolitanism: Some Challenges.Vihren Bouzov - 2015 - Dialogue and Universalism 25 (2):236-243.
    This paper covers views on certain major challenges to the justification of ethical cosmopolitanism `s existence. They could be understood in the context of effects of the global economy on human life and values, due its social imbalances and inequalities. The foremost, guiding idea of ethical cosmopolitanism is the one that all humans must be considered as equal However, this postulate is way too much questioned today in the Globalization era. Forced migration is the first challenge in topicality (...)
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  31.  69
    Caring for Strangers: Can Partiality Support Cosmopolitanism?Pilar Lopez-Cantero - 2016 - Diacritica 30 (2):87-108.
    In their strife for designing a moral system where everyone is given equal consideration, cosmopolitan theorists have merely tolerated partiality as a necessary evil (insofar it means that we give priority to our kin opposite the distant needy). As a result, the cosmopolitan ideal has long departed from our moral psychologies and our social realities. Here I put forward partial cosmopolitanism as an alternative to save that obstacle. Instead of demanding impartial universal action, it requires from us that we (...)
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  32.  90
    Motivating Cosmopolitanism? A Skeptical View.Patti Tamara Lenard - 2010 - Journal of Moral Philosophy 7 (3):346-371.
    We are not cosmopolitans, if by cosmopolitan we mean that we are willing to prioritize equally the needs of those near and far. Here, I argue that cosmopolitanism has yet to wrestle with the motivational challenges it faces: any good moral theory must be one that well-meaning people will be motivated to adopt. Some cosmopolitans suggest that the principles of cosmopolitanism are themselves sufficient to motivate compliance with them. This argument is flawed, for precisely the reasons that motivate (...)
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  33.  43
    How Complex is Your Love? The Case of Romantic Compromises and Polyamory.Aaron Ben-Ze’ev & Luke Brunning - 2018 - Journal for the Theory of Social Behaviour 48 (1):98-116.
    This article highlights a somewhat neglected aspect of love : their complexity. We suggest distinguishing between three major related types of emotional complexity: emotional diversity, emotional ambivalence, and emotional behavior. The notion of emotional complexity has far-reaching implications for understanding emotions and our wellbeing. This is illustrated by examining the notion of emotional complexity in two common yet complex phenomena in the romantic realm: romantic compromises and polyamory.
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  34. Character, Self and Sociability in the Scottish Enlightenment.Thomas Ahnert & Susan Manning (eds.) - 2011 - Palgrave-Macmillan.
    Machine generated contents note: -- Reid and Hume on the Possibility of Character--James A. Harris * Adam Smith's Rhetorical Art of Character--Stephen McKenna * The Moral Education of Mankind: Character and Religious Moderatism in the Sermons of Hugh Blair--Thomas Ahnert * The Not-So-Prodigal Son: James Boswell and the Scottish Enlightenment--Anthony La Vopa * Character, Sociability and Correspondence: Elizabeth Griffith and The Letters between Henry and Frances--Eve Tavor Bannet * Smellie's Dreams: Character and Consciousness in the Scottish Enlightenment--Phyllis Mack William * (...)
     
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  35.  12
    From Domus to Polis: Hybrid Identities in Southey’s Letters From England and Blanco White’s Letters From Spain.Benjamin Colbert - 2019 - The European Legacy 24 (3-4):301-314.
    ABSTRACTRobert Southey’s fictive travelogue, Letters from England, by Don Manuel Alvarez Espriella, inspired several imitators, most importantly José María Blanco White with his Letters from Spain. These works rejuvenate a fictional device popularised by Montesquieu’s Persian Letters—the “familiar stranger”—at a crucial juncture when British involvement in the affairs of Europe provoked a reassessment of pre-Revolutionary cosmopolitanism. The stranger as home-interpreter calls attention to an emerging emphasis in European Romantic thought on the contingency of freedom with hybrid, mobile identities, (...)
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  36.  34
    Idealism is Nothing but Genuine Empiricism: Novalis, Goethe and the Ideal of Romantic Science.Dalia Nassar - 2011 - Goethe Yearbook 18 (1).
    This article appeared in a special issue of the Goethe Yearbook, on Goethe and German Idealism. In it, I consider Novalis' unparalleled admiration for Goethe's scientific writings in contrast to his rather lukewarm reception of Goethe's poetry. I argue that Novalis' ideal of a “romantic encyclopedia” in which all the arts and sciences are understood in their relations to one another (as opposed to in isolation, like Diderot and D'Alemberts' project) is inspired by Goethe's practice as a scientist. I (...)
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  37. Cosmopolitanism: Critical Concepts in the Social Sciences.David Inglis & Gerard Delanty (eds.) - 2010 - Routledge.
    v. 1. Classical contributions to cosmopolitanism -- v. 2. Key contemporary analyses of cosmopolitanism -- v. 3. Cosmopolitans and cosmopolitanisms -- v. 4. Contested cosmopolitanisms.
     
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  38.  15
    Special Issue on Globalization, Cosmopolitanism, and Migration: Ethics of Inclusion and Exclusion.Yusuf Yuksekdag & Elin Palm - 2018 - Etikk I Praksis - Nordic Journal of Applied Ethics 2:1-5.
    The contributors to this issue offer applied critical and normative perspectives on central, yet overlooked, ethical aspects of migration management with a certain cosmopolitan lance in some capacity. However, cosmopolitanism might mean different things for transnational migration. It can refer to “political cosmopolitanism” that provides the reasons for why there should be certain global institutions governing migration. It can also refer to “moral cosmopolitanism” that simply represents a moral concern for individual rights and interests first and foremost. (...)
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  39.  62
    Subjectivist Cosmopolitanism and the Morality of Intervention.Edward Song - 2010 - Journal of Social Philosophy 41 (2):137-151.
    While cosmopolitans are right to think that state sovereignty is derived from individuals, many cosmopolitan accounts can be too demanding in their expectations for illiberal regimes because they do not account for the attitudes of the persons with who will subject to the intervention. These ‘objectivist’ accounts suggest that sovereignty is wholly a matter of a state’s conformity to the objective demands of justice. In contrast, for ‘subjectivist’ accounts, the attitudes of citizens do matter. Subjectivist cosmopolitans do not deny the (...)
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  40.  68
    Cosmopolitanism and Distributing Responsibilities.Thom Brooks - 2002 - Critical Review of International Social and Political Philosophy 5 (3):92-97.
    David Miller raises a number of interesting concerns with both weak and strong variants of cosmopolitanism. As an alternative, he defends a connection theory to address remedial responsibilities amongst states. This connection theory is problematic as it endorses a position where states that are causally and morally responsible for deprivation and suffering in other states may not be held remedially responsible for their actions. In addition, there is no international mechanism to ensure either that remedially responsible states offer assistance (...)
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  41. Cosmopolitanism and Liberalism: Kant and Contemporary Liberal Cosmopolitanism.Rafał Wonicki - 2009 - Synthesis Philosophica 24 (2):271-280.
    The author of this paper compares Kant’s notion of cosmopolitan right with contemporary liberal cosmopolitanism of such theorists like James Bohman (Professor of Philosophy at Saint Louis University) and David Held (Professor at the London School of Economics and Political Science). These two theorists bring Kant’s cosmopolitan right and reshape it by taking into consideration the process of globalization and the fact of pluralism. It is necessary to investigate how far these authors have changed the insight into Kant’s cosmopolitan (...)
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  42.  1
    Cosmopolitanism and Human Reason An Introduction.Angelo Cicatello - 2019 - Con-Textos Kantianos 1 (10):8-14.
    Over and above the modalities with which it is expressed in the domains of Kant’s system, the theme of cosmopolitanism embodies the meaning of a philosophy seen as a plan to build on the connection between man, polis and reason; an essential connection that in human reason identifies not a simple endowment which everyone has by nature but a form of life to be realized in the world, a purpose whose binding strength is only fully expressed in the public (...)
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  43.  77
    Cosmopolitanism with Room for Nationalism.Win-Chiat Lee - 2012 - Journal of Moral Philosophy 9 (2):279-293.
    Gillian Brock attempts to reconcile cosmopolitanism with nationalism in Global Justice: A Cosmopolitan Account . She claims that her cosmopolitanism leaves room for legitimate nationalism. I argue that her cosmopolitanism is not only a theory of global justice, but also a general theory of justice, according to which what justice may demand of us is fundamentally global in nature. As such, Brock's cosmopolitanism cannot accommodate nationalism in the overall structure of what justice may demand of us, (...)
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  44.  57
    Islamic Education and Cosmopolitanism: A Philosophical Interlude.Yusef Waghid - 2014 - Studies in Philosophy and Education 33 (3):329-342.
    This article takes a critical look at three conceptions of Islamic education. I argue that conceptions of Islamic education ought to be considered as existing on a minimalist–maximalist continuum, meaning that the concepts associated with Islamic education do not have a single meaning, but that meanings are shaped depending on the minimalist and maximalist conditions which constitute them, that is, tarbiyyah (nurturing), ta`lim (learning) and ta`dib (goodness). I then explore some liberal conceptions of cosmopolitanism, showing how these notions connect (...)
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  45. Justice, Cosmopolitanism and Policy Prescription: Gillian Brock’s "Global Justice".Cindy Holder - 2012 - Diametros 31:138-145.
    In Global Justice: A Cosmopolitan Account Gillian Brock emphasizes the compellingness of specific institutional and policy prescriptions, clarifies the relationship between cosmopolitanism and Rawlsian internationalism, and shifts the terrain on which arguments for global justice play out. In this, Brock makes her own view and the debates themselves more interesting and of interest to a broader audience. However she also brings to the fore a difficult question: What, exactly, do we add to our understanding when we think about the (...)
     
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  46.  93
    Cosmopolitanism and What It Means to Be Human: Rethinking Ancient and Modern Views on Discerning Humanity.Hektor K. T. Yan - 2010 - Philosophia 38 (1):107-129.
    This paper takes a conceptual look at cosmopolitanism and the related issue of what it means to be human in order to arrive at an alternative conceptual framework which is free from empiricist assumptions. With reference to a discussion on Homer’s Iliad , the author develops a ‘humanist’ model of discerning humanity. This model is then compared and contrasted with Martha Nussbaum’s version of cosmopolitanism. The notion of ‘aspect-seeing’ discussed by Wittgenstein in the second part of the Philosophical (...)
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  47.  43
    Ivan Karamazov is a Hopeless Romantic.Toby Betenson - 2015 - International Journal for Philosophy of Religion 77 (1):65-73.
    Ivan Karamazov is frequently used, and misused, in discussions concerning the problem of evil. The purpose of this article is to correct some pervasive misinterpretations of Ivan’s statement, as found in Dostoevsky’s The Brothers Karamazov. I criticise some common misinterpretations, as exemplified in the theodical work of Marilyn Adams and John Hick, as well as the more nuanced interpretation of Stewart Sutherland. Though Sutherland’s interpretation is the strongest, it nevertheless misses the mark in identifying Ivan as a positivist. I argue (...)
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    Pusey and the Romantic Poets: Some Links to Eucharistic Theology.Brian Douglas & Jane Douglas - 2017 - New Blackfriars 98 (1077):539-554.
    This article examines some of the links between the nineteenth century Tractarian leader Edward Pusey and the Romantic poets, particularly Samuel Taylor Coleridge, in relation to eucharistic theology, especially Pusey's 1836 ‘Lectures on Types and Prophecies of the Old Testament’. Pusey's sacramental theology was affected by the Romantic poets in the expression of moderate realism which also played an important part in the Oxford Movement. Like the Romantic poets, Pusey saw nature as pointing to and conveying the (...)
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    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. The (...)
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    Kwame Anthony Appiah, Cosmopolitism. Etica într-o lume a strainilor/ Cosmopolitanism. Ethics in a World of Strangers.Mihaela Frunza - 2008 - Journal for the Study of Religions and Ideologies 7 (19):249-252.
    KWAME ANTHONY APPIAH, COSMOPOLITISM. ETICA ÎNTR-O LUME A STRĂINILOR COSMOPOLITANISM. ETHICS IN A WORLD OF STRANGERS, BUCUREŞTI: ANDRECO EDUCATIONAL GRUP, 2007.
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