Thematische Bibliographien / Cosmopolitanism – Europe

Auswahl der wissenschaftlichen Literatur zum Thema „Cosmopolitanism – Europe“

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Veröffentlicht am 25. Juli 2024

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Zeitschriftenartikel zum Thema "Cosmopolitanism – Europe"

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Beardsworth, Richard. „Cosmopolitanism and Europe“. Contemporary Sociology: A Journal of Reviews 37, Nr. 3 (Mai 2008): 276–78. http://dx.doi.org/10.1177/009430610803700349.

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2

Rumford, Chris. „Cosmopolitanism and Europe“. Innovation: The European Journal of Social Science Research 18, Nr. 1 (März 2005): 1–9. http://dx.doi.org/10.1080/1351161042000334754.

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Sacramento, Octávio. „Europe, migrations, and cosmopolitanism“. Revista Pensamiento Americano 9, Nr. 17 (01.07.2016): 19–31. http://dx.doi.org/10.21803/penamer.9.17.357.

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4

Andreouli, Eleni, und Caroline Howarth. „Everyday Cosmopolitanism in Representations of Europe among Young Romanians in Britain“. Sociology 53, Nr. 2 (21.06.2018): 280–96. http://dx.doi.org/10.1177/0038038518777693.

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The article presents an analysis of everyday cosmopolitanism in constructions of Europe among young Romanian nationals living in Britain. Adopting a social representations approach, cosmopolitanism is understood as a cultural symbolic resource that is part of everyday knowledge. Through a discursively oriented analysis of focus group data, we explore the ways in which notions of cosmopolitanism intersect with images of Europeanness in the accounts of participants. We show that, for our participants, representations of Europe are anchored in an Orientalist schema of West-vs.-East, whereby the West is seen as epitomising European values of modernity and progress, while the East is seen as backward and traditional. Our findings further show that representations of cosmopolitanism reinforce this East/West dichotomy, within a discourse of ‘Occidental cosmopolitanism’. The article concludes with a critical discussion of the diverse and complex ideological foundations of these constructions of European cosmopolitanism and their implications.
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Pichler, Florian. „How Real is Cosmopolitanism in Europe?“ Sociology 42, Nr. 6 (Dezember 2008): 1107–26. http://dx.doi.org/10.1177/0038038508096936.

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6

Pauline Kleingeld. „Romantic Cosmopolitanism: Novalis’s “Christianity or Europe”“. Journal of the History of Philosophy 46, Nr. 2 (2008): 269–84. http://dx.doi.org/10.1353/hph.0.0005.

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7

Torres, Bernat, und Josep Monserrat Molas. „Rethinking Cosmopolitanism: Political and Metapolitical Identities“. Cuadernos Europeos de Deusto, Nr. 02 (27.02.2019): 73–92. http://dx.doi.org/10.18543/ced-02-2019pp73-92.

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The paper defends the notion that cosmopolitanism is an important starting point for addressing political identities, but one that needs to be rethought. The paper starts by exposing some political situations both in Europe and in North America where the debate on national identity is faced with the need for a renewed idea of cosmopolitanism, an idea that must be differentiated from similar notions such as cultural diversity or multiculturalism, but also from the idea of globalization. It shows in this sense that there is an important and often forgotten difference between cosmopolitanism and politics, an essential difference when thinking about the real situation in Europe. The paper explains how contemporary cosmopolitanism has its roots in the Stoic and Kantian ideals, ideals that are no longer serviceable and that need to be renewed to confront the new demands of the complexity of the world. The paper concludes defending a new cosmopolitanism (tending towards the line of Hans Jonas or Yves Charles Zarka) that should be respectful to politics (but without forgetting that cosmopolitanism should be prioritised over politics) and also with different national or supranational identities, since it in fact provides a meta-identity for man as a citizen of the world. Received: 02 July 2018 Accepted: 16 July 2018 Published online: 27 February 2019
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Rappleye, Jeremy, und Yano Satoji. „Kosmopolitismus und Global Citizenship Education: Eine japanische Alternative?“ Vierteljahrsschrift für wissenschaftliche Pädagogik 99, Nr. 2 (15.06.2023): 180–96. http://dx.doi.org/10.30965/25890581-09703090.

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Abstract Cosmopolitanism and Global Citizenship Education: a Japanese Alternative? As discussions about global citizenship continue apace, the contours of the conversation continue to retrace notions of cosmopolitanism first laid out in Europe. The Kyoto School stands as a highly original, creative, and challenging response to European philosophy, one that has long contemplated the complexities of cosmopolitanism. In resisting the ontologizing of autonomous individualism and abstract universalism, Kyoto School thinkers offered an alternative tripartite structure that drew greater attention to the specific (nation-state).
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Balibar, Etienne. „Europe as Borderland“. Environment and Planning D: Society and Space 27, Nr. 2 (01.01.2009): 190–215. http://dx.doi.org/10.1068/d13008.

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The discussion in this paper moves through three stages. In the first the relation of political spaces and borders to citizenship is interrogated; in the second, notions of deterritorialization and reterritorialization are examined in relation to ideas of the material constitution of Europe; and, in the third section it returns to the issue of citizenship and its relation to cosmopolitanism. Rather than being a solution or a prospect, Europe currently exists as a ‘borderland’, and this raises a number of issues that need to be confronted.
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Dawson, Leanne. „Gender and Cosmopolitanism in Europe: A Feminist Perspective“. Journal of Contemporary European Studies 21, Nr. 1 (März 2013): 161–62. http://dx.doi.org/10.1080/14782804.2013.766468.

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Dissertationen zum Thema "Cosmopolitanism – Europe"

1

Angelopoulou, Maria. „Cosmopolitanism in Europe-in-crisis : the cases of the EU, Greece and Turkey“. Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/10375.

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Adopting a critical cosmopolitan outlook the thesis identifies a constructive engagement with the European project at a time when the crisis of the Euro-zone is still threatening the very existence of the European Union. The purpose of the study is to determine whether cosmopolitanism is feasible in Europe. I argue that the EU can be conceived as a catalyst of cosmopolitanism without being cosmopolitan per se due its so far limited internal and external contexts of cosmopolitanism. In the case of the EU's limited inner cosmopolitanism, I seek cosmopolitan alternatives for the EU to overcome the crisis on the basis of an institutional and civil society analysis within the conceptual framework of cosmopolitan democracy. Instead of adopting the terminology of governance either for or by the people, my cosmopolitan approach focuses on governance with the people. The case of Greece is of utmost importance for my research as it reveals the causes and gravity of the crisis. It also broadens the empirical basis of cosmopolitan studies by embodying both the dynamics and challenges posed to cosmopolitanism which are exemplified in the paradoxes provoked; on the one hand there is aggravation of (fascist) nationalism and domination of economics on politics perhaps leading to Greece's de- Europeanisation; on the other hand the dynamics of a paradigm shift towards a post-crisis cosmopolitanism are revealed. That kind of cosmopolitanism needs to take under consideration the role of contestation and to redefine its position in the era of global capitalism for the confrontation of the crisis. In the case of the EU's limited external cosmopolitanism, my analysis of Turkey's possible impact on the EU and the reverse aims to demonstrate that Turkey's integration can contribute to the formation of a cosmopolitan, post-Western EU and post-national Turkey. What is of crucial importance for both cosmopolitan and Europeanisation studies is that the endogenous process of change within Turkey which is interlocking with the external dynamics of the EU may potentially lead to a distinctive ‘hybrid' type of cosmopolitanisation neither merely European nor simply Asian. The conclusions drawn from this multiple case study suggest that the current crisis may open new meanings for cosmopolitanism in Europe.
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Debnár, Miloš. „Globalization and diversity in migration to JapanMigration, whiteness and cosmopolitanism of Europeans in Japan“. 京都大学 (Kyoto University), 2014. http://hdl.handle.net/2433/193560.

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3

Exarchou, Sofia. „Cosmopolitanism or Something Else? : A comparative educational research on primary school policies between Greece and Europe“. Thesis, Stockholms universitet, Institutionen för pedagogik och didaktik, 2016. http://urn.kb.se/resolve?urn=urn:nbn:se:su:diva-132188.

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In the 21st century, cosmopolitanism has become an ever emerging concept, as scholars turn to this worldview with the hope to address the unavoidable impacts of globalization. Simultaneously, the new educational trends in Europe in combination with the ongoing socio-political changes create new needs that demand a more cosmopolitan interference. With this in mind, the present research attempts to examine whether and how cosmopolitan ideals are promoted through education policies in Europe and to what extent these cosmopolitan ideals succeed to reach national policies and school practice in a country as Greece. To this end, the author conducts a qualitative multilevel study between Europe and Greece and bases her study on two research methods: interviews and document analysis.     The interview and document analysis that follows leads to a comparison not only between the European and the Greek context but also between the policy and practice level that spawns a better and deeper understanding of how education promotes and can promote cosmopolitanism. The findings of the research highlight that the dilemma of whether to employ an ethnocentric or cosmopolitan educational approach can be acute. Parallel to that, the conflicting conceptions of cosmopolitanism between Greece and the European Union tend to render the moral aspects of education quite numb. Finally, the research closes with some recommendations for the future and suggestions for further studies.
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Karampampas, Panas. „Dancing into darkness : cosmopolitanism and 'peripherality' in the Greek goth scene“. Thesis, University of St Andrews, 2017. http://hdl.handle.net/10023/10829.

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This thesis discusses concepts of cosmopolitism and peripherality in the Greek and wider European goth scene. The research took place primarily in Greece but extended to Germany, the United Kingdom and online as I followed the movement of Athenian goths who were searching for connectivity, hybridity and their cosmopolitan selves. In living a hybrid cosmopolitan identity, goths regularly challenge national stereotypes and transgress international boundaries. But sometimes the complexities of goth cosmopolitan identity may also contain unpalatable aspects, such as hard-core Greek or German nationalism and views that verge on xenophobia or anarchism that are seemingly at odds with the ‘open' and ‘egalitarian' persona put forward by Athenian goths. It is through performance (particularly dance) that Athenian goths choose to express their beliefs and desires, blending aspects of the contemporary goth scene with twists of ‘traditional' Greek ideas. Often performance, with all its paradoxes and hybrid contradictions, says more than words. Movement is at the centre of goth identity; the movement of ideas on social media, the physical movement of goths to overseas festivals and the exchange of opinions among goths at nightclubs in Athens all contribute to a hybrid cosmopolitan identity of a group of people who reside both on the geographical periphery of Europe and on the periphery of their own society. Goth identity is hybrid and complex with layers of peripherality being channelled toward becoming an ever-developing cosmopolitan subject. This thesis focuses on the core aspects of the goth life-project which aim for individuality, connectivity, movement and inclusivity. Being able to creatively display one's hybrid cosmopolitanism is the very essence of what it is to be goth.
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RIZZO, CATERINA. „VERSO IL COSMOPOLITISMO. UN'INDAGINE SUI GIOVANI DEL SERVIZIO VOLONTARIO EUROPEO“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2013. http://hdl.handle.net/10280/1691.

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In tempi recenti il concetto di cosmopolitismo riscuote una certa popolarità nel campo della ricerca sociologica. Dopo diversi anni di riflessione teoretica, gli studi sul cosmopolitismo si focalizzano oggi sulla ricerca empirica. In linea con questa tendenza, il presente lavoro intende osservare un cosmopolitismo “dal basso”, che si manifesta nelle vite delle persone come una forma di apertura globale, nonché come un processo di trasformazione del sé. In particolare, questa tesi si focalizza sul cosmopolitismo come una categoria interpretativa utile a leggere i giovani nell’ambito di un’esperienza interculturale di vita all’estero, quale il Servizio Volontario Europeo. Più nel dettaglio, la ricerca si concentra sul volontariato europeo come ambito d’indagine in cui è possibile osservare nuove forme di appartenenza e di identificazione, oltre all’emergere di nuove pratiche. Attraverso una serie di interviste biografiche realizzate con giovani volontari, infatti, si è potuto constatare come le diverse appartenenze si affianchino a diversi atteggiamenti e rappresentazioni della dimensione locale, nazionale ed europea, in vista di una più ampia apertura al mondo. La ricerca descrive queste appartenenze che formano la base di una cultura ambivalente e cosmopolita così come viene sperimentata dai giovani volontari durante l’esperienza di mobilità internazionale da essi vissuta. Il lavoro mira dunque a chiarire il concetto di cosmopolitismo e propone un percorso di ricerca attraverso cui studiare il fenomeno mettendo in luce la nascita di nuove relazioni sociali, pratiche solidali e processi di trasformazione e di comprensione del sé.
Recently the concept of cosmopolitanism raises a great popularity within the sociological research. After several years of theoretical reflections, nowadays, the cosmopolitanism studies focus on the empirical research. According to this trend, this work observes a cosmopolitanism “from below”, among ordinary people as a form of global openness as well as a process of self-transformation. In particular, this thesis focuses on cosmopolitanism as an interpretative category, useful to read young people within an intercultural experience to spend a certain period of time practicing and living abroad, such as the European Voluntary Service. More in detail, this research studies the European Voluntary Service like a field where it is possible to observe new forms of belonging and identification and new practices. By a number of biographical interviews to young volunteers it has been possible to discover that different belongings go together with different attitudes and representations of the local, the national and the European dimension, towards a global openness. The research describes these attachments, which forms the basis of an ambivalent cosmopolitanism culture as it is experienced by young volunteers during their international experiences. Finally, the work aims to clarify the concept of cosmopolitanism and suggest a way to study this fenomenous by documenting the raise of new social relations, practices, solidarities and process of self-transformation and self-understanding.
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RIZZO, CATERINA. „VERSO IL COSMOPOLITISMO. UN'INDAGINE SUI GIOVANI DEL SERVIZIO VOLONTARIO EUROPEO“. Doctoral thesis, Università Cattolica del Sacro Cuore, 2013. http://hdl.handle.net/10280/1691.

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In tempi recenti il concetto di cosmopolitismo riscuote una certa popolarità nel campo della ricerca sociologica. Dopo diversi anni di riflessione teoretica, gli studi sul cosmopolitismo si focalizzano oggi sulla ricerca empirica. In linea con questa tendenza, il presente lavoro intende osservare un cosmopolitismo “dal basso”, che si manifesta nelle vite delle persone come una forma di apertura globale, nonché come un processo di trasformazione del sé. In particolare, questa tesi si focalizza sul cosmopolitismo come una categoria interpretativa utile a leggere i giovani nell’ambito di un’esperienza interculturale di vita all’estero, quale il Servizio Volontario Europeo. Più nel dettaglio, la ricerca si concentra sul volontariato europeo come ambito d’indagine in cui è possibile osservare nuove forme di appartenenza e di identificazione, oltre all’emergere di nuove pratiche. Attraverso una serie di interviste biografiche realizzate con giovani volontari, infatti, si è potuto constatare come le diverse appartenenze si affianchino a diversi atteggiamenti e rappresentazioni della dimensione locale, nazionale ed europea, in vista di una più ampia apertura al mondo. La ricerca descrive queste appartenenze che formano la base di una cultura ambivalente e cosmopolita così come viene sperimentata dai giovani volontari durante l’esperienza di mobilità internazionale da essi vissuta. Il lavoro mira dunque a chiarire il concetto di cosmopolitismo e propone un percorso di ricerca attraverso cui studiare il fenomeno mettendo in luce la nascita di nuove relazioni sociali, pratiche solidali e processi di trasformazione e di comprensione del sé.
Recently the concept of cosmopolitanism raises a great popularity within the sociological research. After several years of theoretical reflections, nowadays, the cosmopolitanism studies focus on the empirical research. According to this trend, this work observes a cosmopolitanism “from below”, among ordinary people as a form of global openness as well as a process of self-transformation. In particular, this thesis focuses on cosmopolitanism as an interpretative category, useful to read young people within an intercultural experience to spend a certain period of time practicing and living abroad, such as the European Voluntary Service. More in detail, this research studies the European Voluntary Service like a field where it is possible to observe new forms of belonging and identification and new practices. By a number of biographical interviews to young volunteers it has been possible to discover that different belongings go together with different attitudes and representations of the local, the national and the European dimension, towards a global openness. The research describes these attachments, which forms the basis of an ambivalent cosmopolitanism culture as it is experienced by young volunteers during their international experiences. Finally, the work aims to clarify the concept of cosmopolitanism and suggest a way to study this fenomenous by documenting the raise of new social relations, practices, solidarities and process of self-transformation and self-understanding.
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Auzoux, Amélie. „Le "cosmopolitisme" de Valery Larbaud (1881-1957) : écrivain, critique et traducteur“. Thesis, Sorbonne université, 2018. http://www.theses.fr/2018SORUL126.

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Le « cosmopolitisme » de Valery Larbaud est un présupposé qu’il faut aujourd’hui passer au crible d’un réexamen critique. Toute la complexité de l’ensemble de l’œuvre larbaldienne tient à son traitement des frontières géographiques, politiques, littéraires ou linguistiques. Dans quelle mesure ce dit « métis des lettres » – dont le métissage s’avérera des plus calculés – s’ouvre-t-il à l’Autre, renouvelle-t-il la représentation littéraire autant que la reproduction linguistique de l’étranger ? Quelles sont les révolutions et les réactions du cosmopolitisme larbaldien, dont les traits contradictoires réagissent à l’environnement intellectuel contemporain ? Devenu un « cliché », dans son sens le plus photographique, le cosmopolitisme larbaldien, qui n’a longtemps offert qu’un « index » de noms ou un « kaléidoscope » d’images, exige aujourd’hui une fouille complète de ses données. Substituant aux approches in vitro de l’œuvre larbaldienne prélevée sous verre et sortie de tout contexte, une analyse in vivo rendant compte du mouvement même d’une œuvre à l’intime complexité, nous souhaitons offrir une lecture intégrale, historique et critique du cosmopolitisme larbaldien. Larbaud, que la critique hagiographique a élevé au-dessus des hommes, est un homme de son temps, dont l’image figée sur papier glacé doit céder la place à un portrait mouvant des plus nuancés
Valery Larbaud’s “cosmopolitanism” is a presupposition that must now be sifted through a critical review. The complexity of Valery Larbaud’s work undeniably comes from his treatment of geographical, political, literary and linguistic borders. But to which extent can it be said that this “métis des lettres” – whose métissage still remains carefully calculated – welcomes the Other, or renews the linguistic and literary representation of the stranger? What are the revolutions or counter-revolutions of his cosmopolitanism, whose contradictory features react to contemporary intellectual environment? Larbaud’s cosmopolitanism has become a cliché in the exact photographical sense, offering nothing but an “index” of names or a “kaleidoscope” of images. I argue that it should undergo critical analysis, on the basis of a much more encompassing set of data. Substituting to in vitro approaches of Larbaud’s work taken under glass and out of context the more accurate nuance and movement of in vivo approaches, we aim at offering a thorough historical and critical reading of his work. Larbaud, whose hagiographic criticism has raised above men, is a man of his time, whose image, frozen on glossy paper, must give way to the most nuanced moving portrait
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Magin, Michelle Anne. „Toward a globalised memory of the Holocaust : an exploration of the exhibition spaces and educational programmes at four sites of remembrance in post-unification Berlin“. Thesis, University of Manchester, 2016. https://www.research.manchester.ac.uk/portal/en/theses/toward-a-globalised-memory-of-the-holocaust-an-exploration-of-the-exhibition-spaces-and-educational-programmes-at-four-sites-of-remembrance-in-postunification-berlin(c7547a80-3e71-48f9-9ee1-a35bfe6c4c09).html.

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Since unification the memorial landscape of Berlin and its surrounding territories has shifted and expanded exponentially. The majority of this change has occurred within the past ten years, as commemoration of the Holocaust and educational programmes on the National Socialist period have become not only prevalent, but a necessary and expected contribution to the shaping of German identity and memorial culture. In the past decade memorial museums and sites of remembrance, such as the House of the Wannsee Conference, the Memorial to the Murdered Jews of Europe, and the former Sachsenhausen and Ravensbrück concentration camps, have contributed to and been impacted by the formation of a globalised memory of the Holocaust. As major and internationally renowned institutions, these sites offer unique insight into the nature of current memorial culture and recent approaches to memorialising and commemorating the past. Through an analysis of their exhibition spaces (online, permanent, temporary) and educational programmes (guided tours, seminars, and workshops), this dissertation will attempt to identify how these sites contribute to the formation of a globalised memory. Though each of these four sites possesses a different connection to the history of the Holocaust, and their own alternative approach to presenting and commemorating this history; this variation will provide insight into the divergent landscape of memorialisation within Germany, while also highlighting the common approaches, and practical issues that are of concern to these institutions. Overall the main aim of this thesis will be to demonstrate how memorialisation of the Holocaust, at sites within Berlin and Brandenburg, is no longer defined and shaped solely by the nation state, but rather is influenced by and contributes to international trends of remembrance and a globalised memory of the Holocaust.
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El, Gammal Blanche. „L'Orient-Express, configuration littéraire d'un mythe européen (1883-2000)“. Doctoral thesis, Universite Libre de Bruxelles, 2016. http://hdl.handle.net/2013/ULB-DIPOT:oai:dipot.ulb.ac.be:2013/235165.

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Cette étude aborde la manière dont l’Orient-Express a été décrit, perçu et imaginé, et s’efforce de mesurer l’écart entre les représentations communes et ce qui se dégage d’un corpus de textes très divers à travers trois grands axes de réflexion :les évocations des itinéraires de l’Orient- Express, les discours tenus sur le train et ses voyageurs, les thématisations et récupérations littéraires dont il a fait l’objet.L’idée directrice du propos est de montrer comment l’Orient-Express, rêve programmé par de très efficaces campagnes publicitaires et suscité par un imaginaire géographique, historique et littéraire puissant, n’a pu pleinement convaincre les voyageurs, mais aussi les écrivains et les lecteurs qui, semble-t-il, ne cessent de déplorer la disparition d’un train et d’un voyage qui n’ont peut-être jamais existé ou qui ne sont jamais vraiment ceux qu’ils imaginaient.
Doctorat en Langues, lettres et traductologie
info:eu-repo/semantics/nonPublished
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Heil, Tilmann. „Cohabitation and convivencia : comparing conviviality in Casamance and Catalonia“. Thesis, University of Oxford, 2013. http://ora.ox.ac.uk/objects/uuid:438967ad-df4b-4c76-9969-3b55edf54beb.

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This thesis explores conviviality, a set of processes surrounding everyday living with difference. Based on 18 months of fieldwork (2007-2010) equally split between Casamance, Senegal, and Catalonia, Spain, the comparison takes the transnational lives of Casamançais and their embeddedness in both local fields into account. Locally, Casamançais often spoke of cohabitation (French) and convivencia (Castilian). Exploring discourses as well as practices related to encounters with difference and everyday socialising, this thesis addresses three questions: (1) How do migrants who come from a context of religious and ethnic diversity manage to make their way within new social contexts of cultural diversity? (2) How do their pre-migration experiences of diversity affect the ways in which they deal with the changing configurations of diversity that they encounter in Europe? (3) How do ways of living together with difference change over time in both sending and receiving contexts due to migration and other concurrent societal transformations? In four ethnographic chapters, I firstly explore everyday neighbourhood encounters and the centrality of multilingual greeting and temporary gatherings in open spaces for conviviality. A second chapter focuses on cultural and religious festivities and argues that, apart from the political recognition of diversity, the local residents’ sensuous experiences of difference are a crucial dimension of conviviality. Addressing challenges to conviviality, the third chapter engages with the processes of social closure, isolation and homogenisation which reveal alternative ways of living with difference. The fourth ethnographic chapter puts migration-related inequalities centre-stage, showing how conviviality also involves subtle forms of inequality. Analytically, this thesis suggests that conviviality is not a static conception of sociality, but one that is in-process. I find that socio-cultural differences are permanently negotiated, that ways of dealing with difference are translated between the old and new contexts of diversity, and that discourses and practices of living with difference are continuously (re)produced in everyday interactions. Casamançais perspectives reveal ways of maintaining minimal sociality among local residents who remain different.
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Bücher zum Thema "Cosmopolitanism – Europe"

1

Vieten, Ulrike. Gender and cosmopolitanism in Europe: A feminist perspective. Farnham: Ashgate, 2011.

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Keirstead, Christopher M. Victorian poetry, Europe, and the challenge of cosmopolitanism. Columbus: Ohio State University Press, 2011.

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Christensen, Miyase. Cosmopolitanism and the media: Cartographies of change. Houndmills, Basingstoke, Hampshire: Palgrave Macmillan, 2014.

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Ziemer, Ulrike, und Sean P. Roberts. East European diasporas, migration, and cosmopolitanism. New York, NY: Routledge, 2013.

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Calhoun, Craig J. Cosmopolitanism and belonging: From European integration to global hopes and fears. Abingdon, Oxon: Routledge, 2007.

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Genna, Gaspare M., Thomas O. Haakenson und Ian Waller Wilson. Jürgen Habermas and the European economic crisis: Cosmopolitanism reconsidered. New York, NY: Routledge, 2016.

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Göle, Nilüfer. Islam in Europe: The lure of fundamentalism and the allure of cosmopolitanism. Princeton, N.J: Markus Wiener Publishers, 2010.

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Freedman, Jeffrey. Books without borders in Enlightenment Europe: French cosmopolitanism and German literary markets. Philadelphia: University of Pennsylvania Press, 2012.

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Göle, Nilüfer. Islam in Europe: The lure of fundamentalism and the allure of cosmopolitanism. Princeton, N.J: Markus Wiener Publishers, 2010.

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Ducu, Viorela, und Áron Telegdi-Csetri. Cosmopolitanism and philosophy in a cosmopolitan sense: Proceedings of the international workshop organized at the New Europe College, Bucharest on 21-22 October, 2011. Buchuarest: New Europe College, 2012.

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Buchteile zum Thema "Cosmopolitanism – Europe"

1

Marinopoulou, Anastasia. „Cosmopolitanism“. In The Routledge Handbook of Philosophy and Europe, 197–210. Abingdon, Oxon ; New York, NY : Routledge, 2021. | Series: Routledge handbooks in philosophy: Routledge, 2021. http://dx.doi.org/10.4324/9781315686233-17.

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Montani, Guido. „Europe, Patriotism and Cosmopolitanism“. In Anthropocene and Cosmopolitan Citizenship, 58–68. London: Routledge, 2024. http://dx.doi.org/10.4324/9781003462729-8.

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Ponzanesi, Sandra. „Cosmopolitan Europe“. In Routledge International Handbook of Cosmopolitanism Studies, 564–74. Second Edition. | New York : Routledge, 2018. | Series: Routledge international handbooks | Previous edition: 2012.: Routledge, 2018. http://dx.doi.org/10.4324/9781351028905-49.

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Fernández, Christian. „Cosmopolitanism at the crossroads“. In Europe and the Refugee Response, 220–35. New York : Routledge, 2020. |Series: Routledge studies in development, displacement and resettlement: Routledge, 2020. http://dx.doi.org/10.4324/9780429279317-14.

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Holton, Robert. „Some Comments on Cosmopolitanism and Europe“. In European Cosmopolitanism in Question, 25–43. London: Palgrave Macmillan UK, 2012. http://dx.doi.org/10.1057/9780230360280_3.

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Robins, Kevin. „Towards a Transcultural Policy For European Cosmopolitanism“. In Transcultural Europe, 254–83. London: Palgrave Macmillan UK, 2006. http://dx.doi.org/10.1057/9780230504318_12.

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Aksoy, Asu. „London and the Project of Urban Cosmopolitanism“. In Transcultural Europe, 85–104. London: Palgrave Macmillan UK, 2006. http://dx.doi.org/10.1057/9780230504318_5.

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Delanty, Gerard. „Europe since 1989: Nationalism, Cosmopolitanism and Globalization“. In Formations of European Modernity, 245–72. London: Palgrave Macmillan UK, 2013. http://dx.doi.org/10.1057/9781137287922_13.

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Enslin, Penny. „Europe and the Post Colony: Possibilities for Cosmopolitanism“. In Cosmopolitanism: Educational, Philosophical and Historical Perspectives, 151–62. Cham: Springer International Publishing, 2016. http://dx.doi.org/10.1007/978-3-319-30430-4_11.

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Yeğenoğlu, Meyda. „Cosmopolitanism and Nationalism in a Globalized World“. In Islam, Migrancy, and Hospitality in Europe, 71–98. New York: Palgrave Macmillan US, 2012. http://dx.doi.org/10.1057/9781137015457_4.

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Berichte der Organisationen zum Thema "Cosmopolitanism – Europe"

1

Morieson, Nicholas, und Ihsan Yilmaz. Is A New Anti-Western Civilizational Populism Emerging? The Turkish, Hungarian and Israeli Cases. European Center for Populism Studies (ECPS), April 2024. http://dx.doi.org/10.55271/pp0032.

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Annotation:
While it’s typical to associate right-wing populism in Western Europe with the narrative of Islam versus the Judeo-Christian West, there’s a nuanced and emerging form of civilisationalism that we term "anti-Western civilizational populism." This paper argues that anti-Western civilizational populism is present in the discourse of not only Turkish President Recep Tayyip Erdogan but also Hungarian Prime Minister Viktor Orbán and may be emerging in Israel under the leadership of Prime Minister Benjamin Netanyahu. The article finds two key features common to these three different expressions of anti-Western populism across three different religions: The blaming of ‘the West’ for domestic problems is often the result of poor domestic governance, and an accompanying authoritarian, anti-liberal turn justified by the necessity of protecting ‘the people’ from the ‘liberal’ Western powers and defending and/or rejuvenating ‘our’ civilization. As liberalism promotes global cosmopolitanism and religious diversity, non-liberal states perceive it as a threat to their sovereignty and traditional values. Consequently, they push back against Western cultural hegemony, potentially forming an anti-liberal, authoritarian discursive bloc.
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