Relevant bibliographies by topics / Cosmopolitanism

Academic literature on the topic 'Cosmopolitanism'

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Published: 4 June 2021
Last updated: 29 July 2024

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Journal articles on the topic "Cosmopolitanism"

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Akhter, Yasmin. "Cosmopolitanism." Victorian Literature and Culture 51, no. 3 (2023): 375–78. http://dx.doi.org/10.1017/s1060150323000189.

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This article argues that the field of Victorian cosmopolitanisms has largely neglected accounts of migrants, exiles, and nomads in explorations of the nineteenth-century cosmopolitan world of empires. A focus on these hypermobile figures draws attention to the ways in which mobility, in all forms, disrupts our understandings of place, home, and world as they are conceived in cosmopolitan thought. These examples of displaced subjectivities reveal how cosmopolitanism travels along space, disregarding borders of region, nation, or empire and conjuring new ideas about how we belong to the world. By thinking about how different cosmopolitanisms contend or coexist with one another, the article reconsiders a question that persistently reappears in debates about cosmopolitanism across time and space: Is it an ideal of sameness and commonality or an orientation toward difference and plurality?
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Georgiou, Myria. "Is London open? Mediating and ordering cosmopolitanism in crisis." International Communication Gazette 79, no. 6-7 (September 25, 2017): 636–55. http://dx.doi.org/10.1177/1748048517727175.

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This article analyses cosmopolitan imagination and ambivalent morality at times of urban crisis. It focuses on #LondonIsOpen – the city’s media campaign in response to the nation’s Brexit vote. In this case, cosmopolitanism’s discursive tools – especially the ideals of the Open city and hospitality – are mobilised to summon a range of actors in defence of the city. The article analyses the mediation of cosmopolitanism in a campaign film and in Londoners’ online and offline responses to it. These responses reveal #LondonIsOpen as a compelling example of cosmopolitan imagination, but also of cosmopolitanism’s moral fragility in the neoliberal city. As shown, urban dwellers overwhelmingly embrace the cosmopolitan value of openness. Yet, their visions are divided between neoliberal cosmopolitanism and vernacular cosmopolitanism. By analysing the moral space of mediated cosmopolitanism, I argue that, unlike the nation, representational struggles in the city increasingly take place within, rather than against, cosmopolitanism.
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Cheah, Pheng. "Cosmopolitanism." Theory, Culture & Society 23, no. 2-3 (May 2006): 486–96. http://dx.doi.org/10.1177/026327640602300290.

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In modernity, the concept of cosmopolitanism has changed from an intellectual ethos to a vision of an institutionally embedded global political consciousness. The central problem that troubles cosmopolitanism from its moment of inception in 18th-century philosophy to the globalized present is whether we live in a world that is interconnected enough to generate institutions that have a global regulatory reach and a global form of solidarity that can influence their functioning. Examination of Kant's pre-nationalist cosmopolitanism, Marx's postnationalist cosmopolitanism, and decolonizing socialist nationalism indicates the normative attraction of the nation as a mode of solidarity. Contemporary arguments about new cosmopolitanisms focusing on the rise of transnational networks of global cities, postnational social formations created by migrant and diasporic flows and Habermas's recent revival of Kant's project of cosmopolitan democracy have likewise failed to address the persistence of nationalism as a normative force within the field of uneven globalization.
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Baker, Gideon. "Cosmopolitanism as Hospitality: Revisiting Identity and Difference in Cosmopolitanism." Alternatives: Global, Local, Political 34, no. 2 (April 2009): 107–28. http://dx.doi.org/10.1177/030437540903400201.

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For many cosmopolitans, an emergent global civil society is re-framing the relationship between the universal and particular in world politics in ways that do justice to both. This article disputes this claim, finding that the concept of global civil society shares the same fundamental problem as state sovereignty, namely that it is better at articulating global identity than difference because it reproduces in different form statist attempts to describe a universal structure of particularity. It then argues that to avoid reducing difference to identity while remaining true to the cosmopolitan impulse to ethical universality, that is, to recognition of moral obligations to foreigners, it is necessary to take cosmopolitanism as synonymous with an ethics of hospitality enabling a nondialectical account of identity and difference in cosmopolitanism. As Derrida affirms, hospitality deconstructs the binary of identity and difference in our ethical relations with strangers. This dialectic-defying quality of cosmopolitanism-as-hospitality requires a greater decisionism than dialectical liberal-cosmopolitanism, turning cosmopolitanism away from the pure ethics of its liberal variants and transforming it into an ethicopolitics.
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Basnett, Caleb J. "Adorno’s Cosmopolitan Solidarity." New German Critique 50, no. 1 (February 1, 2023): 31–58. http://dx.doi.org/10.1215/0094033x-10140719.

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Dominant approaches to cosmopolitanism have been criticized for failing to sufficiently account for how power and privilege have entwined with cosmopolitan proposals, and cosmopolitanism itself has been accused of being the ideology of global capitalism. Taking seriously cosmopolitanism’s complicity in domination, this article draws on the work of Theodor W. Adorno to sketch a theory of cosmopolitanism as solidarity. It argues that prominent approaches to cosmopolitanism understand solidarity as an identification of particular with universal, with pernicious political consequences. The article examines three concepts from Adorno’s philosophy that challenge contemporary cosmopolitanism: his concept of “constellations” offers a different way of relating particular to universal; his claim to solidarity with “tormentable bodies” reimagines moral action informed by this transformed relation; and his concept of a “global subject” offers a way to theorize the relation between this moral action and political intervention at the global level.
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Gizatova, Gulnaz K., Olga G. Ivanova, and Kirill N. Gedz. "Cosmopolitanism as a Concept and a Social Phenomenon." Journal of History Culture and Art Research 6, no. 5 (November 28, 2017): 25. http://dx.doi.org/10.7596/taksad.v6i5.1294.

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<p>The article is devoted to cosmopolitanism as a concept and a social phenomenon. The authors believe that cosmopolitan ideas and mentality are a necessary manifestation of modern globalization processes. Cosmopolitanism as a pattern of public consciousness reflects the essential features of modern social processes. At the same time, the very idea of cosmopolitanism is contradictory, multifaceted, and therefore it cannot be considered only within the framework of categorical opposition "local - global". That is why this research is carried out dialectically: from the point of view of the contradictory unity of the cosmopolitanism's objective manifestations and the diverse interpretations of this phenomenon. Considering a wide range of approaches in studies of the cosmopolitanism phenomenon prevailing in modern social theory, the authors emphasize the need for its comprehensive philosophical interpretation. In addition, referring to the historical overview of cosmopolitan ideas, the authors come to the conclusion that further studies of cosmopolitanism should be based on an interdisciplinary approach. Particular attention in this article is paid to a couple of "cosmopolitanism" and "patriotism" categories. The main conclusion of the article is that it is cultural cosmopolitanism as a concept and social phenomenon that can clarify the essential contradictions in modern social processes.</p>
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Hadi, Mahfudz Syamsul, and M. Hasan Muammar. "Dampak Kosmopolitanisme Islam terhadap Pendidikan Islam di Dunia Global." Dirasat: Jurnal Manajemen dan Pendidikan Islam 8, no. 1 (June 23, 2022): 48–70. http://dx.doi.org/10.26594/dirasat.v8i1.2832.

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Currently, Islamic Cosmopolitanism is quite diverse. Cosmopolitanism encompasses a wide range of topics, ideas, and practices that represent various interpretations and expressions of Islam. Among the varieties of Cosmopolitanism, there are those that are divisive and controversial. Here the author will analyze the potential consequences of Islamic immigration. In a global society, Cosmopolitanism is important for Islamic education. Islamic teachings are claimed to be quite interpretable to support various Islamic Cosmopolitanisms. Islamic education is always colored by change. The exchange of information and ideas democratizes and complicates Islamic hermeneutics and practice. In such an atmosphere, the author argues that the Cosmopolitan discourse of Islam has become a necessity, and that the results of this discourse will have a significant impact on Islamic education in the future. Given the historical antecedents, the author believes that if this discourse contributes to or increases polarization, the orthodoxy of Islamic education will triumph.
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Lenard, Patti Tamara. "Motivating Cosmopolitanism? A Skeptical View." Journal of Moral Philosophy 7, no. 3 (2010): 346–71. http://dx.doi.org/10.1163/174552410x511437.

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AbstractWe 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 this paper – we are cosmopolitan neither in our attitudes nor in our behaviors towards others. Other cosmopolitans suggest that 'global solidarity' is sufficient to generate a commitment to carrying out duties towards others. These latter efforts implicitly rely on insights best captured by the nationalist thesis, that is, that national communities are the best vehicles, morally speaking, through which individuals can carry out their obligations to others. I consider, and refute, two objections to my argument: first, that it is guilty of a 'time-lag fallacy' and, second, that it ignores an emergent cosmopolitan attitude among global citizens.
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Giri, Pradeep Kumar. "Salman Rushdie's Midnight’s Children: Cultural Cosmopolitan Reflection." Batuk 7, no. 1 (March 1, 2021): 74–79. http://dx.doi.org/10.3126/batuk.v7i1.35349.

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This article aims to prove Salman Rushdie's Midnight’s Children as a cultural cosmopolitan novel through the lance of cosmopolitanism. Out of various types, cultural cosmopolitanism is my focus in this paper. Culturally, cosmopolitanism means openness to different cultures. Cosmopolitanism is a kind of cultural outlook involving an intellectual and aesthetic attitude of openness towards peoples, places and experiences from different cultures, especially from different nations. This type of cosmopolitanism refers to an ideal about culture or identity. Cultural cosmopolitans view that membership in a particular community is not essential for one’s social identity. It stresses that such cultural membership is irrelevant. It refers to partiality for cultures besides one’s own culture of origin as with a traveler or globally conscious person. The parochial feeling of nation and nationalism is, sometimes, an obstacle to the unity and humanitarian feeling. After the outbreak of pandemic Covid 19, people living in any corner of the world have realized- to a great extent- that the feeling of cosmopolitanism and humanism should be at the center of every human. Salman Rushdie’s Midnight’s Children evokes people, in this cosmos, cannot be confined within the boundary of limited nationalism.
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Humphrey, Caroline. "Cosmopolitanism and kosmopolitizm in the political life of Soviet citizens." Focaal 2004, no. 44 (December 1, 2004): 138–52. http://dx.doi.org/10.3167/092012904782311245.

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In the rethinking of cosmopolitanism that has been under way in anthropology the emphasis in the European tradition of thought, pertaining to humanity in general and universal values, has been replaced by focus on specific and new cosmopolitan peoples and sites. Cosmopolitanism ceases to be only a political idea, or an ideal, and is conceptualized also in terms of practice or process. A vocabulary of 'rooted cosmopolitanism', 'vernacular cosmopolitanism' and 'actually existing cosmopolitanisms' has emerged from the characteristically anthropological acknowledgment of diversity and inevitable attachments to place. This article accepts such an approach, but argues that it has neglected the presence and intense salience of the ideas of cosmopolitanism held by nation states. Such ideologies, especially those promulgated by authoritarian states, penetrate deep into the lives and thoughts of citizens. The article draws attention to the binary and contradictory character of nation state discourse on cosmopolitanism, and to the way this creates structures of affect and desire. The Soviet concept of kosmopolitizm is analyzed. It is contextualized historically in relation to the state discourse on mobility and the practice of socialist internationalism. The article argues that although the Stalinist version of kosmopolitizm became a poisonous and anti-Semitic accusation, indeed an instrument of repression, it could not control the desire created by its own negativity. Indeed, it played a creative and integral part in the emergence of a distinctive everyday cosmopolitanism among Soviet people.
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Dissertations / Theses on the topic "Cosmopolitanism"

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Kalogeras, Joanne. "Troubling cosmopolitanism." Thesis, London School of Economics and Political Science (University of London), 2014. http://etheses.lse.ac.uk/1019/.

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This thesis proposes a reconstructed, critical cosmopolitanism that uses the identified core components of the normative branch of cosmopolitanism rooted in (Kantian) moral philosophy and the works of a wide variety of critical theorists that include feminist, postcolonial, and queer perspectives. I pay particular attention to those theorists influenced by poststructuralist deconstructions of the stable subject who focus either on the normative theory directly or on components essential to it. Normative theorists, exemplified by Thomas Pogge, Simon Caney and others, usually focus on global distributive justice, taking as a given, for example, who counts as human. Critical theorists, such as Judith Butler, question that premise. This postmodern turn has implications for what I argue are the three necessary components of cosmopolitanism: autonomy, universality, and its anti-nationalist position. However, the first two have been problematised because of their liberal conceptualisations, which then has implications for cosmopolitanism’s anti-nationalist position as well. I propose a reconfiguration of cosmopolitanism that retains the core normative concepts, but rejects their more liberal interpretations. I argue that the atomistic individual as the basis for liberal autonomy is flawed, and that liberal cosmopolitan conceptualisations of univeralism do not recognise its particularity. I also argue that that the normative theory does not fully take into account nationalism’s dependence on the marginalisations of non-normative populations within the nation state, and how those dependencies might be complicit with nationalism’s othering of those across borders. In addition to a number of normative theorists, the thesis references such multidisciplinary thinkers as Butler, Linda Zerilli and Hannah Arendt. I examine the works of different theorists to develop a reformulation of each of these concepts and integrate an intersubjective approach into these reformulations in order to assemble a feminist, intersubjective, critical cosmopolitan theory. I suggest the adoption of a ‘cosmopolitan intersubjectivity’ in order to show how these concepts can be reconfigured to work together more cohesively and give cosmopolitan theory greater internal consistency.
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Nees, Scott. "Pogg'es Institutional Cosmopolitanism." Digital Archive @ GSU, 2010. http://digitalarchive.gsu.edu/philosophy_theses/69.

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In his landmark work World Poverty and Human Rights, Thomas Pogge offers a novel approach to understanding the nature and extent of the obligations that citizens of wealthy states owe to their less fortunate counterparts in poor states. Pogge argues that the wealthy have weighty obligations to aid the global poor because the wealthy coercively impose institutions on the poor that leave their human rights, particularly their subsistence rights avoidably unfulfilled. Thus, Pogge claims that the wealthy states' obligations to the poor are ultimately generated by their negative duties, that is, their duties to refrain from harming. In this essay, I argue that Pogge cannot successfully appeal to negative duties in way that would appease his critics because his notion of a negative duty is seriously indeterminate, so much so as to compromise his ability to plausibly appeal to it.
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Vieten, Ulrike. "Situated cosmopolitanisms : notions of the 'other' in contemporary discourses on cosmopolitanism in Britain and Germany." Thesis, University of East London, 2007. http://roar.uel.ac.uk/3397/.

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The thesis proposes to understand contemporary discourses on cosmopolitanism in Britain and Germany as situated outlooks influenced by specific national cultures and nation state histories. These discourses are also embedded in the transition of the current nation state order that is driven by global capitalism and new forms of social and legal integration. Within Europe, the legal integration project of the European Union has to be regarded as at the core of these contemporary discourses. While situating discourses of cosmopolitanism historically, the thesis traces back dominant discourses of commercial (Britain) and cultural (Germany) cosmopolitanism that influence contemporary national outlooks of British (David Held, Chantal Mouffe and Homi K. Bhabha) and German voices Qiirgen Habermas, Ulrich Beck and Hanna Behrend). The main argument is that those discourses are framed by historical pathways, particular memories and national horizons situated differently in various countries, but also situated differently regarding the social locations of concrete intellectuals engaging in these discourses. Thus, the analysis of the different authors' writings pursues a double aim. On the one hand, it explores to what degree national discourses are situated as hegemonic public communicative sphere historically; on the other, it reveals how specific voices are situated individually within the larger discourse, thereby unearthing their contribution to confirming or challenging a hegemonic discourse. Most significantly, the Utopian vision of a cosmopolitan 'opening' that evolved during the 1990s shifted to a hegemonic ideological discourse of European 'closure' after 9/11 2001. The analysis reveals the appearance of a discourse of European cosmopolitanism conveying cultural Europeanisation. Apparently, this discourse neglects the problematic legacy of a distinction that was typical for the German discourse of the late 19 th and lasting until the mid of the 20th century, i.e. the distinction between the world citizen (Weltbürger)and the cosmopolitan (Koswopolit). The former had a positive connotation of mobility whereas the latter was used as an anti-Semitic signifier for Jews as unwanted 'wanderers'. The contemporary discourse conveys still biased meanings of 'mobility' and 'migration' being decisive for e.g. the notion of EU citizenship as die privileging frame of free movement constructing new insides and outsides of populations.
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Jones, Charles William Beynon. "International distributive justice : defending cosmopolitanism." Thesis, London School of Economics and Political Science (University of London), 1996. http://etheses.lse.ac.uk/1415/.

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This doctoral thesis investigates contemporary disputes about international distributive justice by first outlining a distinctive human rights approach to the issues and then assessing alternative views of various kinds. The thesis is organized in terms of the dispute between cosmopolitans and communitarians on the question of ethics in international political theory. Part One of the thesis, 'Cosmopolitanism,' outlines and evaluates the most significant cosmopolitan theories of international justice. Following an introductory chapter in which the debate is introduced in a general way. Chapter Two focuses on basic human rights. Chapter Three is on utilitarianism, and Chapter Four investigates Onora O'Neill's Kantian approach to international justice. I conclude that the human rights approach, conceptualized in a distinctive form, is the most promising of these alternatives. Part Two of the thesis, 'Communitarianism,' investigates various "communitarian" challenges to the universalist ambitions of the arguments defended in Part One. These challenges are designed to prove that the pretensions of cosmopolitans are illusory, incoherent, overridden by some morally more important considerations, or otherwise wrong-headed. Constitutive theorists maintain that, while there are perhaps good grounds for recognizing the claims of human beings qua human beings, cosmopolitans fail to take proper account of the value of what we might call certain intra-species collectivities, most importantly, sovereign states (Chapter Eight). Relativists hold that justice is subject to community-relative standards that make cross-cultural comparisons impossible. Hence, universal claims to justice make no sense (Chapter Seven). Defenders of nationality base their conclusions on the ethical value of the 'nation,' and sometimes claim that distributive justice can be discussed properly only within the context of a given national community (Chapter Six). Patriots emphasize devotion to one's country as a primary moral virtue, and conclude that such devotion, in practice, amounts to legitimate favouritism for compatriots and, therefore, at least potentially, the denial of some of the claims of non-compatriots. If such a view requires the denial of the full force of human rights claims, then patriotism conflicts with cosmopolitanism (Chapter Five). The argument of Part Two is that, on the whole, the communitarian challenges do not succeed. Nevertheless, there are significant lessons to be learned from the criticisms in each case. The defence of cosmopolitanism is strengthened by exposure to these objections, even though they do not provide any grounds for rejecting the basic human rights claims of individuals.
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Erez, L. "Motivating cosmopolitanism : a political critique." Thesis, University College London (University of London), 2015. http://discovery.ucl.ac.uk/1460742/.

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This thesis defends a political version of the normative motivational critique of cosmopolitanism (hereafter NMC). It is a shared view by both proponents and critics of cosmopolitanism that this moral theory suffers from a ‘motivational gap’, i.e., the fact that people in general do not seem to be motivated to act in the way cosmopolitan theory prescribes. This thesis aims to answer the following research questions: what, if any, is the normative significance of cosmopolitanism’s motivational gap? Could there be a plausible version of the normative motivational critique, and, if it exists, what will be its implications for cosmopolitan theory? Through framing this discussion in recent methodological debates on the role of facts in normative political theory, and an analytical distinction between the different variations of the NMC, this thesis argues that a robust and plausible NMC is possible. While it rejects the meta-ethical version, which views motivational capabilities of individuals as direct constraints on moral norms, and the ethical version, which maintains that the sacrifices cosmopolitanism will require will be too unreasonably demanding, this thesis argues that a political version of the NMC, which moves away from arguments over the content of individual moral duties to questions of political normativity, and situates its critique of cosmopolitanism on the lack of motivational preconditions of social justice, is a plausible and defensible position.
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Erbeznik, Katherine Elaine. "Liberal Cosmopolitanism and Economic Justice." Bowling Green State University / OhioLINK, 2008. http://rave.ohiolink.edu/etdc/view?acc_num=bgsu1222640684.

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Hirshberg, Gur. "A defense of moderate cosmopolitanism." Connect to Electronic Thesis (CONTENTdm), 2009. http://worldcat.org/oclc/454018943/viewonline.

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Močnik, Špela. "Cosmopolitanism as critical theory : an analysis of the ethics, methodology and practice of critical cosmopolitanism." Thesis, University of Sussex, 2015. http://sro.sussex.ac.uk/id/eprint/59629/.

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Cosmopolitan thought in recent scholarship is often used in either a prescriptive or a descriptive manner. It is thus most commonly understood as a research agenda for the prescription of various ethico-political projects or a description of the social and political world beyond national frameworks. In both cases cosmopolitanism seems to be mostly understood as a set of assumptions about the social world. This thesis aims to underline cosmopolitanism's critical characteristics and its capability to engage with the social world in a critical and therefore transformative manner. There has been relatively scarce scholarship on critical cosmopolitanism, a gap that the thesis closes by focusing on cosmopolitanism's capacity for critical intervention. In this study, the contribution of cosmopolitanism to critical thought is evaluated and advanced. Possessing an unparalleled ability to understand things and change them in the light of universalism, cosmopolitanism can be explored as a kind of critical theory that has a distinct agenda and normative guidance. In order to achieve this, the thesis looks at a version of critical theory that is in certain respects most akin to cosmopolitanism, that is, Axel Honneth's critical theory and his theory of recognition, and connects the two in a way that shows both the cosmopolitanism's possession of critical heory's main features and its differences from Honneth's critical theory. It is proposed that cosmopolitanism can be regarded as a critical theory with the concept of recognition as its main framework, but also that it differs from Honneth's theory in its understanding of world disclosure and holding to more universalist and utopian claims. While cosmopolitanism can be understood as being critical, it can also be used as an enhancement of the existing conceptualisation of recognition relationships through cosmopolitanism's universalist dimensions.
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Lee, Eunah. "Ethics of World Citizens : Kantian Cosmopolitanism." STATE UNIVERSITY OF NEW YORK AT STONY BROOK, 2012. http://pqdtopen.proquest.com/#viewpdf?dispub=3495268.

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Thomas, Samira. "Grief and the curriculum of cosmopolitanism." Thesis, University of British Columbia, 2017. http://hdl.handle.net/2429/62282.

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In this dissertation, grief is explored as a path to enlivening and enacting a curriculum of cosmopolitanism. Grief in this research is understood as that which presses heavily upon us, that is, grief is not understood solely as bereavement, but as those experiences that weigh heavily on our lives. This research contends that it is through attending to the heaviness of people’s experiences that the relationship between self and other – the foundation of cosmopolitanism – can become central to curriculum. This research suggests that the traditional canon of knowledge that schools and curriculum developers rely on is primarily exclusionary to epistemologies and ontologies of the nonwhite and female world. As a result, the curriculum reflects only certain student populations while others are cast aside as ghosts haunting the curriculum. The undervaluing of certain epistemologies and ontologies in curriculum and society creates space for bigotry and the caricaturizing of the ghosts of the curriculum. Exploring cosmopolitanism while casting aside certain kinds of knowledge and ways of knowing perpetuates non-cosmopolitan realities. For cosmopolitanism to be enacted, it needs to be explored and understood beyond the traditional canon. This dissertation makes use of autobiography to disrupt the cosmopolitan canon. Grief is inherently the endurance of violence, and it is through the Intimate Dialogue, a method of attending to grief inter-subjectively, that violence can be undone. This is a form of pacifism that sheds the notion of passivity and becomes an active response to violence.
Education, Faculty of
Curriculum and Pedagogy (EDCP), Department of
Graduate
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Books on the topic "Cosmopolitanism"

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Fine, Robert. Cosmopolitanism. New York: New York, 2007.

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1942-, Breckenridge Carol Appadurai, ed. Cosmopolitanism. Durham, N.C: Duke University Press, 2000.

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1942-, Breckenridge Carol Appadurai, and Society for Transnational Cultural Studies., eds. Cosmopolitanism. Durham, N.C: Society for Transnational Cultural Studies by Duke University Press, 2000.

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Bhambra, Gurminder. European Cosmopolitanism. Abingdon, Oxon; New York, NY: Routledge, 2016.: Routledge, 2016. http://dx.doi.org/10.4324/9781315659992.

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Giri, Ananta Kumar, ed. Beyond Cosmopolitanism. Singapore: Springer Singapore, 2018. http://dx.doi.org/10.1007/978-981-10-5376-4.

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Wohlgemut, Esther. Romantic Cosmopolitanism. London: Palgrave Macmillan UK, 2009. http://dx.doi.org/10.1057/9780230250994.

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Bray, Daniel. Pragmatic Cosmopolitanism. London: Palgrave Macmillan UK, 2011. http://dx.doi.org/10.1057/9780230342965.

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van Hooft, Stan, and Wim Vandekerckhove, eds. Questioning Cosmopolitanism. Dordrecht: Springer Netherlands, 2010. http://dx.doi.org/10.1007/978-90-481-8704-1.

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Van Assche, Kristof, and Petruța Teampău. Local Cosmopolitanism. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-19030-3.

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Benhabib, Seyla. Another cosmopolitanism. New York, NY: Oxford University Press, 2007.

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Book chapters on the topic "Cosmopolitanism"

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Toumi, Rabee. "Cosmopolitanism." In Encyclopedia of Global Bioethics, 1–8. Cham: Springer International Publishing, 2015. http://dx.doi.org/10.1007/978-3-319-05544-2_126-1.

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Kuhling, Carmen. "Cosmopolitanism." In Encyclopedia of Quality of Life and Well-Being Research, 1312–16. Dordrecht: Springer Netherlands, 2014. http://dx.doi.org/10.1007/978-94-007-0753-5_596.

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Kamishima, Yuko. "Cosmopolitanism." In Encyclopedia of the Philosophy of Law and Social Philosophy, 1–6. Dordrecht: Springer Netherlands, 2019. http://dx.doi.org/10.1007/978-94-007-6730-0_37-2.

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Taylor, Beverly. "Cosmopolitanism." In The Palgrave Encyclopedia of Victorian Women's Writing, 1–8. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-02721-6_264-1.

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Taylor, Beverly. "Cosmopolitanism." In The Palgrave Encyclopedia of Victorian Women’s Writing, 338–45. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-78318-1_264.

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Rowe, John Carlos. "Cosmopolitanism." In The Routledge Handbook to the Culture and Media of the Americas, 54–64. Abingdon, Oxon ; New York, NY : Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781351064705-5.

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Kamishima, Yuko. "Cosmopolitanism." In Encyclopedia of the Philosophy of Law and Social Philosophy, 633–38. Dordrecht: Springer Netherlands, 2023. http://dx.doi.org/10.1007/978-94-007-6519-1_37.

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Coeckelbergh, Mark. "Cosmopolitanism." In Imagination and Principles, 198–220. London: Palgrave Macmillan UK, 2007. http://dx.doi.org/10.1057/9780230589803_10.

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Pogge, Thomas. "Cosmopolitanism." In A Companion to Contemporary Political Philosophy, 312–31. Oxford, UK: Blackwell Publishing Ltd, 2017. http://dx.doi.org/10.1002/9781405177245.ch12.

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Cabrera, Luis. "Cosmopolitanism." In Encyclopedia of Global Justice, 209–12. Dordrecht: Springer Netherlands, 2011. http://dx.doi.org/10.1007/978-1-4020-9160-5_191.

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Conference papers on the topic "Cosmopolitanism"

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FARAH, NURUDDIN. "OF TAMARIND AND COSMOPOLITANISM!" In Proceedings of the Nobel Centennial Symposium. WORLD SCIENTIFIC, 2002. http://dx.doi.org/10.1142/9789812706515_0006.

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Wang, Wanying. "Autobiography as a Curriculum of Cosmopolitanism." In 2020 AERA Annual Meeting. Washington DC: AERA, 2020. http://dx.doi.org/10.3102/1572342.

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Johnson, Dr Patricia. "Cultural Literacy: A Technique to Analyse Cosmopolitanism in Tourism Research." In Annual International Conference on Tourism and Hospitality Research. Global Science & Technology Forum (GSTF), 2012. http://dx.doi.org/10.5176/2251-3426_thor1222.

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Kotte, Rupesh, Upender Maloth, and Ritika Ojha. "Cosmopolitanism in David Mitchell’s cloud ATLAS? : Silencing the non-western other." In 7TH INTERNATIONAL CONFERENCE ON NANOSCIENCE AND NANOTECHNOLOGY. AIP Publishing, 2024. http://dx.doi.org/10.1063/5.0195793.

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Zhu, Yuxiang. "Searching for Critical Cosmopolitanism: Diversity and Social Justice Teacher Education in China." In AERA 2022. USA: AERA, 2022. http://dx.doi.org/10.3102/ip.22.1882528.

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Zhu, Yuxiang. "Searching for Critical Cosmopolitanism: Diversity and Social Justice Teacher Education in China." In 2022 AERA Annual Meeting. Washington DC: AERA, 2022. http://dx.doi.org/10.3102/1882528.

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BUI, My-Trinh, and Huong-Linh LE. "Loyalty to Digital Celebrity: Roles of Emotional Engagement, Cosmopolitanism, and Self Esteem." In International Conference on Emerging Challenges: Business Transformation and Circular Economy (ICECH 2021). Paris, France: Atlantis Press, 2021. http://dx.doi.org/10.2991/aebmr.k.211119.039.

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Beroš, Marin. "THE TOURIST AND THE MIGRANT-TWO FACES OF THE 21ST CENTURY COSMOPOLITANISM." In "Social Changes in the Global World". Универзитет „Гоце Делчев“ - Штип, 2021. http://dx.doi.org/10.46763/scgw212445b.

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Tu, Yi-Hsien, and Ke-Ming Hung. "Evaluating the consumer cosmopolitanism: Taiwanese consumer behavior in choosing local or foreign banks." In Technology. IEEE, 2009. http://dx.doi.org/10.1109/picmet.2009.5261866.

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Yanying, Chen. "In Post-Epidemic Era, the Construction of Chinese Sport Image Influenced by Cosmopolitanism and Nationalism." In 2020 5th International Conference on Humanities Science and Society Development (ICHSSD 2020). Paris, France: Atlantis Press, 2020. http://dx.doi.org/10.2991/assehr.k.200727.176.

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Reports on the topic "Cosmopolitanism"

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Flinn, Stephen. Disjointed Cosmopolitanism: Climate Change and Lived Experience in Portland, Oregon. Portland State University Library, January 2000. http://dx.doi.org/10.15760/etd.1434.

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Sadachar, Amrut, and Swagata Chakraborty. Investigating the Role of Western Acculturation, Ethnocentrism, and Consumer Cosmopolitanism in Predicting Preferences for Apparel Brands Among Indian Consumers. Ames (Iowa): Iowa State University. Library, January 2019. http://dx.doi.org/10.31274/itaa.8442.

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Morieson, Nicholas, and 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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Abstract:
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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