Journal articles: 'Cosmopolitanism – Europe'

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Beardsworth, Richard. "Cosmopolitanism and Europe." Contemporary Sociology: A Journal of Reviews 37, no. 3 (May 2008): 276–78. http://dx.doi.org/10.1177/009430610803700349.

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Rumford, Chris. "Cosmopolitanism and Europe." Innovation: The European Journal of Social Science Research 18, no. 1 (March 2005): 1–9. http://dx.doi.org/10.1080/1351161042000334754.

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Sacramento, Octávio. "Europe, migrations, and cosmopolitanism." Revista Pensamiento Americano 9, no. 17 (July 1, 2016): 19–31. http://dx.doi.org/10.21803/penamer.9.17.357.

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Andreouli, Eleni, and Caroline Howarth. "Everyday Cosmopolitanism in Representations of Europe among Young Romanians in Britain." Sociology 53, no. 2 (June 21, 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, no. 6 (December 2008): 1107–26. http://dx.doi.org/10.1177/0038038508096936.

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Pauline Kleingeld. "Romantic Cosmopolitanism: Novalis’s “Christianity or Europe”." Journal of the History of Philosophy 46, no. 2 (2008): 269–84. http://dx.doi.org/10.1353/hph.0.0005.

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Torres, Bernat, and Josep Monserrat Molas. "Rethinking Cosmopolitanism: Political and Metapolitical Identities." Cuadernos Europeos de Deusto, no. 02 (February 27, 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, and Yano Satoji. "Kosmopolitismus und Global Citizenship Education: Eine japanische Alternative?" Vierteljahrsschrift für wissenschaftliche Pädagogik 99, no. 2 (June 15, 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, no. 2 (January 1, 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, no. 1 (March 2013): 161–62. http://dx.doi.org/10.1080/14782804.2013.766468.

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Tucker, H. F. "Victorian Poetry, Europe, and the Challenge of Cosmopolitanism." Modern Language Quarterly 74, no. 1 (January 1, 2013): 118–21. http://dx.doi.org/10.1215/00267929-1892753.

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Kimura, Maki. "Gender and cosmopolitanism in Europe: a feminist perspective." Gender and Education 26, no. 2 (January 2, 2014): 182–84. http://dx.doi.org/10.1080/09540253.2013.868859.

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Koch, Anne. "Cosmopolitan Modes of Governance of Religious Diversity across Europe." Interdisciplinary Journal for Religion and Transformation in Contemporary Society 6, no. 2 (December 11, 2020): 533–49. http://dx.doi.org/10.30965/23642807-00602015.

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Abstract From the various contingent cases of interreligious dialogue (IRD) across European countries presented at the conference, a systematic cross-regional comparison and system-theory informed analysis is suggested from a cultural study of religion understanding. Along the coordinates of system integration, social integration and cosmopolitanism (as developed in political sciences by U. Beck, E. Grande, N. Sznaider) an interpretation of the specific way of governance is proposed and delineated from other explanations like IRD as part of a neoliberal regime or a type of secularism. The paper concludes how IRD initiatives, besides other effects, form cosmopolitan values of open coordination, risk management, and mutual recognition and by this contribute to their institutionalization. Cosmopolitanism is favoured as policy paradigm for religious diversity as it allows for multi-level communication in-between global localities, changes perspectives with marginalized and draws conclusions from that for regulating diversity without regulating individuals.

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Verboord, Marc. "Internet usage and cosmopolitanism in Europe: a multilevel analysis." Information, Communication & Society 20, no. 3 (May 17, 2016): 460–81. http://dx.doi.org/10.1080/1369118x.2016.1187193.

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Eriksen, Erik O. "Banishing dominance in Europe: The case for regional cosmopolitanism." European Journal of International Relations 26, no. 3 (October 29, 2019): 742–66. http://dx.doi.org/10.1177/1354066119882067.

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How is arbitrary rule – dominance – to be avoided when political differentiation is on the rise in the multilevel constellation that makes up the European Union? The EU is a power-wielding entity, that, due to its democratic deficits, is an instance of arbitrary rule, which differentiation only serves to exacerbate. This article discusses which political framework prevents dominance under conditions of asymmetric and complex interdependence, and economic integration in Europe. Under these conditions, the framework of international law is deficient, as the agreements with the associated non-members – the European Economic Area Agreement (EEA) and Switzerland – document. Here dominance appears to be self-incurred but nevertheless in breach with political freedom. Another is the framework suggested by Jürgen Habermas, of a pouvoir constituant mixte. Also, this framework raises the danger of arbitrary rule, as there is a risk that the autonomy of citizens would be pre-empted by the sovereignty of their states. The article holds the framework of a regional cosmopolitan federation – a rights-based polity with a distinct territorial reach – as more promising.

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COLLINS, SARAH. "The Composer as ‘Good European’: Musical Modernism,Amor fatiand the Cosmopolitanism of Frederick Delius." Twentieth-Century Music 12, no. 1 (January 28, 2015): 97–123. http://dx.doi.org/10.1017/s1478572214000164.

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AbstractThis article argues that early twentieth-century debates about both musical modernism and the idea of Europe were conditioned by prevailing attitudes towards autonomy. It will challenge the current rendering of modernist autonomy as depoliticized by showing how the attribution of ‘cosmopolitan’ characteristics to the music and persona of Frederick Delius indicated both an absence of affiliation and a definitive marker of Englishness. Underpinning this argument is the idea that attending to the dialectical interplay between independence and cooperation in the notion of ‘rooted cosmopolitanism’ can offer a model for a renewed conception of autonomy and commitment in musical modernism. Delius’s devotion to the writings of Friedrich Nietzsche, and Nietzsche's own analysis of European nihilism, will act as the backdrop to this discussion and help to suggest how both ‘Europe’ and musical modernism can be understood – via the notion of cosmopolitanism – as dispositions extending beyond their conventional geographical and historical demarcations.

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Taylor, Leonard. "Catholic Cosmopolitanism and the Future of Human Rights." Religions 11, no. 11 (October 30, 2020): 566. http://dx.doi.org/10.3390/rel11110566.

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Political Catholicism began in the 20th century by presenting a conception of confessional politics to a secularizing Europe. However, this article reveals the reworking of political Catholicism’s historical commitment to a balance of two powers—an ancient Imperium and Sacerdotium—to justify change to this position. A secular democratic faith became a key insight in political Catholicism in the 20th century, as it wedded human rights to an evolving cosmopolitan Catholicism and underlined the growth of Christian democracy. This article argues that the thesis of Christian democracy held a central post-war motif that there existed a prisca theologia or a philosophia perennis, semblances of a natural law, in secular modernity that could reshape the social compact of the modern project of democracy. However, as the Cold War ended, human rights became more secularized in keeping with trends across Europe. The relationship between political Catholicism and human rights reached a turning point, and this article asks if a cosmopolitan political Catholicism still interprets human rights as central to its embrace of the modern world.

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O'Mahony, Patrick. "Cosmopolitanism and the Construction of Cultural Models in Contemporary Europe." Irish Journal of Sociology 20, no. 2 (November 2012): 111–31. http://dx.doi.org/10.7227/ijs.20.2.7.

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This article outlines a cognitive approach towards analysing and evaluating the process of building a transnational normative culture in Europe through a number of steps. In a first step, employing a number of social theory traditions, a brief outline is offered of European transnationalism as a territorial form. The second step, which is oriented by Habermas's idea of democratic learning processes that bridge national and post-national democratic levels, explores the relationship between democratic communication and normative culture formation on the transnational plane. This leads into the third step that outlines the cognitive mechanisms that affect the formation of post-national democracy. These mechanisms will determine the emergence of transnational normative culture understood as a process of forming suitable cultural models, entailing an ontological, epistemological and methodological shift away from a narrowly conceived normative model. Such a normative model bypasses or minimises the cognitive-communicative mechanisms involved in the dynamic, public construction of meaning and validity. The implications of such a revision of perspectives is further developed in a fourth and concluding step by addressing the kind of transnational deliberative-discursive complex required for the needed cognitive innovation that would in turn make possible appropriate normative innovation informed by a cosmopolitan perspective.

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HOHULIA, Maryna. "Central european literary cosmopolitanism: “Encyclopedia of the dead” by Danilo Kish and “Museum of unconditional surrender” by Dubravka Ugreshich." Problems of slavonic studies 70 (2021): 215–22. http://dx.doi.org/10.30970/sls.2021.70.3749.

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Background: This work compares the story Encyclopedia of the Dead by Danilo Kiš and novel The Museum of Unconditional Surrender by Dubravka Ugrešić which were written outside the homeland of their authors. It is used the definition of the literary cosmopolitanism as a kind of cultural cosmopolitanism which is characterized raising the issue of identity of heroes in the perspective of world citizenship, often depicting the coexistence of different identities without the specifying a national one. The article studies the influence of Kiš's poetics on Ugrešić's poetics, intertextual relations in the mentioned works. Purpose: The similarity at the level of motives, symbols, worldviews, structure, genre features, artistic techniques as main characteristics of the literary cosmopolitanism is studied in this article. Results: The Central European literary cosmopolitanism in the works by Kiš and Ugrešić is reflected in narration, images and symbols, motives, quotations of the other texts with the similar, cosmopolitan themes. Here the authors set the task of preserving and reconstructing the past by the various "reservoirs of memory" such as memories, photographs, artifacts, customs. The topic of freedom is extremely relevant as a fundamental one for totalitarian and post-totalitarian societies, which is manifested here either through the censorship of memory, or through the fantastic visions of freedom from censorship. Keywords: museum, encyclopedia, library, memory, cosmopolitanism. Assman, A., 2012. Spaces of memory. Forms and transformations of cultural memory. Kyiv: Nika-Tsentr. (In Ukrainian) Birth Certificate, 2021. [online] Cornell University Press. Avialable at: https://www.cornellpress.cornell.edu/book/9780801448881/birth-certificate/ [Accessed September, 6, 2021] (In English) Gvozden, V., 2002. Danilo Kiš as a Central European writer: contribution to writing and reading identity. In: B. Zieliński, ed. National and Supranational model of culture: Central Europe and the Balkan Peninsula. Poznań: Wydawnictwo Naukowe Uniwersytetu im. Adama Mickiewicza, s.83–94. (In Polish) Kiš, D., 1979. The Anatomy Lesson. Beolgrade: Nolit. (In Serbian) Kiš, D., 2008. The Book of the Love and Death. L’viv: LA “Piramida”. (In Ukrainian) Kosmos, І., 2015. Mapping of Exile in the Works of Post-Yugoslav Authors. PhD thesis. University of Zagreb. Zagreb, Croatia. (In Croatian) Miedzielski, E., 2014. Unity in difference, differences in unity. Mapping the cultural space of contemporary Croatia on the basis of Croatian prose from the pre-millennium. Poznań: Nauka i innowacje. (In Polish) Milutinović, Z., 2014. Territorial Trap: Danilo Kiš, Cultural Geography and Geopolitical Imagination. East European Politics and Societies, 28, 4 (2014), pp.715–738. (In English) Nedeljković, M., 2016. Kiš's vigilance: ethics as aesthetics in the prose of Danilo Kiš. PhD thesis. University of Westminster. London, United Kingdom. (In English) Pantić, M., 2002. The variations on a theme „Danilo Kiš and Central Europe“. In: B. Zieliński, ed. National and Supranational model of culture: Central Europe and the Balkan Peninsula. Poznań: Wydawnictwo Naukowe Uniwersytetu im. Adama Mickiewicza, pp.77–82. (In Polish) Richter, A., 2002. The Central Europe with Danil Kiš. In: B. Zieliński, ed. National and Supranational model of culture: Central Europe and the Balkan Peninsula. Poznań: Wydawnictwo Naukowe Uniwersytetu im. Adama Mickiewicza, pp.95–101. (In Polish) The Conversation of Iurii Andrukhovych with Dubravka Ugrešić about the experience of the land that runs away from under your feet, 2021 [online]. Chytomo. Avialable at: https://chytomo.com/rozmova-iuriia-andrukhovycha-z-dubravkoiu-ugreshych-pro-dosvid-zemli-shcho-vtikaie-z-pid-nih/?fbclid=IwAR1OQgoqcQQ9-xSbn6dvwO0UX6Oc_p0U2k-wWnqTWB3nlZHR-TmLIqaJ8Mo [Accessed in June, 1, 2018] (In Ukrainian) Thompson, M., 2014. Birth Certificate. Belgrade: Clio, pp.475–477. (In Serbian) Ugrešić, D., 2020. The Museum of Unconditional Surrender. Chernivtsi: Knyhy XXI. (In Ukrainian) Vanuska, K., 2009. Citizen of Literature: Dubravka Ugrešić. The Quaterly Conversation, 17, 2009. [online] Dubravka Ugrešić. Avialable at: https://www.dubravkaugresic.com/ writings/wp-content/uploads/2020/11/Karen-VanushkaThe-Quaterly-Conversation.pdf [Accessed September, 6, 2021] (In English) Veličković, V., 2015. “Justabit-Racist”: Dubravka Ugrešić. Cosmopolitanism and the Post-Yugoslav Condition. In: L. Platt and S. Upstone, ed. Postmodern Literature and Race. Cambridge: Cambridge University Press, pp.145–159. (In English) Veličković, V., 2019. Eastern Europe and Race: Cosmopolitanism and the Post-Yugoslav Condition in Dubravka Ugrešić’s Essays. In: Veličković, V. Eastern Europeans in Contemporary Literature and Culture. London: Palgrave Macmillan, pp.167–186. (In English) Vervaet, S., 2016. Ugrešić, Hemon and the Paradoxes of Literary Cosmopolitanism: Or How to “World” (Post-) Yugoslav Literature in the Age of Globalization. In: A. Marčetić, Z. Bečanović-Nikolić and V. Elez, eds. Encompassing Comparative Literature: Theory, Interpretation, Perspectives. Belgrade: Faculty of Philology, University of Belgrade, pp.161–169. (In English)

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Cioroianu, Ciprian. "The specificity of European cosmopolitanism in light of European citizenship." Bajo Palabra, no. 8 (December 30, 2013): 309–21. http://dx.doi.org/10.15366/bp2013.8.022.

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In terms of cosmopolitan thought, the European integration adventure, and in particular European citizenship should be understood in a context derived from the very motto of the Union: that of building a United Europe, all the while safeguarding the specificities of the various European peoples. European cosmopolitanism isn't one in which national identities melt into a broader pan-European identity, but it implies a multiplicity of identities involving citizens, all of them coexisting in a multi-layered and composite political and legal space. The European answer to the cosmopolitan question should not be the creation of a European state but instead it should emphasize preserving and enriching the current federal structure of Europe.

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Parker, Owen, and Ben Rosamond. "‘Normative power Europe’ meets economic liberalism: Complicating cosmopolitanism inside/outside the EU." Cooperation and Conflict 48, no. 2 (June 2013): 229–46. http://dx.doi.org/10.1177/0010836713485388.

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This article offers a reading of ‘normative power Europe’ (NPE) suggesting that the concept has been used for two distinct purposes: as a distinctive ontological characterisation of the EU, on the one hand, and as a critical approach to the study of the EU and its external projection, on the other. These positions are labelled ‘NPE ontological reality’ (NPE-OR) and ‘NPE critical ontology’ (NPE-CO), respectively, and this article sets out to show how they might work together in practice, even if they are incommensurable in theory. It is argued that NPE’s ethico-political value resides in the extent that it embodies an ontologically plural reality, never entirely defined. By drawing attention to a blind-spot in the NPE position – the constitutive importance of economic liberalism (‘market cosmopolitanism’) to the EU’s post-Westphalian character – attention is drawn to the normative basis of market cosmopolitanism and its connections to NPE-OR are described. It is argued that, from an NPE-CO perspective, we should exercise caution in celebrating NPE-OR as post-Westphalian reality to the extent that it is rooted in a market cosmopolitics.

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Neely, Sol. "Unsettling Experience, Perception, and Display." Screen Bodies 4, no. 1 (June 1, 2019): 19–24. http://dx.doi.org/10.3167/screen.2019.040103.

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This Screen Shot section includes three texts—an interview and two articles—that, together, occasion an unsettling movement in the development of an Indigenous phenomenology staged upon Screen Bodies’ concern for the critical tryptic experience, perception, and display. Such phenomenology, moreover, takes shape in the spirit of an enduring and persistent Indigenous cosmopolitanism, one organized by an appeal to a pan-tribal solidarity that is also not shy about drawing from efficacious sources of critique internal to European critical traditions. Together, these texts—and the source materials that inspire them—build rich ecumenical perspectives in the service of decolonial justice and pedagogy. And while the texts included here are composed in English, each draws from and references Indigenous languages, articulating one kind of Indigenous cosmopolitanism that makes use of English as a kind of “trade language.” To stage an Indigenous phenomenology by appeal to an Indigenous cosmopolitanism, in our contemporary political moment, thus calls for critical attention attuned to the perspectives, traditions, and imaginations of what Tlingit poet and author Ernestine Hayes describes as “Indigenous intellectual authority.” In this spirit, Indigenous cosmopolitanism occasions a decolonial-critical cosmopolitanism rooted not in the secular, Habermasian cosmopolitanism of Europe but in the modalities of consciousness, the literary genius and acumen, of Indigenous oral literary traditions. In the context of such a cosmopolitanism in which everyone is variably situated, across the spectrum that divides descendants of perpetrators and victims of settler colonialism, the critical imperative becomes a decolonial one, and non-Indigenous readers are called to shed the epistemological, ontological, and political priorities that broadly characterize European analytical and continental traditions, whatever their internal debates may be. Such an imperative forces phenomenological attention not only on the macrological instantiations of settler-colonial power but also against the “micrological textures of power” that ultimately shape the inner contours of self and, thus, what becomes phenomenologically legible to individuals situated in their cultural contexts.

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STONE SWEET, ALEC, and CLARE RYAN. "Kant, cosmopolitanism and systems of constitutional justice in Europe and beyond." Global Constitutionalism 9, no. 3 (November 2020): 562–80. http://dx.doi.org/10.1017/s2045381720000143.

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AbstractIn A Cosmopolitan Legal Order: Kant, Constitutional Justice, and the ECHR, we sought to demonstrate the power of Kantian theory to explain – or at least meaningfully illuminate – (1) the defining characteristics of modern, rights-based constitutionalism; (2) the evolving law, politics and constitutional architecture of the European Court of Human Rights (ECHR); and (3) the emergence of a global, cosmopolitan commons, featuring inter-judicial dialogue at its core. This article responds to contributors to the special symposium on the book. In Part I, we defend our account of a Kantian-congruent, domestic system of constitutional justice. Part II reflects on the ECHR as an instantiation of a cosmopolitan legal order, and on the European Court’s case law – particularly its enforcement of the proportionality principle. In Part III, we assess the evidence in support of a broader ‘constitutionalization’ of international human rights law.

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Rygiel, Kim, and Feyzi Baban. "Countering Right-Wing Populism: Transgressive Cosmopolitanism and Solidarity Movements in Europe." American Quarterly 71, no. 4 (2019): 1069–76. http://dx.doi.org/10.1353/aq.2019.0078.

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Wong, Edlie. "ANTI-SLAVERY COSMOPOLITANISM IN THE BLACK ATLANTIC." Victorian Literature and Culture 38, no. 2 (May 6, 2010): 451–66. http://dx.doi.org/10.1017/s1060150310000112.

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Black maritime labor was essentialto the capitalist world economy as European nations began to reconsolidate their Atlantic empires in the wake of the Haitian Revolution (1804) and Emancipation in the British West Indies (1838). British merchant vessels plying the waters of these lucrative Atlantic economies were often crewed by those colonial subjects whom they once held as commodities. Atlantic scholarship – most notably Paul Gilroy'sBlack Atlantic– has looked to the chronotope of the seafaring ship in its efforts to chart the cosmopolitan contours of the nineteenth century. For Gilroy, the ship gives figurative expression to a cultural and political remapping of modern racial formations that transcends the “boundaries and integrity of modern nation states” (4). Ships call to mind both the Middle Passage and the mercantile routes that joined the Americas with Europe, Africa, and the plantation zones of the Caribbean. For Peter Linebaugh and Marcus Rediker, black maritime circulation thus constituted one aspect of the “many-headed hydra” that unsettled the political sovereignty of European nation-states in the Atlantic world (31).

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Solomon, Solon. "Judicial Regionalism's Thwarting of UN Security Council Chapter VII Punitive Cosmopolitanism: Measuring the Effects on International Jurisdictional Constitutionalism." German Law Journal 16, no. 2 (May 2015): 261–84. http://dx.doi.org/10.1017/s2071832200020848.

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Under Chapter VII the UN Security Council has the authority to legally condemn certain behaviors by enacting binding measures on both states and individuals. This has been interpreted through measures undertaken by the Security Council, such as the institution of international tribunals on an inter-state level, and the imposition of sanctions on a personal level.Focusing on Africa and Europe, this Article aspires to demonstrate how regional actors have acted in order to undermine the UN Security Chapter VII punitive cosmopolitanism, either through the institution of regional criminal courts meant to antagonize the International Criminal Court or through judicial decisions that clearly negate the Council's sanctions regime. In order to preserve international punitive cosmopolitanism, the Article will proceed to develop how regional jurisdictional initiatives can be integrated in the general international constitutional order, in both the criminal and the civil/administrative field.

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Holleran, Max. "Residential tourists and the half-life of European cosmopolitanism in post-crisis Spain." Journal of Sociology 53, no. 1 (July 9, 2016): 217–30. http://dx.doi.org/10.1177/1440783316639152.

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This article examines British homeowners in Spain after the 2008 economic crisis and their struggles to navigate Spain’s troubled real estate sector. It argues that foreign residents previously embraced European cosmopolitanism but disputes over illegal home construction soured their opinion of European Union (EU) integration. Using ethnographic research and interviews, the article shows how these homeowners contested the idea that EU cohesion policies produced uniform legal systems related to housing and urban development. It also shows that while cosmopolitanism was often spurred at the level of formal politics, cosmopolitan ‘practices’ were subtly endorsed to delineate between those who had agency, and were successfully dealing with the crisis, and those who seemed to be floundering. The article confirms contemporary studies of EU regional polarization and the stalled project of creating ‘social Europe’, while showing how personal conceptions of mobility are highly linked to class.

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Beech, Matt. "Brexit and the Labour Party: Europe, cosmopolitanism and the narrowing of traditions." British Politics 16, no. 2 (March 27, 2021): 152–69. http://dx.doi.org/10.1057/s41293-021-00168-6.

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Abrosimov, K. "Books without Borders in Enlightenment Europe: French Cosmopolitanism and German Literary Markets." German History 32, no. 3 (March 17, 2014): 469–71. http://dx.doi.org/10.1093/gerhis/ghu009.

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Nessi, Lorena, and Olga Guedes Bailey. "Privileged Mexican migrants in Europe: Distinctions and cosmopolitanism on social networking sites." Crossings: Journal of Migration & Culture 5, no. 1 (March 1, 2014): 121–37. http://dx.doi.org/10.1386/cjmc.5.1.121_1.

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Robertson, R. "Books without Borders in Enlightenment Europe: French Cosmopolitanism and German Literary Markets." French Studies 67, no. 3 (July 1, 2013): 416. http://dx.doi.org/10.1093/fs/knt079.

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Bhambra, Gurminder K. "The current crisis of Europe: Refugees, colonialism, and the limits of cosmopolitanism." European Law Journal 23, no. 5 (September 2017): 395–405. http://dx.doi.org/10.1111/eulj.12234.

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BENES, TUSKA. "TRANSCENDING BABEL IN THE CULTURAL TRANSLATION OF FRIEDRICH RÜCKERT (1788–1866)." Modern Intellectual History 8, no. 1 (March 3, 2011): 61–90. http://dx.doi.org/10.1017/s1479244311000059.

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A tension between cosmopolitanism and nationalism characterizes the career of the poet–philologist Friedrich Rückert. The German orientalist and mentor to Paul de Lagarde translated remarkable quantities of Sanskrit, Farsi, and Arabic verse, while earning popular acclaim for his Biedermeier celebrations of the German Heimat. The contradiction in these scholarly pursuits can be reconciled by examining the intersection of the local, national, and global in Rückert's conception of language. In the German Pietist tradition, national tongues embodied both the divine word of God and the particular historical circumstances of speakers. Through feats of translation Rückert expected to transform German into a universal language of spiritual reconciliation, thereby transcending Babel and distinguishing the German nation as a chosen people. This article investigates the process of cultural translation through which Rückert made “world poetry” intelligible to a German audience, arguing that cosmopolitanism underlay a German claim to cultural dominance in post-Napoleonic Europe.

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STONE SWEET, ALEC. "A cosmopolitan legal order: Constitutional pluralism and rights adjudication in Europe." Global Constitutionalism 1, no. 1 (March 2012): 53–90. http://dx.doi.org/10.1017/s2045381711000062.

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AbstractThe European Convention on Human Rights is rapidly evolving into a cosmopolitan legal order: a transnational legal system in which all public officials bear the obligation to fulfill the fundamental rights of every person within their jurisdiction. The emergence of the system depended on certain deep, structural transformations of law and politics in Europe, including the consolidation of a zone of peace and economic interdependence, of constitutional pluralism at the national level, and of rights cosmopolitanism at the transnational level. Framed by Kantian ideas, the paper develops a theoretical account of a cosmopolitan legal system, provides an overview of how the ECHR system operates, and establishes criteria for its normative assessment.

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Sabet, Amr G. E. "Cosmopolitanisms in Muslim Contexts." American Journal of Islam and Society 32, no. 2 (April 1, 2015): 99–104. http://dx.doi.org/10.35632/ajis.v32i2.972.

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This book is a welcome addition to the ever-expanding literature on Muslimcosmopolitanism across the Islamicate world. Its chief aim is to decenter thelong-held notion that cosmopolitanism was a style of thought that emergedprimarily from the heart of Europe, beginning with the Greeks, and then carriedover into the Enlightenment age of Emmanuel Kant and reached its fullmanifestation in the present moment (p. 2). Rather, “cosmopolitan instances,”which Kai Kreese deftly describes as “openness to the world (Weltoffenheit),experience of the world (Welterfahrung), and the skill to deal flexibly withthe world (Weltgewandtheit)” (p. 33), took root in Muslim societies many centuriesago, particularly during the establishment of the Indian Ocean’s livelymaritime Muslim community during the eleventh century ...

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Wendt, Selene. "Bringing Afropolitanism to the Arctic Circle." Nka Journal of Contemporary African Art 2020, no. 46 (May 1, 2020): 136–50. http://dx.doi.org/10.1215/10757163-8308258.

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This article provides a brief overview of a few thematic exhibitions that the author has curated, highlighting the importance of contemporary African art within a wider international context. The author highlights African and African diaspora artists whose careers continue to thrive internationally. Some might argue that their success has been dependent on their representation in powerful galleries, and to some extent this is certainly true. Nevertheless, it is a small step in the right direction that relocating to major cities in Europe or the United States is no longer an absolute prerequisite for African artists who wish to gain international success and recognition. As the exhibitions and artists addressed in this article convey, cosmopolitanism as a metaphor for mobility, and the ideal of co-existence, diversity, and tolerance as its unifying and defining factors, translates beautifully into the language of contemporary art. Most important, if we strip cosmopolitanism completely bare and look beneath its seductive veneer, its real potential and beauty becomes visible, revealing a commitment to ethics and a genuine engagement with the plight of others. When contemporary artists use their success and privilege to address sharp social criticism that questions the global, social, and cultural inequities that exclude most from the cosmopolitan party, something magical happens that gives cosmopolitanism a necessary dimension of hope and possibility that is truly worth celebrating.

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Ivlevs, Artjoms, and Roswitha M. King. "To Europe or Not to Europe? Migration and Public Support for Joining the European Union in the Western Balkans." International Migration Review 54, no. 2 (May 9, 2019): 559–84. http://dx.doi.org/10.1177/0197918319844176.

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For decades, countries aspiring to join the European Union (EU) have been linked to it through migration. Yet little is known about how migration affects individual support for joining the EU in prospective member states. We explore the relationship between migration and support for EU accession in the Western Balkans. Using data from the Gallup Balkan Monitor survey, we find that prospective and return migrants, as well as people with relatives abroad, are more likely to vote favorably in a hypothetical EU referendum. At the same time, only people with relatives abroad are more likely to consider EU membership a good thing. Our results suggest that migration affects attitudes toward joining the EU principally through instrumental/utilitarian motives, with channels related to information and cosmopolitanism playing only a minor role. Overall, we show that migration fosters support for joining the EU in migrants’ origin countries and that joining such a supranational institution is likely to foster political and institutional development of migrants’ origin countries.

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Chen, De-Jung. "Gendered Couchsurfing: women from Western Europe and East-Asia contesting de-sexualised cosmopolitanism." Gender, Place & Culture 24, no. 8 (August 3, 2017): 1090–106. http://dx.doi.org/10.1080/0966369x.2017.1372375.

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Kramsch, Olivier Thomas. "Querying Cosmopolis at the Borders of Europe." Environment and Planning A: Economy and Space 39, no. 7 (July 2007): 1582–600. http://dx.doi.org/10.1068/a38212.

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Notions of immanence provide the implicit theoretical grammar for much work exploring the political terrain of an active transnational or radically cosmopolitan society in our day. In this paper I attempt to problematize such a gesture in the recent ‘turn to cosmopolis’, arguing that its conceptual frame fails to specify adequately the geohistorical preconditions for a politics capable of mediating between nationalizing and cosmopolitanizing tendencies at work in a globalizing world. For the case of Europe, I argue such a legacy may be more productively located in the ‘border work’ of mid-20th-century anti-imperialism and decolonization, whose struggles to redefine the postcolonial couplet of ‘nation’ and ‘state’ haunt current attempts by the European Union to craft a more inclusive and cosmopolitan transboundary future. I explore how such governmentalizing phantasms specifically inform attempts to create viable cross-border regions ( euregios) within the EU, and continue to gnaw at attempts to negotiate boundary disputes at the outer limits of the continent. In conclusion, a cautious rite of exorcism is ventured by engaging with the elusive anti-imperial cosmopolitanism of Frantz Fanon.

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Wevelsiep, Christian. "“Europe in the face of the Other”." Ennen ja nyt: Historian tietosanomat 20, no. 1 (March 4, 2020): 91–105. http://dx.doi.org/10.37449/ennenjanyt.88660.

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The following considerations ask for an ideal Europe, they raise the question of how a continent positions itself to the challenge of the foreigner. The range of possible answers is conceivably wide; and this forces a detour via social-theoretical reflection. There is an ethical foundation of the political, which is abstract and imprecise, but at the same time remains indispensable. The political is the category conceived by Hannah Arendt and other political thinkers to enable resistance to concrete politics permeated by power (1). Another social concept should be clarified: cosmopolitanism. In an ideal world, cosmopolitan values are a prerequisite for the interaction of people of different origins. Could we imagine a cosmopolitan Europe that overcomes all scepticism and will not turn out to be an illusion? (2) On the basis of this guiding distinction, one can question the current political ethics and concretely examine the resource of solidarity: is it a substance that always appears limited, inadequate, deficient - or is it obvious to regard solidarity as a construction immanent in law? (3) Finally, it must be a question of "regaining" a perspective in which solidarity would be understood as self-evidence of the social (4-5).

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Sieg, Katrin. "Imagining European Diversity in an Age of Migration." German Politics and Society 35, no. 4 (December 1, 2017): 22–45. http://dx.doi.org/10.3167/gps.2017.350402.

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How has European visual culture supported the welcoming of refugees in Europe? This article examines the tropes of romance and family in performances at the Eurovision Song Contest and in recent European films, to ask how they encourage or limit the inclusion of asylum seekers and undocumented immigrants in the European polity. Demonstrating the long history of these tropes in colonial fantasies that imagine community on unequal gendered and racialized terms, the article asks whether queer notions of kinship and egalitarian concepts of cosmopolitanism are able to rework this colonial legacy.

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Rosenfeld, Sophia. "Citizens of Nowhere in Particular: Cosmopolitanism, Writing, and Political Engagement in Eighteenth-Century Europe." National Identities 4, no. 1 (March 2002): 25–43. http://dx.doi.org/10.1080/14608940120115666.

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Saint-Blancat, Chantal. "Nilüfer Göle, Islam in Europe. The Lure of Fundamentalism and the Allure of Cosmopolitanism." Archives de sciences sociales des religions, no. 156 (December 31, 2011): 169. http://dx.doi.org/10.4000/assr.23494.

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Clay, Lauren R. "Jeffrey Freedman. Books without Borders in Enlightenment Europe: French Cosmopolitanism and German Literary Markets." American Historical Review 119, no. 3 (June 2014): 986–87. http://dx.doi.org/10.1093/ahr/119.3.986.

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Saville. "Victorian Poetry, Europe, and the Challenge of Cosmopolitanism, by Christopher M. Keirstead." Victorian Studies 55, no. 1 (2012): 129. http://dx.doi.org/10.2979/victorianstudies.55.1.129.

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Biggar, Nigel. "Whatever Happened to the Canaanites? Principles of a Christian Ethic of Mass Immigration." Studies in Christian Ethics 35, no. 1 (November 6, 2021): 127–39. http://dx.doi.org/10.1177/09539468211046687.

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This article aims to articulate a set of general principles of a Christian ethic of mass immigration. Toward this end, it considers: biblical and theological grounds for cosmopolitanism (and ‘open borders’); biblical and theological caveats against cosmopolitanism; elements of a Christian ethic of the treatment of near and distant neighbours; what Francisco de Vitoria’s ‘On the American Indians’ has to contribute; what lessons should be learned from the history of European colonialism; and the nature of mass immigration into twenty-first-century Europe and the problems it entails. The article concludes with six principles: relevant empirical data should be mastered before developing a judgement; concerns about mass immigration should not be dismissed out of hand as ‘racist’; care of the alien may take a variety of forms, not only that of granting asylum; illegal economic immigrants should normally be returned home; compassion should look in several directions—not only at the migrant, but also at the working-class competitor for jobs and services, and at members of government burdened with the responsibility of making hard decisions; and the Christian is obliged to exercise, not only compassion, but justice and prudence.

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VALDEZ, INÉS. "It's Not about Race: Good Wars, Bad Wars, and the Origins of Kant's Anti-Colonialism." American Political Science Review 111, no. 4 (July 10, 2017): 819–34. http://dx.doi.org/10.1017/s0003055417000223.

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This article offers a new interpretation of Kant's cosmopolitanism and his anti-colonialism inToward Perpetual Peace. Kant's changing position has been the subject of extensive debates that have, however, not recognized the central place of colonialism in the political, economic, and military debates in Europe in Kant's writings. Based on historical evidence not previously considered alongsidePerpetual Peace, I suggest that Kant's leading concern at the time of writing is the negative effect of European expansionism and intra-European rivalry over colonial possessions on the possibility of peace in Europe. Because of the lack of affinity between colonial conflict and his philosophy of history, Kant must adjust his concept of antagonism to distinguish between war between particular dyads, in particular spaces, and with particular non-state actors. I examine the implications of this argument for Kant's system of Right and conclude that his anti-colonialism co-exists with hierarchical views of race.

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Agustín, Óscar García, and Martin Bak Jørgensen. "Solidarity Cities and Cosmopolitanism from Below: Barcelona as a Refugee City." Social Inclusion 7, no. 2 (June 27, 2019): 198–207. http://dx.doi.org/10.17645/si.v7i2.2063.

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The so-called ‘refugee crisis’ provoked a wave of solidarity movements across Europe. These movements contrasted with attitudes of rejection against refugees from almost all EU member states and a lack of coordinated and satisfactory response from the EU as an institution. The growth of the solidarity movement entails backlash of nationalized identities, while the resistance of the member states to accept refugees represents the failure of the cosmopolitan view attached to the EU. In the article, we argue that the European solidarity movement shapes a new kind of cosmopolitanism: cosmopolitanism from below, which fosters an inclusionary universalism, which is both critical and conflictual. The urban scale thus becomes the place to locally articulate inclusive communities where solidarity bonds and coexistence prevail before national borders and cosmopolitan imaginaries about welcoming, human rights, and the universal political community are enhanced. We use the case of Barcelona to provide a concrete example of intersections between civil society and a municipal government. We relate this discussion to ongoing debates about ‘sanctuary cities’ and solidarity cities and discuss how urban solidarities can have a transformative role at the city level. Furthermore, we discuss how practices on the scale of the city are up-scaled and used to forge trans-local solidarities and city networks.

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Varsamopoulou, Evy. "The Idea of Europe and the Ideal of Cosmopolitanism in the Work of Julia Kristeva." Theory, Culture & Society 26, no. 1 (January 2009): 24–44. http://dx.doi.org/10.1177/0263276408099014.

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Miller, Russell A. "The Day the Earth Stood Still? – Reading Jürgen Habermas' Essay “February 15” Against Ian McEwan's Novel Saturday." German Law Journal 10, no. 1 (January 1, 2009): 81–92. http://dx.doi.org/10.1017/s2071832200000936.

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The third essay in Habermas' collection The Divided West is entitled “February 15, or: What Binds Europeans.” The essay regionalizes the global claims Habermas makes in the longer chapter “Does the Constitutionalization of International Law Still Have a Chance?” That is, in “February 15” Habermas makes the case for a European post-national order that he hopes will become the vanguard for the emergence of universal cosmopolitanism. Habermas concludes that all that is lacking for the achievement of this beachhead from which Europe can, in its turn, champion a “community of free and equal citizens” in a “global public sphere,” is a “European identity.”

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Journal articles on the topic 'Cosmopolitanism – Europe'

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