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Books on the topic 'Cosmopolitanism'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

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

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2

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

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3

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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4

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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6

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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8

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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9

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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10

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

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11

Wohlgemut, Esther. Romantic cosmopolitanism. New York: Palgrave Macmillan, 2010.

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12

Hanafin, Patrick, Bolette Blaagaard, and Rosi Braidotti. After cosmopolitanism. New York: Routledge, 2012.

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13

Hanafin, Patrick. After cosmopolitanism. New York: Routledge, 2012.

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14

Bracher, Mark. Educating for Cosmopolitanism. New York: Palgrave Macmillan US, 2013. http://dx.doi.org/10.1057/9781137390202.

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15

Gusejnova, Dina, ed. Cosmopolitanism in Conflict. London: Palgrave Macmillan UK, 2018. http://dx.doi.org/10.1057/978-1-349-95275-5.

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16

Müller, Barbara Elisabeth. Cosmopolitanism as Nonrelationism. Cham: Springer International Publishing, 2022. http://dx.doi.org/10.1007/978-3-030-83457-9.

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17

Meerzon, Yana. Performance, Subjectivity, Cosmopolitanism. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-41410-8.

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18

Sanahuja, Lorena Cebolla. Toward Kantian Cosmopolitanism. Cham: Springer International Publishing, 2017. http://dx.doi.org/10.1007/978-3-319-63988-8.

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19

Pierik, Roland, and Wouter Werner, eds. Cosmopolitanism in Context. Cambridge: Cambridge University Press, 2010. http://dx.doi.org/10.1017/cbo9780511761263.

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20

Brock, Gillian, ed. Cosmopolitanism versus Non-Cosmopolitanism. Oxford University Press, 2013. http://dx.doi.org/10.1093/acprof:oso/9780199678426.001.0001.

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21

Held, David. Cosmopolitanism. Polity Press, 2019.

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22

Richter, Daniel S. Cosmopolitanism. Edited by Daniel S. Richter and William A. Johnson. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780199837472.013.6.

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This chapter describes the how various intellectuals active in the Second Sophistic conceived of the unity of the human community, a problem with philosophical, social, political, and, perhaps most importantly, ethnic implications. Intellectuals of the period inherited a rich conceptual vocabulary with which to think about human unity; ironically, fifth- and fourth-century Athenian rejections of aristocratic privilege provided a means for later intellectuals to debunk the importance of ethnic birth. As well, the Hellenistic Stoic idea of oikeiôsis is developed by intellectuals of the Second Sophistic as the basis of a philosophically oriented cosmopolitanism. The chapter discusses late Stoic cosmopolitan thought and rhetorical constructions of the Roman oikoumenê (inhabited world) as a single polis, and then turns to the figure of the exile as peculiarly suited to inhabit the world as if it were a single city.

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23

Smith, William. Cosmopolitanism. Oxford University Press, 2017. http://dx.doi.org/10.1093/acrefore/9780190846626.013.133.

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Cosmopolitanism refers to the ideology that all human beings belong to a single community, based on a shared morality. A cosmopolitan community might be based on an inclusive morality, a shared economic relationship, or a political structure that encompasses different nations. The argument that all citizens of the world possess an equal moral status can be interpreted as a statement that all humans deserve to be given equal respect, or that their interests deserve to be treated equally. Cosmopolitanism was initially thought to have been established by the Cynics (classical cosmopolitanism), then further interpreted and elucidated by the Stoics, and later polished and cultivated by the Enlightenment scholars (enlightenment cosmopolitanism). Cosmopolitanism is an analytical viewpoint that defends the concept of global citizenship. Global citizenship is most commonly associated with a “way of creating a personal identity,” along with various ideas about one’s moral responsibilities and political rights. It is also worth noting how within the domain of international ethics, cosmopolitanism is currently being presented as a stand-alone paradigm, apart from rival approaches including nationalism, social libreralism, and realism. However, the difficulty of distinguishing cosmopolitanism from these rivals becomes apparent, and there are those who think that such discerning lines create more confusion than clarity about the various disagreements within the field.

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24

Breckenridge, Carol A., Sheldon Pollock, Homi K. Bhabha, and Dipesh Chakrabarty, eds. Cosmopolitanism. Duke University Press, 2002. http://dx.doi.org/10.1215/9780822383383.

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25

van Hooft, Stan. Cosmopolitanism. Routledge, 2014. http://dx.doi.org/10.4324/9781315711577.

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26

Consani, Cristina Foroni, Joel T. Klein, and Soraya Nour Sckell, eds. Cosmopolitanism. Duncker & Humblot, 2021. http://dx.doi.org/10.3790/978-3-428-58460-4.

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27

Brock, Gillian. Cosmopolitanism. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780195328998.003.0050.

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28

Chakrabarty, Dipesh, Homi K. Bhabha, Sheldon Pollock, and Carol A. Breckenridge, eds. Cosmopolitanism. Duke University Press, 2002. http://dx.doi.org/10.1515/9780822383383.

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29

Fine, Robert. Cosmopolitanism. Routledge, 2007. http://dx.doi.org/10.4324/9780203087282.

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30

Hooft, Stan Van. Cosmopolitanism. Taylor & Francis Group, 2009.

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31

Cosmopolitanism. Routledge, 2007.

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32

Pollock, Sheldon, Carol A. Breckenridge, Dipesh Chakrabarty, and Homi K. Bhabha. Cosmopolitanism. Duke University Press, 2002.

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33

Held. Cosmopolitanism. Polity Press, 2010.

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34

Fine, Robert. Cosmopolitanism. Taylor & Francis Group, 2007.

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35

Pollock, Sheldon, Carol A. Breckenridge, Dipesh Chakrabarty, and Homi K. Bhabha. Cosmopolitanism. Duke University Press, 2002.

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36

Cosmopolitanism. Taylor & Francis Group, 2007.

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37

Cosmopolitanism. Taylor & Francis Group, 2007.

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38

Ingram, James. Populism and Cosmopolitanism. Edited by Cristóbal Rovira Kaltwasser, Paul Taggart, Paulina Ochoa Espejo, and Pierre Ostiguy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780198803560.013.32.

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Populism and cosmopolitanism are commonly regarded as antitheses, reducing populism to communalism and cosmopolitanism to elitism. This chapter develops a more nuanced view by turning to the early histories of both phenomena. In Diogenes the Cynic, cosmopolitanism’s ancient inventor, it finds evidence less for elitism than for resistance to politics as such. In the populares, populists of the Roman Republic, it finds the origins of a long history of inclusive popular politics. Drawing on a recent debate between Ernesto Laclau and Jacques Rancière, the chapter argues that populism and cosmopolitanism are essentially ambivalent. Insofar as populism can be inclusive or exclusive and cosmopolitanism elitist or popular, the two can overlap, and each can usefully be regarded as a check on the other.

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39

Adams, David. Enlightenment Cosmopolitanism. Taylor & Francis Group, 2017.

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40

Adams, David. Enlightenment Cosmopolitanism. Taylor & Francis Group, 2017.

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41

Benhabib, Seyla. Another Cosmopolitanism. Edited by Robert Post. Oxford University Press, 2006. http://dx.doi.org/10.1093/acprof:oso/9780195183221.001.0001.

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42

Goodman, Nan. Evidentiary Cosmopolitanism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190642822.003.0005.

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The late seventeenth century, known for its contributions to the scientific method, also saw shifts in the understanding of legal evidence, the most prominent of which charted a course away from faith-based claims about knowledge to claims based on eyewitness testimony. Less well-known was a shift in legal evidence from the local to the global or from circumscribed to cosmopolitan witnessing. When John Locke argued that knowledge was the result of human interactions with the external world, the category of what counted as knowledge became geopolitically extensive, opening itself up to “facts,” as they were understood in local and global contexts. This expansion of the sphere for available facts led to a preference for truths grounded in the facts of a larger world—in evidentiary cosmopolitanism—which emerges in the writings of the late seventeenth-century New England Puritans as the centerpiece of their argument against royal oppression and the loss of their charter.

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43

Gedacht, Joshua, and R. Michael Feener, eds. Challenging Cosmopolitanism. Edinburgh University Press, 2018. http://dx.doi.org/10.3366/edinburgh/9781474435093.001.0001.

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The temptation to invoke idealised histories of Islamic cosmopolitanism as the antithesis to the militancy associated with contemporary groups, such as the Islamic State (IS), is quite powerful. Many writers have pointed to the flourishing of al-Andalus on the Iberian Peninsula and the mobile societies of the premodern Indian Ocean as paradigmatic examples both of the storied past and the potential future of cosmopolitan forms of religious vitality. However, if one pushes beyond nostalgic images of coexistence, pluralism and mobility, it is also possible to discern more complex stories. The chapters in Challenging Cosmopolitanism, specifically direct attention to the historical experiences of Muslims in China and Southeast Asia to explore such complexities. Marked by considerable inflows of Muslim migrants that further complicated the demographics of already heterogeneous populations, the experiences of Muslim communities in these regions provide insights into contests to define legitimate forms of difference. Spanning from the 16th through 21st centuries, this volume presents case studies of itinerant Sufis who overthrew governments in the Indian Ocean and religious shrines patronized by warlords in early Java; of thinkers who promoted ‘Islamic military cosmopolitanism’ in Qing-era China and Americans who supported US-Ottoman cooperation in the pacification of the Philippines; of Muslim rebels in early 20^th-century Malaya who resisted borders and Afghan refugees in China whose experience reflects contemporary dynamics of ‘armoured’ forms of 21^st century cosmopolitanism. Through such explorations, this volume illuminates the fraught relationships between mobility, coercion and border-crossing, thereby contributing to more nuanced frameworks of analysis for Islamic cosmopolitanism.

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44

Nava, Mica. Visceral Cosmopolitanism. Oxford International Publishers Ltd, 2007. http://dx.doi.org/10.5040/9781350048973.

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45

Petman, Jarna, and Jan Klabbers, eds. Nordic Cosmopolitanism. Brill | Nijhoff, 2003. http://dx.doi.org/10.1163/9789004482043.

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46

Aljunied, Khairudin. Muslim Cosmopolitanism. Edinburgh University Press, 2016. http://dx.doi.org/10.1515/9781474408899.

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47

Brown, Garrett Wallace. Grounding Cosmopolitanism. Edinburgh University Press, 2009. http://dx.doi.org/10.1515/9780748640928.

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48

Gedacht, Joshua, and R. Michael Feener. Challenging Cosmopolitanism. Edinburgh University Press, 2018. http://dx.doi.org/10.1515/9781474435116.

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49

Ferrari, Giuseppe Franco, ed. Judicial Cosmopolitanism. Brill | Nijhoff, 2019. http://dx.doi.org/10.1163/9789004297593.

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50

Cabrera, Luis, ed. Institutional Cosmopolitanism. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190905651.001.0001.

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Is a global institutional order composed of sovereign states fit for cosmopolitan moral purpose? Cosmopolitan political theorists challenge claims that states, nations, and other collectives have ultimate moral significance. They focus instead on individuals: on what they share and on what each may owe to all others. They see principles of distributive justice—and increasingly political justice—applying with force in a global system in which billions continue to suffer from severe poverty and deprivation, political repression, interstate violence, and other ills. Cosmopolitans diverge, however, on the institutional implications of their shared moral view. Some argue that the current system of competing sovereign states tends to promote unjust outcomes and stands in need of deep structural reform. Others reject such claims and contend that justice can be pursued through transforming the orientations and conduct of individual and collective agents, especially states. This volume brings together prominent political theorists and international relations scholars—including some skeptics of cosmopolitanism—in a far-ranging dialogue about the institutional implications of the approach. The contributors offer penetrating analyses of both continuing and emerging issues around state sovereignty, democratic autonomy and accountability, and the promotion and protection of human rights. They also debate potential reforms of the current global system, from the transformation of cities and states to the creation of some encompassing world government capable of effectively promoting cosmopolitan aims.

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