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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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Iheagwara, Anayochukwu. "The Philosophical Anthropology of Liberal Cosmopolitanism." Thesis, Université d'Ottawa / University of Ottawa, 2017. http://hdl.handle.net/10393/36860.
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This thesis fills a gap in the political philosophy of liberalism by elaborating the conceptions of the human subject implicit in a central ideal of liberalism. The essence of that ideal is that fortuitous facts about an individual – one’s race, gender, religion, nationality, sexual orientation – ought not to determine one’s life chances. This ideal, I maintain, presupposes a philosophical anthropology. Tacit but essential in this presupposition is that contingency and vulnerability are ineliminable features of the human condition. One of the central aspirations of liberalism is to construct a world in which fortuitous facts about an individual do not determine the individual’s prospects of having a flourishing and dignified life.
This thesis argues that a close scrutiny of leading theories of liberal justice reveals that the indisputable fact of human vulnerability is regularly depicted as peripheral. I contend that the marginal depiction of vulnerability in liberalism constitutes a basic problem in the philosophical anthropology implicit in liberalism. I demonstrate this claim by analysing three broad models of philosophical anthropology that can be uncovered in liberal theories and that are the subjects of this study: the Economic Model, as exemplified in Rawls among others, the Sociological Model, exemplified in Will Kymlicka and theorists focusing on cultural concerns, and the Integrationist Model, occurring in at least two somewhat contrasting versions, one by Martha Nussbaum and one by Kwame Anthony Appiah.
I argue that the Economic and Sociological Models are in some ways inconsistent with the motifs of contingency and human vulnerability. Unlike the two other models, the Integrationist Model, I argue, is compatible with the motifs of the ideal of liberalism insofar as this Model portrays human beings as vulnerable subjects, as a consequence of universal features of humanity but also of specific features associated with a legitimate degree of local rootedness and partiality. The thesis thus argues by way of the Integrationist Model that liberal cosmopolitanism furnishes liberalism with a matching philosophical anthropology.
The overall aim of the thesis is to counter the tendency in an array of liberal theorists to ignore or deny the need for an underlying philosophical anthropology and ultimately to elaborate the essentials of the requisite conception.
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De, Donno Fabrizio. "Italian orientalism : nationhood, cosmopolitanism and culture." Thesis, University of Cambridge, 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.609085.
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Gunesch, Konrad. "The relationship between multilingualism and cosmopolitanism." Thesis, University of Bath, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.250838.
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Iannucci, Alisa Marko. "Antebellum Writer-Travelers and American Cosmopolitanism." Thesis, Boston College, 2011. http://hdl.handle.net/2345/2420.
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Thesis advisor: James D. WallaceJames Fenimore Cooper, George Catlin, and Margaret Fuller all spent significant portions of their lives living outside the United States, among people who - at least initially - were foreign to them. The writing those cross-cultural forays inspired demonstrated that they learned a great deal about American culture in addition to the foreign cultures they visited, and that sometimes the insights gained were difficult to hear but impossible to refute. These writers became advocates for a cosmopolitan approach not only to travel but also to cultural identity. Each felt the slipperiness of U.S. cultural identity and determined that the most productive means of securing it was by active cosmopolitan engagement with foreign others. This project explores how travel led them to view culture as a moveable category, and as a result, to work proactively to encourage a culture of patriotic cosmopolitanism in the United States. While Fuller, Cooper, and Catlin lived and wrote, the United States was marked by an isolating insistence on exceptionalism that dominated American culture. Calls for transformative, active, or personal engagement with foreign cultures were rare. Juxtaposing Appiah's approach to cosmopolitanism with the cultural analysis of such critics as William W. Stowe and Mark Renella on travel and nineteenth-century American culture, and Larry J. Reynolds and Michael Paul Rogin, on political issues of the same era gives a new perspective to these writers. Catlin, Cooper, and Fuller were dissimilar in many ways, but all enacted a cosmopolitanism that was unusual for their time and striking in its opposition to nationalist cultural currents. Their careers were defined by travel experiences marked by challenges to their cultural identity, and they met these with self-reflection that led to their awareness of the treatment cultural others received from Americans. Engaging with both Amerindian and European versions of "foreignness" led these writers to preach a cosmopolitan consciousness and to model the best ways for Americans to comport themselves while acting as citizen diplomats. A close reading of Catlin's presence as cultural intermediary in his ethnography reveals a man seeking to meet Amerindians on their own terms; he was a rare case study, and the lukewarm support he received is telling; mainstream Americans were not interested in viewing Indians as living people with a culture worth learning about. Most important, Catlin's writings of his experience in Indian lands and abroad demonstrate his exceptional receptivity to foreignness. Catlin did not see or market himself as a "travel-writer" but rather an artist and advocate for the Indians offering his own brand of proto-ethnography to the nineteenth-century reading public. Nevertheless, his work is an unusual addition to the travel-writing genre, and particularly productive in its presentation of how one adventurous traveler's experience of cultural difference led to cosmopolitan awareness. The extent to which one's experience of a foreign culture can be communicated to others who have not shared in those experiences is limited, and this accounts, in part, for the contradictions, defensive rationalizations, and rambling reflections present in Catlin's accounts. He faced a task that travel writers who direct their work to home-bound readers can't avoid: the unacknowledged naiveté of such readers must be dealt with, and foreignness presented in terms of the known. The psychological processes undergone by cross-cultural travelers can be significant, and are not so easily translated to the uninitiated. Cooper recognized that cross-cultural encounters had formed American identity from the start and worked against the prevailing tendency to denigrate, dismiss, and destroy Amerindians. He noticed that efforts to encourage international acceptance of American culture as a distinctive, worthy addition to the catalog of world cultures were often hampered by cross-cultural missteps and failures. More than most, Cooper understood the process of exploring foreignness as well as the value of the experience, but found that understanding difficult to communicate to less-cosmopolitan audiences. Cooper's cross-cultural engagement is explored in two works that participated in the ongoing transatlantic squabble over the insinuations about U.S. culture in travel writing by Europeans. In Notions of the Americans (1828) and "Point de Bateaux à Vapeur--Une Vision" (1832), Cooper advanced American arguments against the propriety and usefulness of such judgments. Homeward Bound and Home As Found (1838), took these transatlantic discussions to a different level. Remaining staunchly American, Cooper was less interested in defending his country from European "attacks" than in understanding the differences that inspired them; his argument, aimed at Americans, was for a more enlightened U.S. culture--one that had the cosmopolitan skills required to command respect internationally. Cooper's ultimate understanding of "culture" as a moveable category of human difference in The Monikins (1835). Fuller worked for a cosmopolitan American culture that would be able to lead the world for the sake of the progress of humanity. Americans would be simultaneously citizens of the United States and of the world. Through her engagement with other cultures, she sought to fit her own to her ideal. Hers was not a consuming globalism, but a model of international engagement from the ground up. By extending the transcendental opposition to individual conformity to the cultural scale, Fuller hoped that thinking Americans would learn to benefit from the "variety" that surrounded them. In her writing and by her example, she shifted the focus of travel from place to people, urging Americans to travel not only to see foreign places but to meet foreign people and immerse themselves in foreign points of view. She relates her impressions of Native Americans as foreigners who suffer from Americans' failure to see them as a people worthy of respectful engagement, and her desire that her country not repeat that mistake in dealing with other nations. In her first significant travel experience, which exposed her to immigrant settlers and Indian communities, she discovered her interest in learning about and forming relationships with groups of people who were different from her, displaying not only cosmopolitan curiosity but cosmopolitan willingness to put herself forward into the unknown. Her years of study of foreign language and arts had left her better prepared to make meaningful connections there. As a woman she felt especially well-positioned to practice a cosmopolitanism that was its own kind of revolution
Thesis (PhD) — Boston College, 2011
Submitted to: Boston College. Graduate School of Arts and Sciences
Discipline: English
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Eriksson, Viktor. "Cosmopolitanism as a Demand of Justice." Thesis, Uppsala universitet, Filosofiska institutionen, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-356686.
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Hill, Ulrike Ina. "Mathilde Blind's contribution to Victorian cosmopolitanism." Thesis, University of Exeter, 2015. http://hdl.handle.net/10871/17535.
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Blind's autonomous cosmopolitanism is in four distinct layers. The first layer is her unusual everyday family background in the transition from Jewish tradition to the life of European revolutionaries in the 1840s and exile in Britain. The second layer is Blind's mental and moral development under Friederike's care and educational guidance according to the German concept of Bildung. The third layer comes from Mazzini's challenge for Blind to critically evaluate her German cultural heritage and the moral danger in the well-intended German concept of self-cultivation. Blind derives the fourth layer of her autonomous cosmopolitanism from Darwin's theory of evolution and Buckle's argument for a scientific approach to history. Darwin's theory of evolution by natural selection postulates sexual autonomy of the individual organism as a pre-condition for evolution by natural selection. Buckle's argument for a scientific approach to the study of history extends this concept by observing that the variety of geographical conditions around the globe gives rise to a diversity of cultures. The concept of social evolution is then anchored in the nature of interdependence between the individual and her society as it changes over time. Overall, my argument is that Blind's contribution to Victorian cosmopolitanism is to write about controversial subjects and to transcend ideological polarizations. She does this by transferring socio-political topics from the public domain into the intimacy of making "an immediate sensuous contact" with the individual reader. Her aim is to touch her reader's heart and to trust in her reader's ability and social will to care rather than to teach her about the individual poet's particular ideas of what should be done to solve problems.
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Saroukhani, Henghameh. "Cosmopolitanism and contemporary black British writing." Thesis, University of Leeds, 2014. http://etheses.whiterose.ac.uk/8404/.
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This thesis critically explores the conjunction of cosmopolitanism and contemporary black British writing, a hitherto little acknowledged field of investigation. I argue that a problematic lacuna exists within black British literary scholarship, which renders theoretical and textual engagements with cosmopolitanism as incommensurable with the “authentically” located political and discursive formation of black Britain. This thesis proposes that an examination of cosmopolitanism within the study of black British writing remains both vital and crucially generative for the field. I formulate cosmopolitanism as a critical praxis and expression of a certain aesthetic modality that captures the provocative ways in which twenty-first-century black British authors have uncovered translocal, outer-national and cross-cultural histories of alliance in their work. The writers examined in this thesis – whose work ranges across established and innovative cultural forms – resource the past as a means to compose their particular literary enunciations of cosmopolitanism. Each writer imagines a specific “sign of history” (in Jean-François Lyotard’s usage) that reconstitutes the recent past in the service of excavating distinctive cosmopolitan histories, affinities and opportunities. The chapters in this thesis, which are organized around three pivotal historical signs (1948; 1981/1982; 1989), closely examine the work of James Berry, Andrea Levy, Alex Wheatle, Linton Kwesi Johnson, Zadie Smith, Mike Phillips and Bernardine Evaristo. By delineating how these writers envision historically inspired worldly imaginaries (whether in pejorative or salutary ways), I offer a critical revaluation of black British writing, one that enables new interpretative avenues from which to appraise and critique the field’s burgeoning cosmopolitanism.
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Albrecht, Andrea. "Kosmopolitismus : Weltbürgerdiskurse in Literatur, Philosophie und Publizistik um 1800 /." Berlin ; New York : W. de Gruyter, 2005. http://www.loc.gov/catdir/toc/fy0607/2005421938.html.
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MANTHALU, CHIKUMBUTSO. "Reconciling Cosmopolitanism and Nationalism in Global Justice." Thesis, Linköping University, Centre for Applied Ethics, 2009. http://urn.kb.se/resolve?urn=urn:nbn:se:liu:diva-19524.
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In exploring how to decisively address global poverty the question of what should be the content of nations’ global justice duties has been debatable. Nationalism has usually been regarded as incompatible with cosmopolitanism. It is against extending principles of social justice to the entire globe as cosmopolitanism demands on the grounds that the global context lacks the special attachments that generate national solidarity which is regarded as what ensures distributive justice realizable. For nationalism there cannot be motivation for global distributive justice since this solidarity is only national. As such the nationalist perspective holds that only humanitarian obligations constitute global justice duties. Nationalists also restrict global justice duties to humanitarian assistance due to the fact that nations have a moral obligation to respect another nation’s political culture’s values manifested in the type of national policies they pursue. For nationalists fulfilling the moral requirement of mutual respect of nations’ political cultures would entail letting nations face the consequences of their preferred choices which in some cases lead to poverty. Only when a humanitarian crisis looms do other nations have moral obligations of helping out. Cosmopolitanism agrees with the idea of respecting nations’ right to self-determination and letting nations face consequences of their choices. However it demands the precondition that the background context in which the self-determination is exercised should be just and fair. This demands that before nations respect poor nations’ political cultures the global cooperation which interferes with the exercise of self-determination should be rid of its interference tendencies that negatively restrict nations’ choices. It further demands that nations’ political cultures that are harmful to individuals by subjecting them to poverty ought to be reformed. What cosmopolitanism demands is that there should be a new understanding of nationalism with respect to the individual as the ultimate unit of moral concern. It also regards the lack of solidarity on the globe context as a resolvable challenge that would be faced in the implementation of global justice in the non-ideal real life. It does not in any way invalidate the moral worth of cosmopolitan principles of justice.
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Rao, Rahul. "Postcolonial cosmopolitanism : between home and the world." Thesis, University of Oxford, 2008. http://ora.ox.ac.uk/objects/uuid:6eb91e22-9563-49a2-be2b-402a4edd99b5.
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The thesis aims to address criticisms of cosmopolitanism that characterise it as an elite discourse, by exploring the role that it might play in Third World resistance movements. In doing so, it complicates the landscape of international normative theory, which has traditionally been mapped as a debate between cosmopolitanism and communitarianism. Part I of the thesis argues that cosmopolitanism and communitarianism can function as languages in which First and Third World states respectively justify exercises of power that impede the self-determination of Third World societies. These discourses of power frame the condition of postcoloniality, which might be understood – borrowing the terminology of International Society theorists – as an entrapment of Third World societies between 'coercive solidarism' and 'authoritarian pluralism'. A normative worldview committed to enhancing the scope for self-determination of such societies must be critical of the production of both external and internal environments that are hostile to the enjoyment of self-determination by Third World peoples. Part II of the thesis explores the political challenges of sustaining such a critique by studying four theorists of resistance who perceive themselves as manoeuvring between hostile external and internal environments. It analyses the political thought of Rabindranath Tagore and Edward Said, who were both leading figures of anti-colonial nationalist movements but also fierce critics of nationalism. It also studies the activism of two leaders in the field of 'anti-globalisation' protest – Subcomandante Marcos of the Zapatistas in Mexico and Professor Nanjundaswamy of the Karnataka State Farmers' Association in India – who struggle against both national elites and global capital. Part II concludes that if resistance in the condition of postcoloniality must grapple simultaneously with both a hostile 'outside' and 'inside', it must speak in mixed registers of universalism and particularity. Cumulatively, the thesis demonstrates that the language of common humanity operates in ways that are both oppressive and emancipatory, just as the language of community is a source of both repression and refuge. Normative theory that does not seek to hold both in tension fails the needs of our non-ideal world.
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Shoji, Hitomi. "The cosmopolitanism of Arthur Symons, 1880-1910." Thesis, King's College London (University of London), 2013. https://kclpure.kcl.ac.uk/portal/en/theses/the-cosmopolitanism-of-arthur-symons-18801910(9dfc53ed-cc3d-4251-a8cf-40a58e9b39c6).html.
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The aim of my thesis is to identify the cosmopolitanism of Arthur Symons (1865-1945) for the re-evaluation of his works, including travel essays, fiction writing, and his editorship of The Savoy magazine. As one of the crucial leaders of the Victorian fin-de-siècle literary scene, Symons has been discussed in various contexts, such as decadence, impressionism, symbolism, and modernism. From these approaches, I focus on the ‘cosmopolitan’ aspect in him that is consistently found throughout his career. Chapter 1 explores the background of Symons’s borderless travelling style, and argues the series of travel essays on Venice that reveal his awareness of the fictitious nature of Western Orientalism. The favourable descriptions of the multicultural sphere as mosaics of different pieces are surely linkable to the current discussion on globalization. Chapter 2 discusses ‘flâneur poet’ Symons’s ‘aesthetic cosmopolitanism’, focusing on his description of the metropolitan, hybrid view of London with an anonymous crowd. Chapter 3 re-evaluates his 8 editorship of The Savoy (Jan-Dec 1896), because this periodical venture is an important example of Symons putting his cosmopolitan ideals into practice as an editorial policy. He made every effort to offer an international literary intersection on the pages of the magazine, and this experience later brought the publication of The Symbolist Movement in Literature (1899), his most internationally successful work. Chapter 4 analyses Spiritual Adventures (1905) as an example of the ambivalence of the cosmopolitanism Symons notices, which appears as the symbolism of water in Spiritual Adventures (1905). Finally, Symons’s cosmopolitanism is not a forceful persuasion to seek monotonous unity like a ‘cosmopolitan law’. Rather, it is a voice to invite us to see the world from a new perspective, one where every individual can coexist, side by side, without losing her/his own identity. Such a humble cosmopolitanism cannot bring dramatic, rapid change to the world-view. However, in a longer span, it will not be powerless. We can surely find this sincere hope in Symons. He exhibits the possibility of aesthetic cosmopolitanism to the future, rewriting the stereotypical impression of Victorian literature as the representation of Western Imperialism.
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Haji-Mohamad, Siti Mazidah Binti. "Rooted Muslim cosmopolitanism : an ethnographic study of Malay Malaysian students' cultivation and performance of cosmopolitanism on Facebook and offline." Thesis, Durham University, 2014. http://etheses.dur.ac.uk/10871/.
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This thesis analyses the potential of Facebook as well as offline social interactions and experiences in cultivating cosmopolitan sensibilities and the performance of cosmopolitanism in both online and offline spaces. Cosmopolitanism has received immense attention in academia but its discourse is slow to incorporate everyday online experiences. In today’s world, when the use of social network sites such as Facebook have become commonplace, it is imperative that use of such a site, and its ensuing experiences, be included in the field of cosmopolitanism studies. This thesis contends for its inclusion and has chosen Facebook as the site from which to study UK-based Malay Malaysian students’ online experiences, in order to investigate the potential of the site in cultivating the students’ cosmopolitan sensibilities and cosmopolitan performances together with the students’ offline experiences. This thesis emphasises the need for the voices of the individuals to be heard, and their experiences to be understood within their own contexts. By capturing their voices, the nuances in their use of the site, their cosmopolitan sensibilities and performances could be obtained. To achieve this, an ethnographic approach that employed semi-structured interviews and online observation is used. This research has captured the voices of the respondents and found a specific form of cosmopolitanism that is influenced by their dominant Malay Muslim context, so creating what this thesis author has labelled as rooted Muslim cosmopolitanism. This concept refers to a form of cosmopolitanism rooted in the students’ Malay Muslim identity; the online and offline contexts they are in which are a replication of the host society’s contexts and their own home contexts. The discussion centres on the students’ negotiation of Malay Muslim identities in both online and offline contexts. This thesis contributes a different angle to the understanding of cultural religious cosmopolitanism for Malaysian and the general cosmopolitanism discourse, through a number of elements including: online experiences, international students as cosmopolitan actors and everyday experiences. An analytical framework was employed that separates cosmopolitan sensibilities and performance by using the six dynamics of online cosmopolitanism: self-reflexivity; motivation; affordances and features; self-disclosure and self-censorship; collapsed contexts and audience; and privacy, as well as a call for rethinking what cosmopolitanism and cosmopolitan are.
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PeÌcoud, Antoine. "Ethnicity, multiculturalism and cosmopolitanism in Berlin's 'Turkish economy'." Thesis, University of Oxford, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.249860.
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Sokolowski, Asaf Zeev. "A breakdown of cosmopolitanism : self, state and nation." Thesis, University of Edinburgh, 2008. http://hdl.handle.net/1842/2647.
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In this study in political theory I challenge the way in which national identity and liberalism are traditionally counterposed, by arguing that this opposition does not of existence rooted in time and space. On the proposed understanding, Locke’s position is a reaction to Hobbes’s demand for the complete surrender of individual particularity in exchange for an immutable state of perfect stability. It is argued that Locke appreciates the requirement of stability for generating future-oriented motivations in individuals, but exhibits a more humble approach to the human capacity to rule its own existence. The unbound autonomy to take charge of reality that Hobbes grants to humanity is replaced by a constrained ability to administer its existence within the corporeal confines of time and space. It is argued that the timespace constraints that Locke insists are metaphysically inherent to humankind, conflict with the boundary-free assumptions of cosmopolitanism. Conversely, it is maintained, Hobbes’s radical argument for dislodging humankind from spatiotemporal constraints serves as a platform for a cosmopolitan outlook, albeit a markedly authoritarian one. obtain in the work of one of the key figures in liberal thought, John Locke. This controversial assertion is supported by arguing that the conventional reading of Locke is tainted by Hobbesean preconceptions. Rejecting the view that Locke builds upon, or enhances, Hobbes’s position, this thesis instead maintains that Locke is replying to, and moreover divorcing himself from Hobbes. Thus Locke’s stance is portrayed as a distinctive and far more substantial contribution to political theory than he has traditionally been credited with. Furthermore, the distancing of Locke from Hobbes serves to expose the roots of the misconception of Locke’s political thought as a precursor of, and foundation for, a boundary-free cosmopolitanism. It is argued here that Locke’s political theory has become entangled with Hobbes’s due to a lack of attention to the formative relation between metaphysics and politics in their thought. This has obscured the metaphysical foundation of the social problem they are attempting to resolve, reducing it to the language of a clash of conflicting interests, so that the difference between their political prescriptions is presumed merely to echo the different degrees of potential conflict they observe, rather than being a substantive difference. The conventional framing of such conflict as a security problem, a concern for the harm of one’s person and possessions, is replaced here with that of an insecurity problem: an anxiety about the inability to identify regular rules that attach attributes, including possessions, to persons. In social terms, the future having not been secured, it cannot be trusted to connect with the past and present in a continuum. On the interpretation proposed here, Locke and Hobbes offer radically different measures for the artificial generation of this ‘continuum’. Their divergence concerns the degree of control they assume political solutions can exert over the social parallel of the metaphysical ‘continuum’ problem. It is maintained that Hobbes proposes to reverse the causes of anxiety about the future by artificially generating a constant environment, detached from the fluctuations inherent to a mode.
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Ulas, Luke. "Realising cosmopolitanism : the role of a world state." Thesis, London School of Economics and Political Science (University of London), 2013. http://etheses.lse.ac.uk/809/.
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The central claim of this work is straightforward: if one endorses cosmopolitan principles of distributive justice, then one ought also to be a world statist. This is not the generally held view. Institutionally, cosmopolitans have tended to endorse – when they have endorsed any particular institutions at all – either modified and enhanced versions of today's domestic state system, or ‘intermediary’ institutional constructs that are conceptualised as sitting apart from both the domestic state system and a world state. I aim to demonstrate that, from a cosmopolitan perspective, these are inferior alternatives, and to make the case for a federal world state. The point of such a project is to confront cosmopolitan moral theory with its radical institutional implications, which its proponents have often ignored or resisted. In making this argument, after underlining conceptual and empirical difficulties for the idea of ‘cosmopolitan law’ without strong central government, I pay extended attention to what has been described as cosmopolitanism’s ‘solidarity problem’, which recognises that there is currently little appetite among the global population for distributing resources or otherwise changing behaviours and practices so as to realise cosmopolitan distributive principles. I consider three approaches to this problem: the possibility of the principled transformation of domestic states; the development of a sense of global community; and an emphasis upon the harnessing of self-interested motivations. In each case I demonstrate the importance of the transcendence of the domestic state system, and global political integration. Thereafter, I directly address various ‘intermediary’ institutional prescriptions, arguing that in many respects they are less clearly distinguishable from a world state than their authors believe, and that where they are distinguishable this represents a disadvantage with respect to the realisation of cosmopolitan ends when compared to a world state. Finally, I consider and reject a range of common critiques of the world state itself, while emphasising that many of these critiques in fact function as critiques of cosmopolitan distributive theory, rendering them unavailable to the cosmopolitan theorists who are my intended audience.
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Dineen, Katy. "A non-contingent concept of connectedness for cosmopolitanism." Thesis, London School of Economics and Political Science (University of London), 2011. http://etheses.lse.ac.uk/177/.
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My aim, in this thesis, is to criticise what I see to be a theme in contemporary cosmopolitanism, and suggest a new direction for such theorizing to follow. That theme is the placement of empirical considerations at the very centre of cosmopolitan theorizing. It seems at times that many cosmopolitans look around them, see something they find deeply unsettling (i.e. global poverty and/or inequality), and this moves them to theorize cosmopolitan obligations into being. I will argue against this kind of approach. I believe this ‘pragmatic turn’ to be damaging to cosmopolitanism. The starting point of these cosmopolitanisms seems to affect those theories, and makes suspect the implied obligations. It would be better if premises and presuppositions that were neutral with respect to these cosmopolitan obligations could imply such obligations. Furthermore, I will argue that a modestly metaphysical Kantianism can give us such neutral starting points. My interpretation of Kant centres on his ideas concerning moral agency, and will be metaphysical: the relevant ideas may be said of all relevant agents at all times, cannot be experienced through empirical investigation, and cannot be proved by theoretical deduction. Nevertheless, I will argue that my Kantian interpretation gives forth a modest metaphysics, insofar as the warrant we have to assert metaphysical claims is not given to us by speculative or theoretical reason, but rather by our practical reason. In particular, I will argue that, from a cosmopolitan perspective, a metaphysical, but also modest, interpretation of imperfection and freedom may be very useful
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Hiebert, Matthew. "Transoceanic Canada : the regional cosmopolitanism of George Woodcock." Thesis, University of British Columbia, 2013. http://hdl.handle.net/2429/44780.
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Through a critical examination of his oeuvre in relation to his transoceanic geographical and intellectual mobility, this dissertation argues that George Woodcock (1912-1995) articulates and applies a normative and methodological approach I term "regional cosmopolitanism". I trace the development of this philosophy from its germination in London's thirties and forties, when Woodcock drifted from the poetics of the "Auden generation" towards the anti-imperialism of Mahatma Gandhi and the anarchist aesthetic modernism of Sir Herbert Read. I show how these connected influences--and those also of Mulk Raj Anand, Marie-Louise Berneri, Prince Peter Kropotkin, George Orwell, and French Surrealism--affected Woodcock's critical engagements via print and radio with the Canadian cultural landscape of the Cold War and its concurrent countercultural long sixties. Woodcock's dynamic and dialectical understanding of the relationship between literature and society produced a key intervention in the development of Canadian literature and its critical study leading up to the establishment of the Canada Council and the groundbreaking journal "Canadian Literature". Through his research and travels in India--where he established relations with the exiled Dalai Lama and major figures of an independent English Indian literature--Woodcock relinquished the universalism of his modernist heritage in practising, as I show, a postcolonial and postmodern situated critical cosmopolitanism that advocates globally relevant regional culture as the interplay of various traditions shaped by specific geographies. I account for the relationships that pertain between this cosmopolitanism and the theories of the other most prominent Canadian cultural critics of the period, Northrop Frye and Marshall McLuhan. Woodcock's regional cosmopolitanism, advancing a culturally and politically confederate country as first established by Canadian Aboriginal civilizations, charged the ascending Romantic nationalism of the period with imperialism. As a theory of "common ground" fostering participatory agency for the post-national global village, regional cosmopolitanism offers an alternative to multiculturalism and Western humanist models of organization associated with neoliberalism.
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Rogers, Sarah A. (Sarah Anne). "Postwar art and historical roots of Beirut's cosmopolitanism." Thesis, Massachusetts Institute of Technology, 2008. http://hdl.handle.net/1721.1/45935.
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Thesis (Ph. D.)--Massachusetts Institute of Technology, Dept. of Architecture, 2008.Includes bibliographical references (v. 2, leaves 304-316).
This dissertation charts the production of Lebanese cosmopolitanism from the nineteenth century to the present, examining how this putatively national trait is established through the visual arts. It contends that in order to understand the strategies of a group of artists who have come to represent artistic production in the aftermath of the Lebanese civil war (1975-1990), we must consider the historical formation and failures of Lebanese cosmopolitanism as a national myth. The end of the civil war coincided with a period of celebratory globalism in the art market, and in the following decade postwar artists from Beirut garnered the attention of the western art world. Exhibition catalogues and critical reviews alike characterized this body of work as emerging out a tabula rasa for the visual arts: no audience, no institutions, and no markets. This dissertation argues instead that the postwar generation did not develop out of a historical eclipse created by the civil war, but is part of the much longer history of Lebanese cosmopolitanism. By resituating the postwar generation within this history, we can understand the mechanisms by which the western art world fabricates a mythology of a local art. Tracking Beirut's transition from under the Ottoman Empire and French Mandate to an independent capital besieged by civil war through to the postwar period, I identify those moments when the project of defining Lebanese art comes to the forefront.
(cont.) Integrating an analysis of art works, archival material, institutional histories, and art historical narratives this dissertation suggests that the relationships between the terms cosmopolitan, national, and art are socially constituted and discursively produced. Rather than the innate outgrowth of the independent nation state of Lebanon, cosmopolitanism in this context is revealed as an ideological tools used to entrench internal ethnic boundaries, referencing a particular correlation between Lebanon and Europe, and constructing a national vision historically tied to the Maronite Church of Mount Lebanon. Contextualizing the postwar generation within this longer history allows for an understanding of the broader processes by which history is either made present or obscured in the intersecting imaginative geographies mapped into Lebanon.
by Sarah A. Rogers.
Ph.D.
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Stimie, Annemie. "Cosmopolitanism in early Afrikaans music historiography, 1910-1948." Thesis, Stellenbosch : University of Stellenbosch, 2010. http://hdl.handle.net/10019.1/5361.
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Thesis (MMus (Music))--University of Stellenbosch, 2010.ENGLISH ABSTRACT: Current musicological discourses in South Africa seldom engage with Afrikaans content and contributions, even though there is an acknowledged large body of writing on music in Afrikaans. These writings could significantly inform music and general historiographies in South Africa. This study discusses music-related articles in the following Afrikaans magazines and newspapers of the early twentieth century: Die Brandwag (1910-1921), Die Burger (1915-1948), Die Huisgenoot (1916-1948), Die Nuwe Brandwag (1929-1933), Die Brandwag (1937-1948) and Die Transvaler (1937-1948). The subject matter of a large proportion of these music-related articles comprises the history of Western European music. This includes biographies of composers and histories of stylistic periods, genres and instruments. Despite the physical distance between Europe and Africa, Afrikaners‘ attraction to Europe borders at times on a feeling of belonging to this tradition. This cosmopolitan notion of belonging has received little attention compared to themes of race, language and nationalism in twentieth-century South African historiography. A neglected Afrikaans discourse on music, however, presents an opportunity to explore the possibilities of cosmopolitanism in a further interpretation of Afrikaner identity and understanding of South African history. It is for this reason that the current study is primarily concerned with tracing the role of musical discourse in Afrikaner society between 1910 and 1948 by investigating notions of cosmopolitanism. The two theoretical strands of cosmopolitanism that will guide this study concern the work of Friedrich Meinecke (an early twentieth-century German scholar), and Kwame Anthony Appiah (who is still active in the field of philosophy). Meinecke‘s work is mainly concerned with the role cosmopolitan values played in the development of the National State, with specific reference to Germany from the late eighteenth century to the late nineteenth century. What attracts Appiah to cosmopolitanism is the freedom it provides for the individual to create her own identity. To be a citizen of the world need not be a rootless existence, but allows anyone to be a patriot of the country of her own choice. Meinecke‘s and Appiah‘s theories of cosmopolitanism, and their different positioning of the intersecting points between the spheres of the individual, the nation and the globe, will provide two theoretical frameworks informing the present author‘s attempt to interpret some of the materials collated for this study. The present writer believes that cosmopolitanism will prove an appropriate theory to uncover some elements of Afrikaner identity that has hitherto been ignored.
AFRIKAANSE OPSOMMING: Ten spyte van die omvang van Afrikaanse tekste oor musiek is daar in die hedendaagse tyd min musiekwetenskaplike diskoerse in Suid-Afrika wat bemoeienis maak met inhoude en bydraes wat in Afrikaans gemaak is. Hierdie Afrikaanse tekste besit die potensiaal om nie net musiekhistoriografie nie, maar ook algemene historiografie in Suid-Afrika meer geskakeerd in te klee. Die studie handel oor die musiekartikels in die volgende Afrikaanse tydskrifte en dagblaaie van die vroeg twintigste eeu: Die Brandwag (1910-1921), Die Burger (1915-1948), Die Huisgenoot (1916-1948), Die Nuwe Brandwag (1929-1933), Die Brandwag (1937-1948) en Die Transvaler (1937-1948) 'n Groot gedeelte van hierdie musiekverwante artikels bespreek onderwerpe uit die geskiedenis van Wes-Europese kunsmusiek. Dit sluit onder meer in komponis-biografieë, sowel as geskiedenisse van stilistiese periodes, genres en instrumente. Die Afrikaner se belangstelling in Europa grens soms aan =n gevoel van Europese solidariteit, ten spyte van die fisieke afstand tussen Europa en Afrika. Hierdie kosmopolitiese denkwyse verdwyn dikwels op die agtergrond ten gunste van ander temas soos ras, taal en nasionalisme in twintigste eeuse Suid-Afrikaanse musiekhistoriografie. 'n Verwaarloosde Afrikaanse diskoers oor musiek bied 'n geleentheid om moontlikhede van kosmopolitisme te ondersoek in 'n verdere interpretasie van Afrikaner identiteit en Suid-Afrikaanse geskiedenis. Dit is om hierdie rede dat die huidige studie idees van kosmopolitisme wil ondersoek ten einde die rol van die musiekdiskoers in die Afrikaner gemeenskap tussen 1910 en 1948 te bepaal. Die huidige studie steun op twee teoretiese modelle van kosmopolitisme soos afgelei uit die werk van Friedriech Meinecke ('n Duitse geskiedkundige van die vroeg twintigste eeu) en Kwame Anthony Appiah (hedendaagse filosoof). Meinecke se werk fokus hoofsaaklik op die rol wat kosmopolitiese waardes gespeel het in die ontwikkeling van die nasie-staat, met spesifieke verwysing na Duitsland van die laat agtiende eeu tot die laat negentiende eeu. Wat Appiah aantrek tot die idee van kosmopolitisme is die vryheid wat dit aan die individu bied om haar eie identiteit te skep. Om 'n wêreldburger te wees dui nie noodwendig op 'n ongewortelde bestaan nie, maar laat enigeen toe om 'n patrioot te wees in die land van haar keuse. Meinecke en Appiah se teorieë van kosmopolitisme, hul onderskeie posisionerings van die individu, die nasie en die wêreld en die snypunte tussen hierdie sfere, bied twee teoretiese raamwerke vir die huidige skrywer se interpretasies van die materiaal wat vir hierdie studie versamel is. Die argument word gemaak dat kosmopolitisme 'n gepasde teorie bied om voorheen geïgnoreerde elemente van Afrikaner identiteit te ontbloot.
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Trevenen, Kathryn. "Engaged cosmopolitanism politics beyond and below the nation /." Available to US Hopkins community, 2003. http://wwwlib.umi.com/dissertations/dlnow/3080781.
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Pepper, Angie. "Feminism and global justice : a case for cosmopolitanism." Thesis, University of Sheffield, 2013. http://etheses.whiterose.ac.uk/4174/.
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Cosmopolitanism and statism represent the two dominant theoretical standpoints in the current debate on global distributive justice. Cosmopolitans take individuals to be the primary units of equal moral concern and they advocate the application of principles of distributive justice that are global in scope. By contrast, statists take states to be the primary units of equal moral concern and hold that there can be no principles of distributive global justice, recommending instead weaker duties of assistance. The central claim of this thesis is that feminists should reject statism and be cosmopolitans about global justice. This thesis is divided into four parts. Part I situates this project in the global justice debate and the feminist literature. I begin by introducing some distinctions pertinent to discussions of cosmopolitanism and outlining several approaches to cosmopolitan justice. Following this I sketch the key aims of the feminist agenda being pursued here and argue that my central thesis should appeal to feminists of different theoretical backgrounds. In Part II I offer a feminist critique of statist accounts. This critique involves a critical evaluation of the statist position formulated by John Rawls in The Law of Peoples and a more general argument against statist positions that is based on the work of Susan Moller Okin. Having demonstrated that statism is defective from a feminist perspective, and suggested that cosmopolitanism is better placed to address feminist concerns, in Part III I anticipate two feminist objections to cosmopolitanism: (1) cosmopolitan approaches necessarily rely on inaccurate general claims about women; and (2) cosmopolitan approaches represent a form of Western cultural imperialism. I argue that the feminist cosmopolitan can be sensitive to these concerns without abandoning either their feminist or cosmopolitan commitments. Finally, in Part IV, I make some tentative suggestions about the types of cosmopolitanism best equipped to meet the feminist aims outlined in Part I.
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Angelopoulou, Maria. "Cosmopolitanism in Europe-in-crisis : the cases of the EU, Greece and Turkey." Thesis, University of St Andrews, 2014. http://hdl.handle.net/10023/10375.
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Adopting a critical cosmopolitan outlook the thesis identifies a constructive engagement with the European project at a time when the crisis of the Euro-zone is still threatening the very existence of the European Union. The purpose of the study is to determine whether cosmopolitanism is feasible in Europe. I argue that the EU can be conceived as a catalyst of cosmopolitanism without being cosmopolitan per se due its so far limited internal and external contexts of cosmopolitanism. In the case of the EU's limited inner cosmopolitanism, I seek cosmopolitan alternatives for the EU to overcome the crisis on the basis of an institutional and civil society analysis within the conceptual framework of cosmopolitan democracy. Instead of adopting the terminology of governance either for or by the people, my cosmopolitan approach focuses on governance with the people. The case of Greece is of utmost importance for my research as it reveals the causes and gravity of the crisis. It also broadens the empirical basis of cosmopolitan studies by embodying both the dynamics and challenges posed to cosmopolitanism which are exemplified in the paradoxes provoked; on the one hand there is aggravation of (fascist) nationalism and domination of economics on politics perhaps leading to Greece's de- Europeanisation; on the other hand the dynamics of a paradigm shift towards a post-crisis cosmopolitanism are revealed. That kind of cosmopolitanism needs to take under consideration the role of contestation and to redefine its position in the era of global capitalism for the confrontation of the crisis. In the case of the EU's limited external cosmopolitanism, my analysis of Turkey's possible impact on the EU and the reverse aims to demonstrate that Turkey's integration can contribute to the formation of a cosmopolitan, post-Western EU and post-national Turkey. What is of crucial importance for both cosmopolitan and Europeanisation studies is that the endogenous process of change within Turkey which is interlocking with the external dynamics of the EU may potentially lead to a distinctive ‘hybrid' type of cosmopolitanisation neither merely European nor simply Asian. The conclusions drawn from this multiple case study suggest that the current crisis may open new meanings for cosmopolitanism in Europe.
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Sculos, Bryant William. "Worlds Ahead?: On the Dialectics of Cosmopolitanism and Postcapitalism." FIU Digital Commons, 2017. http://digitalcommons.fiu.edu/etd/3195.
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This dissertation argues that the major theories of global justice (specifically within the cosmopolitan tradition) have missed an important aspect of capitalism in their attempts to deal with the most pernicious effects of the global economic system. This is not merely a left critique of cosmopolitanism (though it is certainly that as well), but its fundamental contribution is that it applies the insights of Frankfurt School Critical Theorist Theodor Adorno’s negative dialectics to offer an internal critique of cosmopolitanism. As it stands, much of the global justice and cosmopolitanism literature takes global capitalism as an unsurpassable and a foundationally unproblematic system, often ignoring completely the relationship between the psycho-socially conditioned ideological aspects of capitalism and the horizon of achievable politics and social development. Using the philosophies and social theories of Adorno and Erich Fromm, I argue that there is a crucial psycho-social dimension to capitalism, or capitalistic mentality—represented in and functionally reproduced by transnational capitalism—that undermines the political aspirations of normative theories of cosmopolitanism, on their own terms.
The project concludes with an exploration of Marxist, neo-Marxist, and post-Marxist theories as a potential source of alternatives to address the flaws within cosmopolitanism with respect to its general acceptance and under-theorizing of capitalism. The conclusion reached here is that even these radical approaches fail to take into account the near-pervasive influence of capitalism on the minds of radicals and activists working for progressive change or simply reject the potentials contained in existing avenues for global political and economic change (something which the cosmopolitan theories explored in earlier chapters do not do). Based again on the work of Adorno and Fromm, this dissertation argues that the best path forward, practically and theoretically, is by engaging cosmopolitanism and neo-/post-Marxism productively around this concept of the capitalistic mentality, building towards a praxeological theory of postcapitalist cosmopolitanism framed by a negative dialectical resuscitation of the concepts of class struggle and unlimited democracy. This postcapitalist cosmopolitanism emphasizes non-exploitative economic and political relations, cooperation, compassion, sustainability, and a participatory-democratic civic culture.
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Sullivan, John F. II. "Contemplating Convivencia: Cosmopolitanism, Exclusivism and Religious Identity in Iberia." Digital Archive @ GSU, 2012. http://digitalarchive.gsu.edu/rs_theses/43.
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Visigothic Hispania, Islamicate al-Andalus and Christian Spain are names representing three scriptural monotheistic civilizations in Iberia. Al-Andalus has stood apart from this list by representing a time and a place of convivencia in which Christians, Jews and Muslims cooperated and coexisted. Why and how the Islamicate civilization in al-Andalus differed from the Visigoths or the Spanish, despite all three sharing a religious orientation is an historical puzzle. By exploring the legal status of Jews within the legal regimes of Christian Rome and Visigothic Hispania, this thesis will suggest that it is cosmopolitanism and its converse exclusivism that best explain concepts of convivencia or coexistence in the face of religious diversity.
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Valentini, Laura. "Global justice : cosmopolitanism, social liberalism, and the coercion view." Thesis, University College London (University of London), 2008. http://discovery.ucl.ac.uk/17234/.
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This thesis addresses a central question in the current philosophical debate on global justice: Can Rawlsian liberal principles of justice be coherently extended from the domestic to the global arena? My discussion of this question –which I call the 'question of extension' - is subdivided into three parts. In parts I and II, I critically analyse the two most prominent existing answers to it: the positive answer, championed by so-called cosmopolitans, and the negative one, championed by so-called social liberals. I show that these two answers encounter theoretical as well as practical difficulties, and argue that their inadequacies are traceable to methodological flaws in the two outlooks supporting them. In part Ill, I attempt to elaborate a new answer to the question of extension that avoids the theoretical and practical difficulties identified in parts I and II. Taking the lead from recent contributions to the global justice debate, I develop a deontological coercion-based approach to global justice. On this approach, principles of justice - at any level, global or domestic - place limits on how people may permissibly coerce one another (i.e., on how they may constrain one another's freedom) and apply to both interactional (direct) and systemic (indirect) coercion. I argue that this approach steers a middle course between cosmopolitanism and social liberalism without reproducing their difficulties, and provides a principled answer to the question of extension. On this 'coercion view', the applicability of principles of justice to the global arena depends on whether, and if so, how, coercion is exercised beyond state borders.
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De, Magalhães Marta Sofia R. A. "Another Bahia : cosmopolitanism, violence and sovereignty in Salvador, Brazil." Thesis, University of Cambridge, 2006. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.446174.
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Murray, Don Charles. "Cosmopolitanism and conflict-related education: The normative philosophy of cosmopolitanism as examined through the conflict-related education site of the Philippine-American conflict." Miami University / OhioLINK, 2021. http://rave.ohiolink.edu/etdc/view?acc_num=miami1622558189254457.
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Altmaier, Catherine. "The Gospel of Cosmopolitanism: Conflict Resolution in Barbara Kingsolver's Fiction." TopSCHOLAR®, 2006. http://digitalcommons.wku.edu/theses/439.
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Despite Barbara Kingsolver's ability to create unique characters and storylines, two factors remain constant throughout each of her novels: strong female protagonists and conflict resolution. Though conflict exists in almost all fiction, the way that Kingsolver's characters deal with their situations often speaks louder than any other aspect of her writing. Moreover, though her characters often vary wildly from story to story, their methods of conflict resolution seem to undoubtedly connect them. Through her continuing desire to emphasize "the question of individualism and communal identity," {Reading Group Guides) Kingsolver often promotes the ideas of cosmopolitanism, which have recently been articulated by Kwame Anthony Appiah in his book Cosmopolitanism: Ethics in a World of Strangers. Appiah argues that cosmopolitanism can be represented by two main ideas: "One is the idea that we have obligations to others, obligations that stretch beyond those to whom we are related by the ties of kith and kind, or even the more formal ties of a shared citizenship," while the other is "that we take seriously the value not just of human life but of particular human lives, which means taking an interest in the practices and beliefs that lend them significance" {Cosmopolitanism xv). Though Appiah presents a compelling rationale for cosmopolitanism in postcolonial international relations, Kingsolver applies the same theories not only to global relationships but to personal conflict as well. While each of Kingsolver's novels could be explored for the theories of cosmopolitanism they demonstrate, The Poisonwood Bible and Prodigal Summer provide the best foundation for an examination of their broad applications of cosmopolitanism. Within The Poisonwood Bible, Orleanna, Leah, Rachel, and Adah Price are forced to deal with the international issues concerning the United States and the Congo, which directly affect their lives, as well as personal conflicts that range from quarrelling sisters to death and divorce. Throughout each struggle they face, they regularly apply at least one aspect of cosmopolitanism. Moreover, their most effective moments of conflict resolution come when they more precisely adhere to the tenets of cosmopolitanism. In Prodigal Summer, however, Kingsolver is primarily exploring the use of cosmopolitanism in more personal matters through the story of Lusa Landowski Widener. Though Lusa is not involved with any kind of international politics, it is the ideologies behind cosmopolitanism that allows her to reclaim her life after the loss of her husband while taking responsibility for her choices and becoming more accepting of those she does not understand. Appiah argues that, "A tenable global ethics has to temper a respect for difference with a respect for the freedom of actual human beings to make their own choices" ("Case" 30). Though Kingsolver would agree, she would further contend that such an idea should be more than a doctrine of "global ethics." Instead, cosmopolitanism should be applied to common, every day decisions in order to make greater change in the world. In The Poisonwood Bible and Prodigal Summer, Kingsolver demonstrates the efficacy of such an application of cosmopolitanism.
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Kenny, Thomas. "Ignatian Cosmopolitanism : Educating to the Frontiers of Depth and Universality." Thesis, Boston College, 2010. http://hdl.handle.net/2345/2477.
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Thesis advisor: Margaret GuiderIn July of 2009, Adolfo Nicolas, SJ, the Superior General of the Society of Jesus, spoke about the role of Jesuit education in a rapidly changing world. In an address to Jesuit university deans and presidents, Nicolas noted two emerging frontiers in education: the frontier of depth and the frontier of universality. Students gain depth when the education they receive helps them “decide from inside” or be people of discernment. A Jesuit education on the frontier of universality provides students with an “Ignatian sense of breadth of belonging and wideness of concern and responsibility.” His remarks, based in part on the writings of the Jesuit’s 35th General Congregation (GC 35), offer a direction and framework for my research. This paper seeks to articulate just what is meant by Nicolas words, examining how the Society has carried out this mission and how this mission might best be appropriated in Jesuit colleges and universities given the contemporary globalized culture
Thesis (STL) — Boston College, 2010
Submitted to: Boston College. School of Theology and Ministry
Discipline: Sacred Theology
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Mills, Laura. "Post-9/11 American cultural diplomacy : the impossibility of cosmopolitanism." Thesis, Queen's University Belfast, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.675453.
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The aftermath of the September 11th 2001 attacks has seen increased interest in US cultural diplomacy; however, IR analyses thus far have largely come from the mainstream, with the discourse of soft power particularly dominating the discipline. This thesis provides a much-needed critical purchase through a poststructuralist IR approach, notably a framework of performativity and governmentality. In particular, by using a global governmentality approach, this thesis orients global politics in two under-analysed areas of enquiry in IR - the cultural and the everyday. By exploring the everyday social relations, mundane practices and human (inter)actions of three cultural exchange programmes launched after 9/11 - YES, SportsUnited, and Film Forward - this thesis interrogates how exchange participants are produced as political subjects and how their performances of particular identities partake in a global geopolitical enactment that is manifested in US cultural diplomacy programmes. This research contends that post-9/11 American cultural diplomacy is constructed within a primarily cosmopolitan vision and that the cosmopolitanism embedded in these cultural exchange programmes is far from benign. It sells itself as universal when in fact it is saturated with particularities, hierarchical power relations and Othering practices. More specifically, this thesis explores how this cosmopolitanism urges exchange participants to perform particular national and global identities in different ways and at different times and to vacillate effortlessly between the two via certain skills manifested in the production of a particular neoliberal subjectivity. Each programme therefore mobilises different cosmopolitan logics - tolerance, equality, common humanity - through which certain governmental techniques, sh'ategies and tactics seek to produce a particular model subject. This thesis therefore examines how exchange participants are impelled and incentivised or resist and counter these ideal subjectivities. By analysing how the everyday lives of exchange participants are sutured into wider US foreign policy goals, it seeks to add an invigorating contribution to cultural diplomacy and IR scholarship.
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Tang, Tiankai. "Creating mediated cosmopolitanism? : global media flows and the Beijing youth." Thesis, University of Westminster, 2018. https://westminsterresearch.westminster.ac.uk/item/q9481/creating-mediated-cosmopolitanism-global-media-flows-and-the-beijing-youth.
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This thesis aims to explore how the Chinese urban young generation experience different forms of cultural cosmopolitanism through the consumption of growing flows of de-territorialized media products – mainly, but not solely, US-led Western media products, including films and television programmes. It also examines how this generation is negotiating hybrid identities from the perspective of cultural cosmopolitanism, given their strong Chinese cultural influences and constant exposure and consumption of Western media products. Adopting an interdisciplinary approach, the research is designed to be an exploratory, though pioneering work, which also seeks a possible explanation as to what contributes to cultural cosmopolitanism. Drawing on a range of historical sources, the thesis throws light on the causes of cosmopolitanism within the Chinese context and relates it to stability and change in the social environment in China. The empirical part of the research mainly draws from qualitative focus groups and in-depth interviews with 45 Beijing youths, aged between 18 and 30 years, based on the criteria of age, gender, occupation, class, local/non-local and overseas experience. According to the analysis of the data thus collected, the processes that Chinese urban youth engage in while consuming foreign media products are far more complicated than what might be explained as the consequences of globalization. They show different degrees of openness towards foreign - mainly US-led Western media – products and their main motives for consuming these are entertainment, and the fact that such media content is considered of better quality than what is available domestically. During the viewing of such content, it was observed that the youths more or less experience the process of ‘dialogic imagination’. The thesis argues that Chinese urban youth experience a unique form of cosmopolitanism, characterized by self-centered and strategic engagement with foreign media products, consistent with a pattern of openness that can be seen throughout Chinese history. Although cosmopolitan consciousness in a moral sense exists temporarily during the viewing of foreign media products, the thesis suggests, the consumption of such media has rather limited influence and therefore cannot lead to the kind of cosmopolitanism celebrated in Western discourses.
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Shaw, Kristian. "A unified scene? : cosmopolitanism in contemporary British and American fiction." Thesis, Keele University, 2016. http://eprints.keele.ac.uk/3261/.
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The twenty-first century has been marked by an unprecedented intensification in globalisation, transnational mobility and technological change. However, the resulting global interconnectedness reveals the continuation of deeply unequal power structures in world society, often exposing rather than ameliorating cultural imbalances. The emergent globalised condition requires a form of narrative representation that accurately reflects the experience of existing as a constituent member of an interconnected global community. This study of cosmopolitanism in contemporary British and American fiction identifies several authors who demonstrate a willingness to forge new and intensified dialogues between local experience and global flows, and between transnational mobilities and networks of connectivity. Various theories of cosmopolitanism will be examined in order to assess their efficacy in providing direct responses to ways of being-in-relation to others and answering urgent fears surrounding cultural convergence. The five chapters of the study will examine works by David Mitchell, Zadie Smith, Teju Cole, Dave Eggers and Hari Kunzru, and Philip Pullman. By envisioning how society is shaped by the engendering of shared fates brought about by globalisation, the selected fictions by these authors imagine new cosmopolitan modes of belonging and the development of an emergent global consciousness founded on the cross-cultural interdependencies of the post-millennial world. Despite providing unique and divergent perspectives on the contemporary moment, the fictions indicate that cosmopolitical concerns and crises weaken calls for more progressive and productive forms of harmonious global interconnectedness, and retain a scepticism of more utopian discourses. Cultural relations are increasingly mediated through the awareness of inhabiting a shared, but not unified, world. The study will conclude by arguing that the selected fictions point towards the need for an emergent and affirmative cosmopolitics attuned to the diversity and complexity of twenty-first century globality.
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Rozpedowski, Joanna. "Transdiscursive cosmopolitanism : Foucauldian freedom, subjectivity, and the power of resistance." [Tampa, Fla] : University of South Florida, 2009. http://purl.fcla.edu/usf/dc/et/SFE0003094.
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Styer, Matthew F. "Engaging Cosmopolitanism and Multiculturalism: Tolerant Commitments at Home and Abroad." Thesis, The University of Arizona, 2009. http://hdl.handle.net/10150/193012.
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Mutlu, Elvan. "The expansion of Englishness : H. Rider Haggard, Empire and cosmopolitanism." Thesis, University of Kent, 2016. https://kar.kent.ac.uk/57859/.
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Flinn, Stephen Wayne. "Disjointed Cosmopolitanism: Climate Change and Lived Experience in Portland, Oregon." PDXScholar, 2013. https://pdxscholar.library.pdx.edu/open_access_etds/1435.
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Climate change has emerged as one of the most significant issues facing the world. This research endeavored to uncover and describe the lived experience of Portland, Oregon residents in relation to the substantive issue of climate change. The specific purpose of this research was to gain a better understanding of the ways that Portland residents conceive of and communicate about climate change. Utilizing semi-structured phenomenological interviews, particular attention was paid to the culture of Portland residents, their lived experience and how the issue of climate change manifests itself in their everyday experiences. In addition, this particular phenomenological inquiry incorporated elements of auto ethnography by positioning the researcher`s experiences, imagination and intellect at the center of the research endeavor. Multiple themes emerged from the in-depth, descriptive interviews that helped to reveal the structure or essence of the participant`s experience(s). A single meta-theme was identified and informed by contemporary theories such as Cosmopolitanism and the Environmental Justice Paradigm.
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Meyer, Lukas H. "Extending liberal political philosophy : international and intergenerational relations." Thesis, University of Oxford, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.295810.
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Gladu, Jessica. "Living a Cosmopolitan Curriculum: Civic Education, Digital Citizenship, and Urban Priority Schools." Thesis, Université d'Ottawa / University of Ottawa, 2021. http://hdl.handle.net/10393/41605.
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The reason for my research is that youth who experience marginalization do not have their experiences represented in their civics classrooms, which leads to a lack of civic engagement overall (Kane, Ng-A-Fook, Radford & Butler, 2017; Claes, Hooghe, and Stolle, 2009). I identify cosmopolitanism (Hansen, 2010; Banks, 2009; Pinar, 2009) and pedagogies of digital citizenship (Choi, 2016; Coleman, 2008) as potentially useful orientation and processes to better support marginalized youth in Urban Priority High Schools (UPHS). In this study, I use discourse analysis to analyse the “curriculum as plan[ned]” (Ontario Ministry of Education civic curriculum documents) with and against the narrative inquiry of the “lived curriculum” in an Urban Priority High School (Aoki, 1993; 2003).
The findings of my study include that although the Ontario grade 10 civics curriculum (Ontario Ministry of Education, 2018) has possibilities of a cosmopolitan orientation because of some of the language used and concepts introduced in the Citizenship Education Framework and goals, this curriculum cannot be considered cosmopolitan. There are no overall or specific expectations that have students consider their own identity formation and subjectivity (Pinar, 2009), reflective openness (Hansen, 2010), and cultural, national and global identifications (Banks, 2009).
While the curriculum as planned was found to be lacking in expectations that align with cosmopolitanism, the findings of my study underscored how digital citizenship projects that invite students to grapple with issues of significance of the self and the Other open up productive spaces of civic engagement for marginalized students. Digital spaces allowed students to narrate their lived experiences that underscored the significance of embracing a cosmopolitan identity in a mandatory course that otherwise does not serve them and illustrates the urgency of these curriculum opportunities if education is working in the name of equity and supporting each youth to become active citizens.
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Carlsen, Robert. "NO ONE IS ILLEGAL: DECOLONIAL COSMOPOLITANISM, MIGRANT SUBJECTIVITY, AND THE COMMUNICATION OF SOCIAL CHANGE." OpenSIUC, 2018. https://opensiuc.lib.siu.edu/dissertations/1506.
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This study seeks to understand how the migrant rights group No One Is Illegal’s advocacy works to rearticulate migrant subjectivity while furthering our understanding of what it means to communicate critically and ethically as global citizens in the context of postcolonial globality. Informed by critical and postcolonial iterations of cosmopolitan thought and guided by Sobré-Denton and Bardhan’s (2013) notion of cosmopolitan communication and peoplehood, this study offers a rhetorical criticism of No One Is Illegal’s Deportation Is Not Entertainment and Access Without Fear campaigns. With an eye toward identifying how No One Is Illegal works to rearticulate migrant subjectivity in ways not undergirded by the logics of the neoliberal nation-state, I identify rhetorical features within No One Is Illegal’s discourse that reflect an ethical and ecological view of culture and communication and hold the potential for progressive social change. In Deportation Is Not Entertainment, a campaign against the reality television show Border Security: Canada’s Front Line¸I argue that No One Is Illegal advances a rhetoric of emotional and material victimization of undocumented migrants at the hands of Border Security and the Harper government. I further argue that No One Is Illegal positions undocumented migrants as the victims of epistemic violence (Spivak, 1998) through the narrative framing of the television show and the Harper government’s public discourse. In Access Without Fear¸ I argue that No One Is Illegal’s discourse works in three important ways to further the goals of this study. First, I argue No One Is Illegal offers a vernacular articulation of coloniality that challenges normative understandings of Toronto and Canada while articulating an understanding of undocumented migrants as agentive subjects navigating a postcolonial world. Second, I argue No One Is Illegal’s rhetoric asks us to understand belonging in three different ways: belonging as rightful presence (Squire & Darling, 2013), belonging as multiple, and belonging as constituted in relationships as opposed to preexisting cultural categories or legal designations. Third, I argue No One Is Illegal offers a decolonial imaginary where migrant rights are pulled into relation with indigenous rights, environmental degradation, and the workings of global capitalism. This decolonial imaginary asks us to think of self-Other relations in new ways while being projective and outward. In the process, I identify rhetorical features in No One Is Illegal’s advocacy that reflect communication that is world- and Other- oriented, attentive to power, establishes mutuality, and reflects non-oppositional views of difference. This rhetoric, I argue, works to promote social change through fostering an enlarged and transformed imaginary, intercultural empathy, an Other-oriented sense of belonging and a type of coalitional agency, which work to cultivate a sense of cosmopolitan peoplehood in the service of social and global justice.
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Rastogi, Pallavi. "Indianizing England : cosmopolitanism in colonial and post-colonial narratives of travel /." Thesis, Connect to Dissertations & Theses @ Tufts University, 2002.
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Thesis (Ph.D.)--Tufts University, 2002.Advisers: Joseph Litvak; Modhumita Roy. Submitted to the Dept. of English. Includes bibliographical references (leaves 244-258). Access restricted to members of the Tufts University community. Also available via the World Wide Web;