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"Contemporary Cosmopolitanism is the first, much-needed, introduction to contemporary political cosmopolitanism. Although it has its roots in classical philosophy and politics, Cosmopolitanism has undergone a major revival in the last forty years, stirring far-reaching and intense international debates.Cosmopolitanism is a way of thought and life which entails an identification of the individual with the whole humankind, and implies a moral obligation to promote social and political justice at the global level. Contemporary cosmopolitanism reflects a global state that is already in itself highly cosmopolitan, and represents an attempt to solve the new problems raised by this situation, to reappraise a number of traditional conceptual categories in the light of changes having already occurred or that are still taking place, to develop new ones, as well as to encourage and guide political-institutional reform projects.Taraborrelli provides clear descriptions of the three main forms of contemporary cosmopolitanism - moral, political-legal and cultural - described through the thought of various figures representative of the more significant approaches: Appiah, Archibugi, Beitz, Benhabib, Bhabha, Held, Kaldor, Nussbaum, Pogge, Sousa Santos. This book provides a sound and comprehensive basis for the study of cosmopolitanism, ideal as a starting point for the discussion of issues of widespread interest such as human rights, global justice, migration, multiculturalism."--

Is the current global system compatible with cosmopolitanism, a universalist approach which grants no inherent moral significance to the state? In this volume, prominent theorists and International Relations scholars debate the implications of cosmopolitanism for state sovereignty, suprastate legitimacy, and the reform of cities, states and regional projects - as well as some encompassing world government.

Making sense of cosmopolitanism / Magdalena Nowicka and Maria Rovisco -- The middle class cosmopolitan journey : the life trajectories and transnational affiliations of skilled EU migrants in Manchester / Paul Kennedy -- Ethnic groups unbound : a case study of the social organization of cosmopolitanism / Mark-Anthony Falzon -- Looking at the practice of un professionals : strategies for managing differences and the emergence of a cosmopolitan identity / Magdalena Nowicka and Ramin Kaweh -- Cosmopolitan openings and closures in post-Yugoslav antinationalism / Stef Jansen -- Europe's evolving public space : cosmopolitan engagements through the lens of American mass culture / Rob Kroes -- Cosmopolitanisation of memory : the politics of forgiveness and restitution / Ulrich Beck, Daniel Levy and Natan Sznaider -- An accented radio : fostering cosmopolitanism through media in Berlin / Steven Vertovec -- Cosmopolitanism and feminism in the age of the war on terror : a twentieth-first century reading of Virginia Woolf's three guineas / Gillian Youngs -- Cosmopolitan capital or multicultural community? Reflections on the production and management of differential mobilities in Germany's capital city / Kira Kosnick -- Religion and the challenges of cosmopolitanism : young Portuguese volunteers in Africa / Maria Rovisco

Argues that cosmopolitanism is not "a view from nowhere" but is grounded in the Western Enlightenment; thus Hegelian & the ostensibly less Eurocentric anthropological cosmopolitanisms are viewed as colonialist. In this light, contradictions inherent in them are explored. Colonial cosmopolitanism is first discussed as a form of cultural translation & conversion of the local to the universal. It is best understood as a form of improvisation & translation characteristic of colonial modernity, demonstrable as a view from somewhere. The secularity of colonial cosmopolitanism is next addressed, linking it to liberal & evangelical cosmopolitanisms. In pursuit of an alternative to secular colonial cosmopolitanism, attention turns to the discourse underpinning the notion of spirituality, highlighting the anticolonial Hinduism in the Vedanta of the British Empire's India, wherein Kant, Madame Blavatsky, & Swami Vivekananda coalesce. The implications of this for a history of cosmopolitanism are touched on in closing. J. Zendejas

Defence date: 19 September 2008 ; Examining Board: Robert E. Goodin (Australian National University), Wojciech Sadurski (EUI, Law Department), Henry Shue (Oxford University), Peter Wagner (Univ. Trento/ former EUI) (Supervisor) ; First made available online on 3 September 2018 ; The thesis defends a particular version of cosmopolitanism: statist cosmopolitanism. Its point of departure is the current debate in international political theory on the moral standing of boundaries and the scope of distributive equality. Against existing cosmopolitan approaches, it is argued that states have an intrinsic normative standing and constitute the most relevant agents of global justice. Against non-cosmopolitan approaches, it is argued that the defence of compatriot favouritism in the distribution of egalitarian obligations rests on a confusion between motivation and principles in ethical reasoning. More positively, this research claims that the state is not only compatible with the cosmopolitan defence of distributive equality but also necessary for its realization. The work is divided in three parts. The first part introduces some preliminary observations and illustrates the historical roots of the controversy between statism and cosmopolitanism with particular reference to the Enlightenment. The second part criticizes cosmopolitan and non-cosmopolitan approaches to global justice and defends both cosmopolitanism and the state. It illustrates how the limits of cosmopolitan and non-cosmopolitan arguments are due to more fundamental methodological flaws, regarding the place of ideal and non-ideal considerations in normative theories of global justice. The third part reconciles the defence of cosmopolitanism with the defence of the state both at the level of principle and at the level of agency. At the level of principle, it shows how cosmopolitan egalitarian obligations to relieve relative deprivation may be grounded on sufficientarian responsibilities to relieve absolute deprivation. At the level of agency, it argues that those obligations ought to be understood politically - not just morally - and that states constitute the most relevant agents for their realization. Finally, the research clarifies how the transition from principles to agency could be made by local cosmopolitan 'avant-gardes', responsible for acting within the state and thinking beyond it.

What makes people cosmopolitan? How is cosmopolitanism shaping everyday life experiences and the practices of ordinary people? Making use of empirical research, Cosmopolitanism in Practice examines the concrete settings in which individuals display cosmopolitan sensibilities and dispositions, illustrating the ways in which cosmopolitan self-transformations can be used as an analytical tool to explain a variety of identity outlooks and practices. The manner in which both past and present cosmopolitanisms compete with meta-narratives such as nationalism, multiculturalism and religion is also investigated, alongside the employment of cosmopolitan ideas in situations of tension and conflict. With an international team of contributors, including Ulrich Beck, Steven Vertovec, Rob Kroes and Natan Sznaider, this book draws on a variety of intellectual disciplines and international contexts to show how people embrace and make use of cosmopolitan ideas and attitudes.

This book aims to provide cutting edge essays by leading scholars on cosmopolitanism. Cosmopolitanism is an emerging movement in global ethics and provides a meeting point between theorists of international law, political science, political philosophy, applied ethics, economics, development studies, and international relations. The second International Conference of the International Global Ethics Association will be held in Melbourne, Australia in June 2008 on the theme of 'Questioning Cosmopolitanism' and will attract major scholars from around the world. It is envisaged that the best essays.

Cover -- Half Title -- Title Page -- Copyright Page -- Contents -- List of Contributors -- Foreword -- Part I: (Trans) National Perspectives -- 1. Germany: The Straggler as Leader -- Notes to Chapter 1 -- 2. Cosmopolitanism, Patriotism, and Nationalism in the German and Austrian Enlightenment -- Notes to Chapter 2 -- 3. Feeling across Borders: The Europeanization of Russian Nobility through Emotional Patterns -- Notes to Chapter 3 -- Part II: Agents of Cosmopolitanism -- 4. Literary Cosmopolitanism and the Geography of Genius in Eighteenth-Century France -- Abbé Dubos -- Madame de Staël -- Notes to Chapter 4 -- 5. Spinoza's Impact on Europe -- Introduction -- The Context of Spinoza's Ideas -- Spinoza's Religious Ideas -- Spinoza's Thinking on God -- The Consequences of Spinoza's Thinking for European Ideas on Belief -- Spinoza's Posthumous Reputation -- The Consequences of Spinoza's Thinking on God for Eighteenth-Century Ideas -- Spinoza's Conception of God Differs from Eighteenth-Century Materialism -- Newtonianism as Counter-Reaction to Materialism -- a) In England and France -- b) In Italy, Spain, and Portugal -- Conclusion -- Notes to Chapter 5 -- 6. Cosmopolitan Book Publishing: The Case of the Encyclopédie -- The Encyclopédie in France -- The Encyclopédie in Switzerland -- The Encyclopédie in Italy -- The Encyclopédie in England -- The Encyclopédie in Germany -- The Encyclopédie in Russia -- Notes to Chapter 6 -- Part III: Afterlives -- 7. Subjectivity and Cosmopolitan Enlightenment: Music and Don Giovanni -- Notes to Chapter 7 -- 8. Heaven on Earth: The Rise and Fall and Rise and Fall and Rise Again of the Concept of Progress in Anglo-American Anthropology -- Progress: The Rise and Fall and Rise and Fall... -- The Armchair Hercules: Unilinear Evolutionary Anthropology -- Armchair Hercules Unbound: Historical Particularism

As the international community has become increasingly connected, cosmopolitanism has often been proposed as a means to reduce inequalities and maintain peace. Cosmopolitan scholars, like Martha Nussbaum, hypothesize that this citizenship can be achieved through standardized, international education standards. While it is undeniable that the projects which cosmopolitans seek to solve are vital, this paper seeks to examine the plausibility and effectiveness of cosmopolitan theory, contending that modern cosmopolitan justifications only serve to further Western interests. It is imperative to examine the applicability of cosmopolitanism, because flawed theory produces flawed policy. Cosmopolitan scholars fail to recognize that one universalized standard of education creates a monolithic culture, without a capacity for innovation or ability to cultivate strong cultural identities. Furthermore, while cosmopolitans call for the disintegration of physical borders, past trends suggest that this free movement incites an agglomeration of wealth and capital. Historically, global citizenship hasn't been able to solve human rights issues or economic inequalities because humans' political identities cannot extend to the capacity which cosmopolitan thinkers assume they can; Western leaders have instead used 'human rights' and 'economic equality' as a justification to further their own nations' agendas. In sum, cosmopolitanism is a flawed ideology and nations should focus on international cooperation, instead of global governance and individuals' economic and political agency, instead of cultural conformity.

A reigning doctrine of international relations proclaims that, despite everything, the world is entering a new epoch of hopeful cosmopolitanism -- narrow state sovereignty being overcome by the common &, where necessary, armed resolve of a "Pacific Union" of democratic nations. What then of the asymmetric hegemony of the United States? Adapted from the source document.