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  1. Inquiry: A New Paradigm for Critical Thinking.Mark Battersby (ed.) - 2018 - Windsor, Canada: Windsor Studies in Argumentation.
    This volume reflects the development and theoretical foundation of a new paradigm for critical thinking based on inquiry. The field of critical thinking, as manifested in the Informal Logic movement, developed primarily as a response to the inadequacies of formalism to represent actual argumentative practice and to provide useful argumentative skills to students. Because of this, the primary focus of the field has been on informal arguments rather than formal reasoning. Yet the formalist history of the field is still evident (...)
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  • Kant and the critique of the ethics-first approach to politics.Christian F. Rostbøll - 2019 - Critical Review of International Social and Political Philosophy 22 (1):55-70.
    Contemporary ‘realists’ attack the Kantian influence on political philosophy. A main charge is that Kantians fail to understand the specificity of politics and neglect to develop a ‘distinctively political thought’ that differs from moral philosophy. Instead, the critics say, Kantians are guilty of an ‘ethics-first approach to politics,’ in which political theory is a mere application of moral principles. But what does this ethics-first approach have to do with Kant himself? Very little. This article shows how Kant’s approach to political (...)
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  • I am Because You Are: Cosmopolitanism in the Age of Xenophobia1.Michael Onyebuchi Eze - 2017 - Philosophical Papers 46 (1):85-109.
    This paper argues that the dominant discourse on cosmopolitanism has largely focused on its constitutive character while ignoring its substantive essence. While recognizing the contribution made by other intellectual traditions, the paper argues that none of the approaches have yet answered basic questions of how to live with the stranger beyond the requirement of the law. The paper is also critical of those versions of cosmopolitanism that privileges subjective preference to members of our community over the stranger, or that advocates (...)
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  • The ‘Cosmopolitan’ Self Does her Homework.Marianna Papastephanou - 2011 - Journal of Philosophy of Education 45 (4):597-612.
    Cosmopolitan concern for the whole world is often treated as oppositional to particular collectivities, to corresponding sensibilities and to the obligations that follow from them. Tensions revolve around demands made upon the self (depending on the emphasis on the local or the global) and infuse educational discourse accordingly. Culturalism approaches the self as a culturally or multiculturally shaped identity, monopolises the terrain of cosmopolitan debate and narrows the scope of cosmopolitan education only to encouraging hybridity of selfhood and to cultivating (...)
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  • Hospitality in and beyond Religions and Politics.Michael Barnes Norton - 2015 - Derrida Today 8 (2):215-237.
    This paper examines Derrida's treatment of the quasi-transcendental structure of hospitality, particularly as it pertains to religious traditions, conceptions of human rights, and modern secularism. It begins by looking to the account Derrida presents in 'Hostipitality', focusing especially on his treatment of the work of Louis Massignon. It then proceeds to an exploration of Kant’s concept of cosmopolitanism and some of its contemporary descendants before returning to Derrida’s treatment of hospitality by way of his critique of this Kantian heritage. The (...)
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  • The Hidden History of the Cosmopolitan Concept.Leigh T. I. Penman - 2015 - Journal of the Philosophy of History 9 (2):284-305.
    _ Source: _Volume 9, Issue 2, pp 284 - 305 Despite the ubiquity of contemporary debate in learned and popular cultures concerning the place of the cosmopolitan and cosmopolitanism, the historical background to this peculiarly Western vision of world unity remains understudied and virtually unknown. This is particularly the case, rather surprisingly, for the early modern period, when the term “cosmopolite” reappeared in European vocabularies for the first time since antiquity. It is during this period, however, that the most significant, (...)
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  • The Ethics and Politics of Cultural Preservation.Chike Jeffers - 2015 - Journal of Value Inquiry 49 (1-2):205-220.
    Multiculturalism is, by this point, a well-worn topic in social and political philosophy. Still, in what follows, I hope to usefully contribute to the philosophical discussion of multiculturalism by asking and trying to answer some foundational questions about the practical significance of cultural membership. Specifically, I want to investigate the normative concerns associated with the goal of preserving culture. In the first part of this article, I raise questions about the ethics of cultural preservation. Is it a permissible or impermissible (...)
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  • Chasing Butterflies Without a Net: Interpreting Cosmopolitanism.David T. Hansen - 2010 - Studies in Philosophy and Education 29 (2):151-166.
    In this article, I map current conceptions of cosmopolitanism and sketch distinctions between the concept and humanism and multiculturalism. The differences mirror what I take to be a central motif of cosmopolitanism: the capacity to fuse reflective openness to the new with reflective loyalty to the known. This motif invites a reconsideration of the meaning of culture as well as of the relations between home and the world.
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  • Global Institutionalism and Justice.Rekha Nath - 2010 - In Stan van Hooft & Wim Vandekerckhove (eds.), Questioning Cosmopolitanism. Springer. pp. 167-182.
    According to ‘global institutionalism,’ individuals who do not share a state have duties of justice to one another, and this is explained, in part, by the institutional connections that obtain between them. In this chapter, I defend this view against two challenges. First, I consider challenges raised by ‘non-institutionalists,’ who deny that facts about global institutional interaction bear on the nature of duties of justice that arise between particular individuals. Second, I address challenges posed by ‘domestic institutionalists,’ who accept the (...)
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  • Beyond the boundaries: critical thinking and differing cultural perspectives.Sharon Bailin & Mark Battersby - 2009 - Ethics and Education 4 (2):189-200.
    After outlining arguments for the general epistemological presumption in favour of taking into consideration alternative perspectives from other cultures, the article details several examples in which such an examination yields epistemic benefits and challenges. First, our example of alternative conceptions of art demonstrates that a western conception of art as disinterested contemplation cannot be accepted as a general characterization in that it does not adequately characterize the practice of many traditional societies. Second, the case of aboriginal justice reveals assumptions embedded (...)
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  • Walls and Laws: Proximity, distance and the doubleness of the border.Marianna Papastephanou - 2011 - Educational Philosophy and Theory 43 (3):209-224.
    In this article, I explore the way in which proximity and distance have been made relevant to cosmopolitanism and I discuss the significance contemporary theory attributes to border crossing. By employing colonial border crossing and its rationalization as an example, and by drawing from Alain Badiou's critique of political philosophy, I expose some of the problems of facile and faddish approaches to planetary movement. I argue that the real borders to be crossed by true cosmopolitans are internal and, regrettably, traversible, (...)
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  • Toward a liberal socialist cosmopolitan nationalism.Kai Nielsen - 2003 - International Journal of Philosophical Studies 11 (4):437 – 463.
    I explicate and defend a form of liberal socialist nationalism. It is also a nationalism which is cosmopolitan. Explication and explanation are crucially in order here, for it is not unreasonable to believe that 'cosmopolitan nationalism' and 'liberal socialist nationalism' and even 'liberal nationalism' are oxymoronic. Against that I argue that there is a straightforward understanding of these concepts and their relations to each other that does not have inconsistencies or even paradoxes. Liberal socialism properly understood goes well with cosmopolitanism (...)
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  • From exported modernism to rooted cosmopolitanism: Middle East architecture between socialism and capitalism.Asma Mehan - 2024 - In Lennart Wouter Kruijer, Miguel John Versluys & Ian Lilley (eds.), Rooted Cosmopolitanism, Heritage and the Question of Belonging: Archaeological and Anthropological perspectives. Routledge. pp. 227-245.
    Through analysing different case studies in the Middle East, this section uses rooted cosmopolitanism as a theoretical lens to explore exported modernism and architecture between socialist and capitalist countries during the Cold War. This research analyses the circulation and local applications of urban development and modernisation paradigms in so-called ‘Third World’ countries. For assessing the socialist and capitalist-inspired modernisation processes in the Middle East, this chapter studies the cosmopolitan and trans-cultural architecture created by global and local influences. Comparing two types (...)
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  • Three Types of Cosmopolitanism? Liberalism, Democracy, and Tian-xia.Robin Celikates - 2019 - Yearbook for Eastern and Western Philosophy 2019 (4):208-220.
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  • A cosmopolitan instrumentalist theory of secession.Daniel Weltman - 2023 - Southern Journal of Philosophy 61 (3):527-551.
    I defend the cosmopolitan instrumentalist theory of secession, according to which a group has a right to secede only if this would promote cosmopolitan justice. I argue that the theory is preferable to other theories of secession because it is an entailment of cosmopolitanism, which is independently attractive, and because, unlike other theories of secession, it allows us to give the answers we want to give in cases like secession of the rich or secession that would make things worse for (...)
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  • A Kantian Argument for Sovereignty Rights of Indigenous Peoples.Thomason Krista - 2014 - Public Reason 6 (1-2):21-34.
    Kant’s non-voluntarist conception of political obligation has led some philosophers to argue that he would reject self-government rights for indigenous peoples. Some recent scholarship suggests, however, that Kant’s critique of colonialism provides an argument in favor of granting self-government rights. Here I argue for a stronger conclusion: Kantian political theory not only can but must include sovereignty for indigenous peoples. Normally these rights are considered redress for historic injustice. On a Kantian view, however, I argue that they are not remedial. (...)
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  • The Cosmopolitan Turn and the Primacy of Difference.Guoping Zhao - 2015 - Journal of Philosophy of Education 49 (4):510-524.
    Cosmopolitanism is commonly understood as a universal norm—moral and political—in the light of enduring differences, and for that reason it has historically embodied a seemingly inevitable dilemma of universality/particularity. Since its inception, cosmopolitan thinkers have struggled with the dilemma and have attempted ways to address the question of difference so that the universal norm and obligation can be justified and defended. One of the most common strategies is to give primacy to universal humanity and override difference; another recent strategy is (...)
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  • Cosmopolitan right, indigenous peoples, and the risks of cultural interaction.Timothy Waligore - 2009 - Public Reason 1 (1):27-56.
    Kant limits cosmopolitan right to a universal right of hospitality, condemning European imperial practices towards indigenous peoples, while allowing a right to visit foreign countries for the purpose of offering to engage in commerce. I argue that attempts by contemporary theorists such as Jeremy Waldron to expand and update Kant’s juridical category of cosmopolitan right would blunt or erase Kant’s own anti-colonial doctrine. Waldron’s use of Kant’s category of cosmopolitan right to criticize contemporary identity politics relies on premises that upset (...)
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  • Cosmopolitan corporate responsibilities.Wim Vandekerckhove - 2010 - In Stan van Hooft & Wim Vandekerckhove (eds.), Questioning Cosmopolitanism. Springer. pp. 199--209.
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  • Political theorists as dangerous social actors.Burke A. Hendrix - 2012 - Critical Review of International Social and Political Philosophy 15 (1):41-61.
    What is the appropriate degree of abstraction from existing social facts when engaging in normative political theory? Through a focus on American Indian and other indigenous claims over historically expropriated lands, this essay argues that highly abstracted forms of normative analysis can often misunderstand the core moral problems at stake in real cases, and that they can pose moral dangers when they do so. As argued, the hard moral issues involved in indigenous land claims within countries such as Canada and (...)
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  • Philosophy of Education and the Gigantic Affront of Universalism.Penny Enslin & Mary Tjiattas - 2009 - Journal of Philosophy of Education 43 (1):2-17.
    In recent years anti-universalism has become a sine qua non for respectability in philosophy of education, along with several other disciplines. The standard ph.
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  • The Who and the What of Educational Cosmopolitanism.Hannah Spector - 2014 - Studies in Philosophy and Education 34 (4):423-440.
    In the educational strand of cosmopolitanism, much attention has been placed on theorizing and describing who is cosmopolitan. It has been argued that cosmopolitan sensibilities negotiate and/or embody such paradoxes as rootedness and rootlessness, local and global concerns, private and public identities. Concurrently, cosmopolitanism has also been formulated as a globally-minded project for and ethico-political responsibility to human rights and global justice. Such articulations underscore cosmopolitanism in anthropocentric terms. People can be cosmopolitan and cosmopolitan projects aim to cultivate cosmopolitan subjectivities. (...)
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  • Redeeming Freedom.Jiwei Ci - 2010 - In Stan van Hooft & Wim Vandekerckhove (eds.), Questioning Cosmopolitanism. Springer. pp. 49--61.
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  • Global Citizenship as the Completion of Cosmopolitanism.Luis Cabrera - 2008 - Journal of International Political Theory 4 (1):84-104.
    A conception of global citizenship should not be viewed as separate from, or synonymous with, the cosmopolitan moral orientation, but as a primary component of it. Global citizenship is fundamentally concerned with individual moral requirements in the global frame. Such requirements, framed here as belonging to the category of individual cosmopolitanism, offer guidelines on right action in the context of global human community. They are complementary to the principles of moral cosmopolitanism — those to be used in assessing the justice (...)
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  • World Government, Social Contract and Legitimacy.Frank Aragbonfoh Abumere - 2019 - Philosophical Papers 48 (1):9-30.
    The notion of world government is anathema to most political theorists. This is the case due to the arguments that a world government is infeasible, undesirable and unnecessary. This threef...
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  • Empirical moral rationalism and the social constitution of normativity.Joseph Jebari - 2019 - Philosophical Studies 176 (9):2429-2453.
    Moral rationalism has long been an attractive position within moral philosophy. However, among empirical-minded philosophers, it is widely dismissed as scientifically untenable. In this essay, I argue that moral rationalism’s lack of uptake in the empirical domain is due to the widespread supposition that moral rationalists must hold that moral judgments and actions are produced by rational capacities. But this construal is mistaken: moral rationalism’s primary concern is not with the relationship between moral judgments and rational capacities per se, but (...)
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  • Power Transitions, Global Justice, and the Virtues of Pluralism.Andrew Hurrell - 2013 - Ethics and International Affairs 27 (2):189-205.
    Broad comparisons of international relations across time—of the prospects for peace and of the possibilities for a new ethics for a connected world—typically focus on two dimensions: economic globalization and integration on the one hand, and the character of major interstate relations on the other. One of the most striking features of the pre-1914 world was precisely the coincidence of intensified globalization with a dramatic deterioration in major power relations, the downfall of concert-style approaches to international order, and the descent (...)
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  • Farewell to Teleology: Reflections on Camus and a Rebellious Cosmopolitanism without Hope.Patrick Hayden - 2016 - Critical Horizons 17 (1):79-93.
    This paper reconstructs Albert Camus's notion of the absurd in order to elucidate his critique of historical teleology. In his life and work, Camus endeavoured to develop a fallibilist historical sensibility suitable for a cosmos shorn of meaning, which led him to reject ideas of progress and their traces of messianism when elaborating his treatment of rebellion. By making use of Camus's ideas about the absurd and rebellion, I suggest that these two themes productively unsettle contemporary cosmopolitanism as a teleological (...)
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  • Beyond the Boundaries: The Epistemological Significance of Differing Cultural Perspectives.Sharon Bailin & Mark Battersby - unknown
    This paper explores the issue of the epistemological significance of taking into consideration alternative perspectives, particularly those from other cultures. We have a moral duty to respect the beliefs and practices of other cultures, but do we have an epistemological duty to take these beliefs and practices into consideration in our own deliberations? Are views that are held without exposure to alternatives from other cultures less credible than those that have undergone such exposure?
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  • Duties of Minimal Wellbeing and Their role in Global Justice.Ambrose Y. K. Lee - unknown
    This thesis is the first step in a research project which aims to develop an accurate and robust theory of global justice. The thesis concerns the content of our duties of global justice, under strict compliance theory. It begins by discussing the basic framework of my theory of global justice, which consists in two aspects: duties of minimal wellbeing, which are universal, and duties of fairness and equality, which are associative and not universal. With that in place, it briefly discusses (...)
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  • How cosmopolitanism reduces conflict: A broad reading of Kant’s third ingredient for peace.Luigi Caranti - 2018 - Journal of International Political Theory 14 (1):2-19.
    Kant’s theory of peace has been reinterpreted under one of the most influential research programs of our times: The so-called democratic peace theory. In particular, the third ingredient of Kant’s “recipe” for peace —the cosmopolitan right to visit—has been recognized as a powerful and effective instrument to reduce militarized interstate conflicts. In the hands of political scientists, however, this ingredient has often become nothing more than a set of rules for securing and facilitating international trade and economic interdependence. This article (...)
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  • Crisscrossing Cosmopolitanism: State-Phobia, World Alienation, and the Global Soul.Emily Zakin - 2015 - Journal of Speculative Philosophy 29 (1):58-72.
    ABSTRACT This article argues that there is an elemental confluence between the moral ideal of cosmopolitanism and the economic and commercial practices of globalization. By looking at Foucault's and Arendt's readings of Kant, I show that the cosmopolitan premise of humanity is bound to an eschatological vision of the end of politics. In aligning Foucault's discussion of state-phobia with Arendt's discussion of world alienation, I argue that the eclipse of the public realm is intrinsic to the liberal conception of progress. (...)
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  • Liberal nationalism and cosmopolitan justice.Kok-Chor Tan - 2002 - Ethical Theory and Moral Practice 5 (4):431-461.
    Many liberals have argued that a cosmopolitan perspective on global justice follows from the basic liberal principles of justice. Yet, increasingly, it is also said that intrinsic to liberalism is a doctrine of nationalism. This raises a potential problem for the liberal defense of cosmopolitan justice as it is commonly believed that nationalism and cosmopolitanism are conflicting ideals. If this is correct, there appears to be a serious tension within liberal philosophy itself, between its cosmopolitan aspiration on the one hand, (...)
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  • Internationalisation, diversity and the humanities curriculum: Cosmopolitanism and multiculturalism revisited.James Donald - 2007 - Journal of Philosophy of Education 41 (3):289–308.
    This article stages a dialogue between cosmopolitanism and multiculturalism in order to think through what is at stake in demands that universities should produce graduates who are sensitive to social diversity and attuned to the contemporary realities of globalisation. The argument is that, although ‘graduate attributes’ are no doubt an effective management tool in a massified higher education system, they can also be used to focus attention on what dispositions it is reasonable and desirable to expect graduates to develop. The (...)
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  • ‘Only in the Leap from the Lion's Head Will He Prove His Worth’: Natural Law and International Relations.Amanda Russell Beattie - 2013 - Journal of International Political Theory 9 (1):22-42.
    This article argues the benefits of including a theological interpretation of natural law morality within the normative discourses of international politics. It challenges the assumption of a Grotian secular natural law arguing that practical reason, in a Thomist interpretation, is better suited to the demands of international political theory. It engages with themes of agency, practical reason, and community in order to enhance the content of the post-territorial community evidenced in ethical cosmopolitan debates. Likewise, it envisions simultaneously enhancing a rapprochement (...)
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  • The Vicious Circles of Habermas’ Cosmopolitics.Isobel Roele - 2014 - Law and Critique 25 (3):199-229.
    Habermas’ cosmopolitan project seeks to transform global politics into an emancipatory activity in order to compensate for the disempowering effects of globalization. The project is traced through three vicious circles which stem from Habermas’ commitment to intersubjectivity. Normative politics always raises a vicious circle because politics is only needed to the extent that an issue has become problematized through want of intersubjective agreement. At domestic level Habermas solves this problem by constitutionalizing transcendental presuppositions that political participants cannot avoid making. This (...)
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  • (1 other version)Philosophy of Education and the Gigantic Affront of Universalism.Penny Enslin, Mary Tjiattas & Sharon Todd - 2009 - Journal of Philosophy of Education 43 (1):2-17.
    In recent years anti-universalism has become a sine qua non for respectability in philosophy of education, along with several other disciplines. The standard ph.
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  • Taking the '''Ism''' Out of Cosmopolitanism An Essay in Reconstruction.Robert Fine - 2003 - European Journal of Social Theory 6 (4):451--470.
    This article addresses the character and potential of the radical cosmopolitanism that is currently flourishing within the social sciences. I explore how cosmopolitanism is articulated in a number of disciplines–including international law, international relations, sociology and political philosophy–and how it conceives of its own age. I focus first of all on the timeconsciousness that informs the cosmopolitan representation of modernity, in particular its projection of a rupturebetween the old ‘Westphalian’ order of nation states and the advancing cosmopolitan order of the (...)
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  • The Educational Limits of Ethical Cosmopolitanism: Towards the Importance of Virtue in Cosmopolitan Education and Communities.Andrew Peterson - 2012 - British Journal of Educational Studies 60 (3):227-242.
    Cosmopolitanism has become an influential theory in both political and, increasingly, educational discourse. In simple terms cosmopolitanism can be understood as a response to the globalised and diverse world in which we live. Diverse in nature, cosmopolitan ideas come in many forms. The focus here is on what have been termed 'strong' ethical forms of cosmopolitanism; that is, positions which conceptualise moral bonds and obligations as resulting from a shared, common humanity. The view that pupils should be taught that all (...)
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  • Graphic Contaminations: Cosmopolitics of the ‘I’ in American Born Chinese and Persepolis.Claudia Schumann - 2015 - Studier i Pædagogisk Filosofi 4 (2):38-53.
    The article explores the demands that the conflictual dimension of globalization poses for a cosmopolitan education. Such an emphasis seems necessary in times where the populations who undertake inter- and intra-national border crossings are increasingly those who are forced to: those trying to escape unbearable poverty, atrocious wars, the disenfranchised and victims of racist, sexist or religious persecution. Reflecting on the experiences articulated in the two graphic novels, Persepolis and American Born Chinese, the dimension of the globalizing world and its (...)
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  • Cosmopolitan Citizenship: Virtue, Irony and Worldliness.William Smith - 2007 - European Journal of Social Theory 10 (1):37-52.
    In this article, it is argued that cosmopolitans should elucidate the qualities and dispositions, or ‘virtues’, associated with the ideal of cosmopolitan citizenship. Bryan Turner's suggestion that cosmopolitan virtue should be identified as a type of ‘Socratic irony’, which enables individuals to achieve distance from their homeland or way of life, is explored. While acknowledging the attractions of his account, certain limitations which indicate the need to generate a richer theory of cosmopolitan virtue are identified. To that end, an alternative (...)
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  • Beyond Altruism? Globalizing Democracy in the Age of Distrust.Neus Torbisco Casals - 2015 - The Monist 98 (4):457-474.
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  • The Fundamental Contradiction of Modern Cosmopolitanism.James Alexander - 2016 - The European Legacy 21 (2):168-183.
    This article is a study of that eminently European contribution to world politics: the idea of cosmopolitanism. The argument is that modern cosmopolitanism depends on two postulates which are contradictory. Cosmopolitans have always claimed, “There are two cities, one higher and one lower.” Modern cosmopolitans, however, claim, without abandoning the first postulate, “There is only one city.” In this article I ask four questions which enable the contradiction between these to be illustrated. These are: Is the cosmopolis the higher of (...)
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  • Thinking Beyond Democracy for a Future Cosmopolitan Legal Order.Thomas Briggs - unknown
    Recent decades have seen sustained theoretical interest in how a cosmopolitan legal order could be created in a manner consistent with the liberal human rights ideals and democratic principles it is supposed to realize. I argue that this “democratic cosmopolitan” account of the genesis of cosmopolitan law faces at least two dilemmas. Both concern the role that “learning processes” play in its explanation of how a genuine cosmopolitan legal order can emerge from a global transformation in the meaning of sovereignty (...)
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