Results for 'Cosmopolitanism'

87 found
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  1. In Defence of Cosmopolitanism.Carl Knight - 2011 - Theoria: A Journal of Social and Political Theory 58 (129):19-34.
    David Miller has objected to the cosmopolitan argument that it is arbitrary and hence unfair to treat individuals differently on account of things for which they are not responsible. Such a view seems to require, implausibly, that individuals be treated identically even where (unchosen) needs differ. The objection is, however, inapplicable where the focus of cosmopolitan concern is arbitrary disadvantage rather than arbitrary treatment. This 'unfair disadvantage argument' supports a form of global luck egalitarianism. Miller also objects that cosmopolitanism (...)
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  2. Cosmopolitanism and the Deeply Religious.Michael S. Merry & Doret J. De Ruyter - 2009 - Journal of Beliefs and Values 30 (1):49-60.
    In this paper we provide a defence of cosmopolitanism from a liberal perspective, examining its moral underpinnings, including moral obligations predicated on a belief in common humanity and the fundamental dignity of human people, cultural capacities that include an embrace of pluralism and a fallibilist disposition, and pragmatist resolve in finding humanitarian solutions to real problems that people face. We also scrutinise the ideal of cosmopolitanism by considering the ‘deeply religious’ as the sort of people about whom it (...)
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  3. Cosmopolitanism and Competition: Probing the Limits of Egalitarian Justice.David Wiens - 2017 - Economics and Philosophy 33 (1):91-124.
    This paper develops a novel competition criterion for evaluating institutional schemes. Roughly, this criterion says that one institutional scheme is normatively superior to another to the extent that the former would engender more widespread political competition than the latter. I show that this criterion should be endorsed by both global egalitarians and their statist rivals, as it follows from their common commitment to the moral equality of all persons. I illustrate the normative import of the competition criterion by exploring its (...)
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  4. Moral Cosmopolitanism and the Right to Immigration.Yusuf Yuksekdag - 2012 - Public Reason 4 (1-2):262-272.
    This study is devoted to the ways and means to justify a ‘more’ cosmopolitan realization of certain policy implications, in the case of immigration. The raison d’être of this study is the idea that the contemporary debate over open borders suffers from indeterminate discussions on whether liberal states are entitled to restrict immigration. On the other hand, most of the liberal cosmopolitan accounts neglect the detrimental consequences of their open borders argument – which take it as a means to compensate (...)
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  5. The Relevance of Cosmopolitanism for Moral Education.Michael S. Merry & Doret J. de Ruyter - 2011 - Journal of Moral Education 40 (1):1-18.
    In this article we defend a moral conception of cosmopolitanism and its relevance for moral education. Our moral conception of cosmopolitanism presumes that persons possess an inherent dignity in the Kantian sense and therefore they should be recognised as ends?in?themselves. We argue that cosmopolitan ideals can inspire moral educators to awaken and cultivate in their pupils an orientation and inclination to struggle against injustice. Moral cosmopolitanism, in other words, should more explicitly inform the work that moral educators (...)
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  6. Romantic Cosmopolitanism: Novalis's “Christianity or Europe”.Pauline Kleingeld - 2008 - Journal of the History of Philosophy 46 (2):pp. 269-284.
    German Romanticism is commonly associated with nationalism rather than cosmopolitanism. Against this standard picture, I argue that the early German romantic author, Novalis (Georg Philipp Friedrich von Hardenberg, 1772–1801) holds a decidedly cosmopolitan view. Novalis’s essay “Christianity or Europe” has been the subject of much dispute and puzzlement ever since he presented it to the Jena romantic circle in the fall of 1799. On the basis of an account of the philosophical background of Novalis’s romanticism, I show that the (...)
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  7.  28
    Refugees, Exiles, and Stoic Cosmopolitanism.William O. Stephens - 2018 - Journal of Religion and Society 16:73-91.
    The Roman imperial Stoics were familiar with exile. This paper argues that the Stoics’ view of being a refugee differed sharply from their view of what is owed to refugees. A Stoic adopts the perspective of a cosmopolitēs, a “citizen of the world,” a rational being everywhere at home in the universe. Virtue can be cultivated and practiced in any locale, so being a refugee is an “indifferent” that poses no obstacle to happiness. Other people are our fellow cosmic citizens, (...)
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  8. Why Strong Moral Cosmopolitanism Requires a World-State.Pavel Dufek - 2013 - International Theory 5 (2):177–212.
    The article deals with a pivotal conceptual distinction employed in philosophical discussions about global justice. Cosmopolitans claim that arguing from the perspective of moral cosmopolitanism does not necessarily entail defending a global coercive political authority, or a "world-state", and suggest that ambitious political and economic (social) goals implied in moral cosmopolitanism may be achieved via some kind of non-hierarchical, dispersed and/or decentralised institutional arrangements. I argue that insofar as moral cosmopolitans retain "strong" moral claims, this is an untenable (...)
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  9.  47
    Stoic Cosmopolitanism and Environmental Ethics.Simon Shogry - 2020 - In Kelly Arenson (ed.), The Routledge Handbook of Hellenistic Philosophy. pp. 397-409.
    This essay considers how ancient Stoic cosmopolitanism – roughly, the claim all human beings are members of the same “cosmopolis”, or universal city, and so are entitled to moral concern in virtue of possessing reason – informs Stoic thinking about how we ought to treat non-human entities in the environment. First, I will present the Stoic justification for the thesis that there are only rational members of the cosmopolis – and so that moral concern does not extend to any (...)
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  10.  42
    Cosmopolitanism in Kant’s Anthropology From a Pragmatic Point of View: Regulative Ideas and Empirical Evidence.Roberta Pasquarè - 2019 - Con-Textos Kantianos 1 (10):140-161.
    With this paper I analyze Kant’s account of the human vocation to cosmopolitanism discussed in the last section of the Anthropology from a Pragmatic Point of View and show how Kant’s notion of cosmopolitanism requires the cooperation of pure reason and pragmatic anthropology. My main thesis is that pure reason provides regulative ideas, thereby maintaining a foundational role, and pragmatic anthropology provides empirical evidence, thereby reinforcing the theoretical and practical status of reason’s ideas. In developing my analysis, I (...)
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  11.  32
    Cosmopolitanism in Kant’s Anthropology From a Pragmatic Point of View: Regulative Ideas and Empirical Evidence.Roberta Pasquarè - 2019 - Con-Textos Kantianos 10 (2019):140-161.
    With this paper I analyze Kant’s account of the human vocation to cosmopolitanism discussed in the last section of the Anthropology from a Pragmatic Point of View (7:321-333) and show how Kant’s notion of cosmopolitanism requires the cooperation of pure reason and pragmatic anthropology. My main thesis is that pure reason provides regulative ideas, thereby maintaining a foundational role, and pragmatic anthropology provides empirical evidence, thereby reinforcing the theoretical and practical status of reason’s ideas. In developing my analysis, (...)
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  12. Cosmopolitanism and Unipolarity: The Theory of Hegemonic Transition.Jelena Belic & Zoltan Miklosi - forthcoming - Critical Review of International Social and Political Philosophy:1-23.
    Cosmopolitans typically argue that the realization of cosmopolitan ideals requires the creation of global political institutions of some kind. While the precise nature of the necessary institutions is widely discussed, the problem of the transition to such an order has received less attention. In this paper, we address what we take to be a crucial aspect of the problem of transition: we argue that it involves a moral coordination problem because there are several morally equivalent paths to reform the existing (...)
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  13. Against Pogge's 'Cosmopolitanism'.Uwe Steinhoff - 2013 - Ratio 26 (3):329-341.
    Thomas Pogge labels the idea that each person owes each other person equal respect and concern ‘ethical cosmopolitanism’ and correctly states that it is a ‘non-starter’. He offers as an allegedly more convincing cosmopolitan alternative his ‘social justice cosmopolitanism’. I shall argue that this alternative fails for pretty much the same reasons that ‘ethical cosmopolitanism’ fails. In addition, I will show that Pogge's definition of cosmopolitanism is misleading, since it actually applies to ethical cosmopolitanism and (...)
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  14. Cosmopolitanism Versus Non-Cosmopolitanism: Critiques, Defenses, Reconceptualizations, Edited by Gillian Brock: Oxford: Oxford University Press, 2013, Pp. X +331, £61. [REVIEW]Anne Schwenkenbecher - 2017 - Australasian Journal of Philosophy 95 (1):187-190.
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  15.  33
    Catholicity Under Heaven: Reformed Ecclesiology and Chinese Visions of Cosmopolitanism.Henry S. Kuo - 2021 - Ecclesiology 17 (1):51-71.
    Reformed catholicity suffers from a fragility that causes it to easily fragment over comparatively small differences. This study wagers that an important resource that can be useful for addressing this problem is the Chinese philosophy of tianxia. The article introduces the idea of a ‘Reformed catholicity under Heaven’ by placing a more liberal interpretation of tianxia in conversation with the problems in Reformed approaches to the church’s catholicity. In doing so, the article demonstrates tianxia’s ecclesiological usefulness while articulating two dimensions (...)
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  16. The Ends of Politics : Kant on Sovereignty, Civil Disobedience and Cosmopolitanism.Formosa Paul - 2014 - In Paul Formosa, Tatiana Patrone & Avery Goldman (eds.), Politics and Teleology in Kant. Cardiff: University of Wales Press. pp. 37-58.
    A focus on the presence of unjustified coercion is one of the central normative concerns of Kant’s entire practical philosophy, from the ethical to the cosmopolitical. This focus is intimately interconnected with Kant’s account of sovereignty, since only the sovereign can justifiably coerce others unconditionally. For Kant, the sovereign is she who has the rightful authority to legislate laws and who is subject only to the laws that she gives herself. In the moral realm (or kingdom) of ends, each citizen (...)
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  17. Vedanta and Cosmopolitanism in Contemporary Indian Poetry.Subhasis Chattopadhyay - 2016 - Prabuddha Bharata or Awakened India 121 (September):648-55.
    Bashabi Fraser is known the world over as a Scottish-Bengali aka diasporic writer. Further she has also been slotted as a feminist scholar with a huge corpus on Tagore. This essay proves the fallacy of such pigeon-holeing of Fraser and shows that she is as mainstream as Yeats and even before that, like unto Blake. The essay also makes a point for rejecting every other mode of poetry except the Romantic mode. It established the Vedantic nature of the poetic genius. (...)
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  18. A Long and Broken History of Western “Universalism”: Cosmopolitanism.Barry Grossman - 2016 - International Journal of Political Theory 1 (1):12-27.
    With recent developments in political globalization, self-identifying “cosmopolitans” have overwhelmed the scholarly discourse. This article examines the moral claims behind the theory of cosmopolitanism—in its political universal form—while being especially cautious of claims of such true universalism, and its likely dangerous applications. This entails a brief analysis into certain justified universalist legal traditions; an example of such is found in the International Criminal Court (ICC). In examining the theory and application of western-originated cosmopolitanism, we not only see how (...)
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  19. Caring for Strangers: Can Partiality Support Cosmopolitanism?Pilar Lopez-Cantero - 2016 - Diacritica 30 (2):87-108.
    In their strife for designing a moral system where everyone is given equal consideration, cosmopolitan theorists have merely tolerated partiality as a necessary evil (insofar it means that we give priority to our kin opposite the distant needy). As a result, the cosmopolitan ideal has long departed from our moral psychologies and our social realities. Here I put forward partial cosmopolitanism as an alternative to save that obstacle. Instead of demanding impartial universal action, it requires from us that we (...)
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  20. The Commitments of Cosmopolitanism.Rekha Nath - 2010 - Ethics and International Affairs 24 (3):319-333.
    Gillian Brock's "Global Justice: A Cosmopolitan Account" and Darrel Moellendorf's "Global Inequality Matters" present carefully crafted accounts of the obligations we have to non-compatriots and offer practical proposals for how we might get closer to meeting these obligations.
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  21. Reading, Implementing and Theorising Global Justice: On Some Recent Work in the Political Philosophy of Cosmopolitanism.Pavel Dufek - 2013 - Cosmopolis: A Review of Cosmopolitics 4 (4):84–98.
    In the last fifteen years or so, political philosophers have been increasingly busy nurturing their latest darling, global justice (hereinafter GJ). There are many reasons why justice, the centrepiece of much political theorising since the 1970s, has spilled beyond the confines of the (nation-)state – from certain inherent features of prominent philosophical accounts of justice to the seemingly morally arbitrary nature of state borders to the perceived or assumed effects of globalisation. In any case, the previously rather scattered reflections on (...)
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  22.  34
    Review of Inés Valdez, Transnational Cosmopolitanism: Kant, Du Bois, and Justice as a Political Craft. [REVIEW]Elvira Basevich - forthcoming - Kantian Review.
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  23. Water and Wing Give Wonder: Cross-Species Cosmopolitanism.Cynthia Willett - 2013 - PhaenEx 8 (2):185-208.
    Any interspecies ethics could do well to flip the claim of human exceptionalism several times on its head. Before entertaining a claim to re-naturalize human beings (with the risk of a reductive model of biology), the remarkable communicative, cultural, and cognitive skills of other creatures deserve more investigation. The usual line-up of metaphysical suspects for shoring up human superiority—impartial reason, moral or spiritual freedom, and self-awareness—have been used to gravely overstate our human capacities while obscuring genuinely mind-bending powers that cross (...)
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  24.  64
    Hegel on Political Identity: Patriotism, Nationality, Cosmopolitanism by Lydia Moland. [REVIEW]Michael Baur - 2013 - The Owl of Minerva 45 (1/2):112-115.
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  25. Global Warming and the Cosmopolitan Political Conception of Justice.Aaron Maltais - 2008 - Environmental Politics 17 (4):592-609.
    Within the literature in green political theory on global environmental threats one can often find dissatisfaction with liberal theories of justice. This is true even though liberal cosmopolitans regularly point to global environmental problems as one reason for expanding the scope of justice beyond the territorial limits of the state. One of the causes for scepticism towards liberal approaches is that many of the most notable anti-cosmopolitan theories are also advanced by liberals. In this paper, I first explain why one (...)
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  26. Cosmopolitan Care.Sarah Clark Miller - 2010 - Ethics and Social Welfare 4 (2):145-157.
    I develop the foundation for cosmopolitan care, an underexplored variety of moral cosmopolitanism. I begin by offering a characterization of contemporary cosmopolitanism from the justice tradition. Rather than discussing the political, economic or cultural aspects of cosmopolitanism, I instead address its moral dimensions. I then employ a feminist philosophical perspective to provide a critical evaluation of the moral foundations of cosmopolitan justice, with an eye toward demonstrating the need for an alternative account of moral cosmopolitanism as (...)
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  27. The Cosmopolitan Turn. Recasting 'Dialogue' and 'Difference'.Torill Strand - 2010 - Paideusis: Journal of the Canadian Philosophy of Education Society 19 (1):49 - 58.
    This paper draws attention to the potential pitfalls and possibilities of a new cosmopolitanism. The first part of the paper briefly portrays cosmopolitanism as a name and metaphor for a way of life, an ideal and an outlook. The second part, however, discloses a paradoxical attribution of the metaphor, revealing the ways in which it assumes something which it is not. The third part of the paper further explores the powers of this paradox, arguing that the new (...) can be seen as a riddle that surprises, bewilders and educates: The surprise is in the deviation from current and most common ways of speech. The bewilderment happens as the mantra of cosmopolitanism is bringing together logical opposites, jumbling categories and disturbing pre-existing modes of thought. The educational work of cosmopolitanism thus occurs as a violation of the cognitive framework and logical categories generating our very modes of learning. The vital work of the new cosmopolitanism is therefore in the ways in which it creates epistemic ruptures, recasts our mental categories, generates radically new modes of learning, and thus completely new ways of experiencing, seeing and knowing a world of change. But what are the potential pitfalls and possibilities of a discourse jeopardizing the very vision of the social world, and thus the world itself? (shrink)
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  28. Understanding the Political Defensive Privilege.Patrick Emerton & Toby Handfield - 2014 - In Cecile Fabre & Seth Lazar (eds.), The Morality of Defensive War. Oxford University Press. pp. 40-65.
    Nations are understood to have a right to go to war, not only in defense of individual rights, but in defense of their own political standing in a given territory. This paper argues that the political defensive privilege cannot be satisfactorily explained, either on liberal cosmopolitan grounds or on pluralistic grounds. In particular, it is argued that pluralistic accounts require giving implausibly strong weight to the value of political communities, overwhelming the standing of individuals. Liberal cosmopolitans, it is argued, underestimate (...)
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  29. Kant on the Highest Moral-Physical Good: The Social Aspect of Kant's Moral Philosophy.Paul Formosa - 2010 - Kantian Review 15 (1):1-36.
    Kant identifies the “highest moral-physical good” as that combination of “good living” and “true humanity” which best harmonises in a “good meal in good company”. Why does Kant privilege the dinner party in this way? By examining Kant’s accounts of enlightenment, cosmopolitanism, love and respect, and gratitude and friendship, the answer to this question becomes clear. Kant’s moral ideal is that of an enlightened and just cosmopolitan human being who feels and acts with respect and love for all persons (...)
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  30. Patriotism as an Environmental Virtue.Philip Cafaro - 2009 - Journal of Agricultural and Environmental Ethics 23 (1-2):185-206.
    Define “patriotism” as love for one’s country and devotion to its well-being. This essay contends that patriotism thus defined is a virtue and that environmentalism is one of its most important manifestations. Patriotism, as devotion to particular places and people, can occur at various levels, from the local to the national. Knowing and caring about particular places and people and working to protect them is good for us and good for them and hence a good thing overall. Knowing and caring (...)
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  31.  36
    Non-State Peoples and Cosmopolitan Exit From the State of Nature.Stefano Lo Re - 2020 - Estudos Kantianos 1 (8):111-129.
    Non-state peoples cannot be subjects of Kant’s international law, which accordingly affords them no protection against external interference. They might also lack the dynamic of private law at the basis of the duty of state entrance. Prima facie, this compels Kant to allow that their lands be appropriated and that they be forced out of the state of nature. But this conclusion is at odds with his cosmopolitanism, particularly its anti-imperialistic commitments: non-state peoples are protected against annexation, under Kant’s (...)
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  32. Interpretations or Interventions? Indian Philosophy in the Global Cosmopolis.Christian Coseru - 2018 - In Purushottama Bilimoria (ed.), History of Indian philosophy. London & New York: Routledge. pp. 3–14.
    This introduction concerns the place that Indian philosophical literature should occupy in the history of philosophy, and the challenge of championing pre-modern modes of inquiry in an era when philosophy, at least in the anglophone world and its satellites, has in large measure become a highly specialized and technical discipline conceived on the model of the sciences. This challenge is particularly acute when philosophical figures and texts that are historically and culturally distant from us are engaged not only exegetically but (...)
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  33.  43
    What is an Anti-Racist Philosophy of Race and History? A New Look at Kant, Hegel, and Du Bois.Elvira Basevich - forthcoming - Critical Philosophy of Race.
    In this essay, I defend the pragmatic relevance of race in history. Kant and Hegel’s racist development thesis assumes that nonwhite, non-European racial groups are defective practical agents. In response, philosophers have opted to drop race from a theory of history and progress. They posit that denying its pragmatic relevance amounts to anti-racist egalitarianism. I dub this tactic ‘colorblind cosmopolitanism’ and offer grounds for its rejection. Following Du Bois, I ascribe, instead, a pragmatic role to race in history. Namely, (...)
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  34.  47
    Cosmolocalism: Understanding the Transitional Dynamics Towards Post-Capitalism.Alexandros Schismenos, Vasilis Niaros & Lucas Lemos - 2020 - Triple-C 18 (2):670-684.
    Over the last decades, the proliferation of ICTs and capitalist markets has created a new social-historical reality for communication, production and societal organisation, while social inequality has deepened. In this context, alternative forms of organisation based on the commons have emerged, challenging the core values of capitalism. Within this new form of egalitarian and transnational collaborative networks, a new concept of social coexistence has been proposed: cosmolocalism. This article presents the genealogy of cosmolocalism and compares it to previous conceptual universalist (...)
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  35. 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. (...)
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  36. Multiculturalism’s Ticky-Tacky: Third World Scholars in the First World.Subhasis Chattopadhyay - 2014 - In Mahua Bau & Milinda Majumdar (eds.), Through a Multicultural Lens. Dey's Publishing. pp. 93-100.
    The idea of this paper came to me from my junior colleague and friend Saikat Sarkar who mentioned in a different context this paper's title. Existing work in this field registers two themes: those scholars who are abroad perforce critique whites since their unwritten code for getting tenure etc. is to lessen the guilt of their masters in First World social sciences' and humanities departments. And then there is the instance of First world scholars using these (mostly) subaltern-studies' scholars to (...)
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  37. The Motivation Question: Arguments From Justice, and From Humanity.Holly Lawford-Smith - 2012 - British Journal of Political Science 42:661-678.
    Which of the two dominant arguments for duties to alleviate global poverty, supposing their premises were generally accepted, would be more likely to produce their desired outcome? I take Pogge's argument for obligations grounded in principles of justice, a "contribution" argument, and Campbell's argument for obligations grounded in principles of humanity, an "assistance" argument, to be prototypical. Were people to accept the premises of Campbell's argument, how likely would they be to support governmental reform in policies for international aid, or (...)
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  38. An Ethical Framework for Global Vaccine Allocation.Ezekiel J. Emanuel, Govind Persad, Adam Kern, Allen E. Buchanan, Cecile Fabre, Daniel Halliday, Joseph Heath, Lisa M. Herzog, R. J. Leland, Ephrem T. Lemango, Florencia Luna, Matthew McCoy, Ole F. Norheim, Trygve Ottersen, G. Owen Schaefer, Kok-Chor Tan, Christopher Heath Wellman, Jonathan Wolff & Henry S. Richardson - 2020 - Science 1:DOI: 10.1126/science.abe2803.
    In this article, we propose the Fair Priority Model for COVID-19 vaccine distribution, and emphasize three fundamental values we believe should be considered when distributing a COVID-19 vaccine among countries: Benefiting people and limiting harm, prioritizing the disadvantaged, and equal moral concern for all individuals. The Priority Model addresses these values by focusing on mitigating three types of harms caused by COVID-19: death and permanent organ damage, indirect health consequences, such as health care system strain and stress, as well as (...)
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  39. Embedded Identities and Dialogic Consensus: Educational Implications From the Communitarian Theory of Bhikhu Parekh.Michael S. Merry - 2005 - Educational Philosophy and Theory 37 (4):495-517.
    In this article the author will investigate the extent to which Bhikhu Parekh believes that a person's cultural/religious background must be preserved and whether, by implication, religious schooling is justified by his theory. His discussion will explore—by inference and implication—whether Parekh's carefully crafted multiculturalism, enriched and illuminated by numerous practical insights, is socially tenable. The author will also consider whether, by extension, it is justifiable, on his line of reasoning, to cultivate cultural and religious understandings among one's own children. Finally, (...)
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  40. Kantian Patriotism.Pauline Kleingeld - 2000 - Philosophy and Public Affairs 29 (4):313-341.
    In this essay, I examine the compatibility of Kantian cosmopolitanism and patriotism. In response to recent literature, I first argue that in order to discuss this issue fruitfully, one should distinguish between three different forms of patriotism and be careful to make clear when patriotism is obligatory, permissible, or prohibited. I then show that Kantians can defend the view that civic patriotism is a duty, but that attempts to also establish nationalist patriotism and trait-based patriotism as Kantian duties fail. (...)
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  41. Universalism in Catholic Social Thought: 'Accompaniment' as Trinitarian Praxis.Kathleen Glenister Roberts - 2012 - Solidarity: The Journal of Catholic Social Thought and Secular Ethics 2 (1):Article 4.
    Cosmopolitanism is an ancient concept whose meaning and significance have shifted over the last two millennia. Most recently, cosmopolitanism has been resurrected to mean “world citizenship” – a renunciation of one’s national identity for the sake of the universal human family. While such an endeavor seems as though it should correspond to Catholic social thought, its iterations in academia and elsewhere have resulted in a preoccupation with personal identity and political doctrine rather than love. Cosmopolitanism is complex (...)
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  42. Educating the Global Village.Torill Strand & Jørgen Huggler - 2011 - Nordic Studies in Education.
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  43. Can There Be a Global Demos? An Agency-Based Approach.Christian List & Mathias Koenig-Archibugi - 2010 - Philosophy and Public Affairs 38 (1):76-110.
    Can there be a global demos? The current debate about this topic is divided between two opposing camps: the “pessimist” or “impossibilist” camp, which holds that the emergence of a global demos is either conceptually or empirically impossible, and the “optimist” or “possibilist” camp, which holds that the emergence of a global demos is conceptually as well as empirically possible and an embryonic version of it already exists. However, the two camps agree neither on a common working definition of a (...)
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  44. Historical Injustice.Duncan Ivison - 2009 - In John S. Dryzek, Bonnie Honig & Anne Phillips (eds.), The Oxford Handbook of Political Theory. Oxford University Press.
    This article examines the concept of historical injustice in the context of contemporary political theory. It examines the moral consequences of historical injustice for the descendants of both the perpetrators and the victims and outlines the six questions that any plausible defence of the idea of making reparations for past injustices must deal with. It suggests that taking historical injustice seriously is compatible with moral cosmopolitanism and it also helps with the understanding the nature of various kinds of inequalities (...)
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  45. On Cosmopolitanisms.Bryan Lueck - 2014 - In Lucian Stone (ed.), Iranian Identity and Cosmopolitanism: Spheres of Belonging. Bloomsbury Academic. pp. 159-175.
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  46.  77
    The Space of Cosmopolitan Communication.Bryan Lueck - 2010 - Semiotics:175-181.
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  47. Bounded Mirroring. Joint Action and Group Membership in Political Theory and Cognitive Neuroscience.Machiel Keestra - 2012 - In Frank Vandervalk (ed.), Thinking About the Body Politic: Essays on Neuroscience and Political Theory. Routledge. pp. 222--249.
    A crucial socio-political challenge for our age is how to rede!ne or extend group membership in such a way that it adequately responds to phenomena related to globalization like the prevalence of migration, the transformation of family and social networks, and changes in the position of the nation state. Two centuries ago Immanuel Kant assumed that international connectedness between humans would inevitably lead to the realization of world citizen rights. Nonetheless, globalization does not just foster cosmopolitanism but simultaneously yields (...)
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  48.  29
    Non-Cosmopolitan Universalism: On Armitage's Foundations of International Political Thought.Duncan Ivison - 2015 - History of European Ideas 41 (1):78-88.
    In Foundations of Modern International Thought, David Armitage provides a genealogy of the multiple foundations of international political thought. But he also enables political theorists to reflect on the nature of the pluralisation of our concepts: that is, the way various components come together in particular circumstances to form a concept that either becomes dominant or is rendered to the margins. Armitage claims that concepts can ‘never entirely escape their origins’. In this paper I explore this claim from the perspective (...)
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  49.  72
    Sentientist Politics: A Theory of Global Inter-Species Justice; By Alasdair Cochrane. [REVIEW]Kyle Johannsen - 2020 - Journal of Moral Philosophy 17 (5):575-8.
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  50. Socrates the Cosmopolitan.Eric Brown - 2000 - Stanford Agora: An Online Journal of Legal Perspectives 1 (1):74-87.
    I argue that the Stoics were right to portray Socrates as a cosmopolitan, because this portrait is fully consistent with the Socrates of Plato's Socratic dialogues. His rejection of ordinary political engagement in favor of an extraordinary way of doing the political work of improving others lives by examining them is also the rejection of locally engaged politics in favor of benefiting human beings as such. It is less clear whether his cosmopolitanism is moderate (admitting special obligations to benefit (...)
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