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An indispensable collection that re-examines what it means to belong in the world. "Where are you from?" The word cosmopolitan was first used as a way of evading exactly this question, when Diogenes the Cynic declared himself a “kosmo-polites,” or citizen of the world. Cosmopolitanism displays two impulses—on the one hand, a detachment from one’s place of origin, while on the other, an assertion of membership in some larger, more compelling collective. Cosmopolitanisms works from the premise that there is more than one kind of cosmopolitanism, a plurality that insists cosmopolitanism can no longer stand as a single ideal against which all smaller loyalties and forms of belonging are judged. Rather, cosmopolitanism can be defined as one of many possible modes of life, thought, and sensibility that are produced when commitments and loyalties are multiple and overlapping. Featuring essays by major thinkers, including Homi Bhabha, Jean Bethke Elshtain, Thomas Bender, Leela Gandhi, Ato Quayson, and David Hollinger, among others, this collection asks what these plural cosmopolitanisms have in common, and how the cosmopolitanisms of the underprivileged might serve the ethical values and political causes that matter to their members. In addition to exploring the philosophy of Kant and the space of the city, this volume focuses on global justice, which asks what cosmopolitanism is good for, and on the global south, which has often been assumed to be an object of cosmopolitan scrutiny, not itself a source or origin of cosmopolitanism. This book gives a new meaning to belonging and its ground-breaking arguments call for deep and necessary discussion and discourse.
Cosmopolitanisms explores how social groups find ways of living productively with each other. This book analyzes theoretical approaches and research to give a new understanding of the cultural, personal, moral and legal dimensions of cosmopolitanism. This is a key critical guide to cosmopolitanism for all students of globalization and sociology.
“A brilliant and humane philosophy for our confused age.”—Samantha Power, author of A Problem from Hell Drawing on a broad range of disciplines, including history, literature, and philosophy—as well as the author's own experience of life on three continents—Cosmopolitanism is a moral manifesto for a planet we share with more than six billion strangers.
As the final installment of Public Culture’s Millennial Quartet, Cosmopolitanism assesses the pasts and possible futures of cosmopolitanism—or ways of thinking, feeling, and acting beyond one’s particular society. With contributions from distinguished scholars in disciplines such as literary studies, art history, South Asian studies, and anthropology, this volume recenters the history and theory of translocal political aspirations and cultural ideas from the usual Western vantage point to areas outside Europe, such as South Asia, China, and Africa. By examining new archives, proposing new theoretical formulations, and suggesting new possibilities of political practice, the contributors critically probe the concept of cosmopolitanism. On the one hand, cosmopolitanism may be taken to promise a form of supraregional political solidarity, but on the other, these essays argue, it may erode precisely those intimate cultural differences that derive their meaning from particular places and traditions. Given that most cosmopolitan political formations—from the Roman empire and European imperialism to contemporary globalization—have been coercive and unequal, can there be a noncoercive and egalitarian cosmopolitan politics? Finally, the volume asks whether cosmopolitanism can promise any universalism that is not the unwarranted generalization of some Western particular. Contributors. Ackbar Abbas, Arjun Appadurai, Homi K. Bhabha, T. K. Biaya, Carol A. Breckenridge, Dipesh Chakrabarty, Ousame Ndiaye Dago, Mamadou Diouf, Wu Hung, Walter D. Mignolo, Sheldon Pollock, Steven Randall
Cosmopolitanisms and the Jews adds significantly to contemporary scholarship on cosmopolitanism by making the experience of Jews central to the discussion, as it traces the evolution of Jewish cosmopolitanism over the last two centuries. The book sets out from an exploration of the nature and cultural-political implications of the shifting perceptions of Jewish mobility and fluidity around 1800, when modern cosmopolitanist discourse arose. Through a series of case studies, the authors analyze the historical and discursive junctures that mark the central paradigm shifts in the Jewish self-image, from the Wandering Jew to the rootless parasite, the cosmopolitan, and the socialist internationalist. Chapters analyze the tensions and dualisms in the constructed relationship between cosmopolitanism and the Jews at particular historical junctures between 1800 and the present, and probe into the relationship between earlier anti-Semitic discourses on Jewish cosmopolitanism and Stalinist rhetoric.
Mara A. Leichtman offers an in-depth study of Shi'i Islam in two very different communities in Senegal: the well-established Lebanese diaspora and Senegalese "converts" from Sunni to Shi'i Islam of recent decades. Sharing a minority religious status in a predominantly Sunni Muslim country, each group is cosmopolitan in its own way. Leichtman provides new insights into the everyday lives of Shi'i Muslims in Africa and the dynamics of local and global Islam. She explores the influence of Hizbullah and Islamic reformist movements, and offers a corrective to prevailing views of Sunni-Shi'i hostility, demonstrating that religious coexistence is possible in a context such as Senegal.
Socialist Cosmopolitanism offers an innovative interpretation of literary works from the Mao era that reads Chinese socialist literature as world literature. As Nicolai Volland demonstrates, after 1949 China engaged with the world beyond its borders in a variety of ways and on many levels—politically, economically, and culturally. Far from rejecting the worldliness of earlier eras, the young People's Republic developed its own cosmopolitanism. Rather than a radical break with the past, Chinese socialist literature should be seen as an integral and important chapter in China's long search to find a place within world literature. Socialist Cosmopolitanism revisits a range of genres, from poetry and land reform novels to science fiction and children's literature, and shows how Chinese writers and readers alike saw their own literary production as part of a much larger literary universe. This literary space, reaching from Beijing to Berlin, from Prague to Pyongyang, from Warsaw to Moscow to Hanoi, allowed authors and texts to travel, reinventing the meaning of world literature. Chinese socialist literature was not driven solely by politics but by an ambitious—but ultimately doomed—attempt to redraw the literary world map.
Awarded the 2023 "René Wellek Prize for the Best Edited Essay Collection" by the American Comparative Literature Association, Migrating Minds contributes to the prominent interdisciplinary domain of Cosmopolitan Studies with 20 innovative essays by humanities scholars from all over the world that re-examine theories and practices of cosmopolitanism from a variety of perspectives. The volume satisfies the need for a stronger involvement of Comparative and World Literatures and Cultures, Translation, and Education Theories in this crucial debate, and also proposes an experimental way to explore in depth the necessity of a cosmopolitan method as well as the riches of cosmopolitan representations. The essays follow a logical progression from the situated philosophical and political foundations of the debate to interdisciplinary propositions for a pedagogy of cosmopolitanism through studies of modern and contemporary cosmopolitan cultural practices in literature and the arts and the concurrent analysis of prototypes of cosmopolitan identities. This trajectory allows readers to appreciate new historical, theoretical, aesthetic, and practical implications of cosmopolitanism that pertain to multiple genres and media, under different modes of production and reception. In the deterritorialized landscape of Migrating Minds, mental and sentimental mobility, rather than the legacy of place, is the key to an efficient, humanist response to deadening globalization.
Cosmopolitanism is a theory about how to live together. The earliest formulation of cosmopolitanism in the West could be dated to as early as the fourth century BCE in ancient Greece by Diogenes, who famously said that he was a "citizen of the world", kosmopolitês, an idea later picked up by Immanuel Kant, the German philosopher who proposed a philosophy of a world of perpetual peace. When cosmopolitanism first emerged as a political idea for modernity in the European Enlightenment, the project embraced the liberal promises of a globalizing economy, yet remained oblivious to, and even complicit with, capitalism, slavery and colonialism. It centered on the male, bourgeois, and white liberal subject, irrespective of the ongoing disenfranchisement, dehumanization, and extermination of its Others. At the dawn of the 21st century, and in the wake of rapid globalization however, academics, politicians and other pundits enthusiastically declared cosmopolitanism to be no longer just a philosophical ideal, but a real, existing fact. Across the globe, they argued, people were increasingly thinking and feeling beyond the nation, considering themselves citizens of the world. Meanwhile, the global ecological crisis worsens, fascism with different outfits returns in many places of the world, the repression of women, sexual, racial, class and other minorities on a global scale persists; the so called "refugee crisis" inundates the mediascape and political spectacle. Not much of those cosmopolitan promises have left it seems. Perhaps precisely because of this, however, it seems to be an absolute necessity for scholars, activists, and artists today to face the complexities and promises cosmopolitanism has raised although not adequately answered. What has happened to the cosmopolitan promise, and who betrayed it?.
Foreword -- The Silk Road, medieval globality, and 'everyday cosmopolitanism' -- The Silk Road as literary spacetime -- Techniques of worldmaking in medieval Armenia -- Making and unmaking the world of the Kasakh Valley -- Traveling through Armenia : caravan inns and the material experience of Silk Road travel -- The world in a bowl : intimate and delicious everyday spacetimes on the Silk Road -- Everyday cosmopolitanisms : rewriting the shape of the Silk Road world.