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The Stoics, Dante, the philosophers of the Enlightenment, H.G. Wells, world federalists, would-be reformers of the United Nations, and many others have all thought, albeit in very different ways, in cosmopolitan or world terms. This book traces the history of western political thinking about world citizenship and the world state. It analyses the manifold forms in which the basic concept of a world polity has been expounded and shows that, despite objections to the very notion and its failure to be implemented, it still remains a potent ideal.
Recent years have seen the development of a substantial literature on cosmopolitan political thought and the idea of world citizenship. In this book Derek Heater offers a concise and accessible survey of this complex debate. He aims both to interpret these concepts and to assist in their comprehension. Central to the organization of the book is Heater's claim that the notion of world citizenship remains weak unless it is able to stand alongside and be comparable to citizenship in its traditional state-embedded sense. Thus, the core chapters are arranged according to a basic breakdown of the key components of citizenship, covering: identity and morality; law and civil rights; social, economic and environmental citizenship; political citizenship; and competence and education. The author outlines and assesses both supporting and opposing arguments, illustrating his analysis with wide-ranging historical and political references, from the Stoics to the present day. This is an essential text for those studying citizenship and will also be of great interest to students of political theory.
The cosmopolites are literally "citizens of the world," from the Greek word kosmos, meaning "world," and polites, or "citizen." Garry Davis, aka World Citizen No. 1, and creator of the World Passport, was a former Broadway actor and World War II bomber pilot who renounced his American citizenship in 1948 as a form of protest against nationalism, sovereign borders, and war. Today there are cosmopolites of all stripes, rich or poor, intentional or unwitting, from 1-percenters who own five passports thanks to tax-havens to theBidoon, the stateless people of countries like the United Arab Emirates. Journalist Atossa Abrahamian, herself a cosmopolite, travels around the globe to meet the people who have come to embody an increasingly fluid, borderless world. Along the way you are introduced to a colorful cast of characters, including passport-burning atheist hackers, the new Knights of Malta, California libertarian "seasteaders," who are residents of floating city-states,Bidoons, who have been forced to be citizens of the island nation Comoros, entrepreneurs in the business of buying and selling passports, cosmopolites who live on a luxury cruise ship calledThe World, and shady businessmen with ties to Syrian dictator Bashar al Assad.
Cosmopolitan Political Thought asks the question of what it might mean for the very practices of political theorizing to be cosmopolitan. It suggests that such a vision of political theory is intimately linked to methodological questions about what is commonly called comparative political theory - namely, the turn beyond ideas and modes of inquiry determined by traditional Western scholarship. It is therefore an argument for applying the idea of cosmopolitanism - understood in a particular way - to the discipline of political theory itself. As Farah Godrej argues, there are four crucial components of this cosmopolitan intervention: the texts under analysis, the methods for interpreting non-Western texts and ideas, the application of these ideas across geographical and cultural boundaries, and the deconstruction of Eurocentrism. In order to be genuinely cosmopolitan, Godrej states, political theorists must reflect on their perspectives inside and outside various traditions and immerse themselves in foreign ideas, languages, histories, and cultures - ultimately relocating themselves within their disciplinary homes. The result will be a serious challenge to accepted solutions to political life.
Cosmopolitanism and relevant notions are widely discussed in philosophy of education and educational studies more generally. There is a vast literature on the topic that often invites conceptual discussion and requires some work in the direction of crucial clarifications. Thinking Differently About Cosmopolitanism argues that a new conception of cosmopolitanism is needed and addresses this need by formulating a conception of cosmopolitanism as an "eccentric" ethico-political ideal. Such cosmopolitanism is eccentric in the sense that it decenters the self, it cultivates centrifugal virtues, and it questions the concern for the globally enriched self. In this book, Papastephanou lays the foundation for a more refined conception of the topic, and provides a fruitful interdisciplinary discussion of its relation to globalization, Eurocentricism, developmentalism, and modernity.