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Leading experts and rising stars in the field explore whether cosmopolitanism becomes impossible in the theoretical framework that assumed the absence of a final ground. The questions that the volume addresses refer exactly to the foundational predicament that characterizes cosmopolitanism: How is it possible to think cosmopolitanism after the critique of foundations? Can cosmopolitanism be conceived without an ‘ultimate’ ground? Can we construct theories of cosmopolitanism without some certainties about the entire world or about the cosmos? Should we continue to look for foundations of cosmopolitan rights, norms and values? Alternatively, should we aim towards cosmopolitanism without foundations or towards cosmopolitanism with ‘contingent foundations’? Could cosmopolitanism be the very attempt to come to terms with the failure of ultimate grounds? Written accessibly and contributing to key debates on political philosophy, and social and political thought, this volume advances the concept of post-foundational cosmopolitanism by bridging the polarised approaches to the concept.
Leading experts and rising stars in the field explore whether cosmopolitanism becomes impossible in the theoretical framework that assumed the absence of a final ground. The questions that the volume addresses refer exactly to the foundational predicament that characterizes cosmopolitanism: How is it possible to think cosmopolitanism after the critique of foundations? Can cosmopolitanism be conceived without an ‘ultimate’ ground? Can we construct theories of cosmopolitanism without some certainties about the entire world or about the cosmos? Should we continue to look for foundations of cosmopolitan rights, norms and values? Alternatively, should we aim towards cosmopolitanism without foundations or towards cosmopolitanism with ‘contingent foundations’? Could cosmopolitanism be the very attempt to come to terms with the failure of ultimate grounds? Written accessibly and contributing to key debates on political philosophy, and social and political thought, this volume advances the concept of post-foundational cosmopolitanism by bridging the polarised approaches to the concept.
In a new interpretation, Garrett Wallace Brown considers Kant's cosmopolitan thought as a form of international constitutional jurisprudence that requires minimal legal demands. He explores and defends topics such as cosmopolitan law, cosmopolitan right, the laws of hospitality, a Kantian federation of states, a cosmopolitan epistemology of culture and a possible normative basis for a Kantian form of global distributive justice.
Maps the radical cosmopolitan dimension of global protests and social movements from the last decades This book explores cosmopolitanism's radical dynamic as expressed in the struggles from below, all over the world, against exclusion and domination, pointing to the horizon of another world that appears possible. It shows that cosmopolitanism emerges negatively through disaffiliation from the given forms of belonging and by questioning the existing meanings and unjust practices. Through a radical critique, cosmopolitanism goes to the roots of the existing world order based on the nation-state, exposes its exclusionary structure, and brings instead the idea of a World Republic where No One Is Illegal and where all are equal citizens of the world. Caraus captures this radical dynamic in a cluster of novel concepts, such as 'cosmopolitanism of dissent', 'post-foundational cosmopolitanism', 'cosmopolitan ontology', 'institution of critique', 'radical cosmopolitical love', all integrated into an approach of a militant and radical cosmopolitics that reclaims the legacy of the first cosmopolitan stance of the Ancient Cynics. Tamara Caraus is Researcher at the Centre of Philosophy, University of Lisbon
A perennial debate in the field of global ethics revolves around the possibility of a universalist ethics as well as arguments over the nature, and significance, of difference for moral deliberation. Decolonial literature, in particular, increasingly signifies a pluriverse – one with radical ontological and epistemological differences. This book examines the concept of the pluriverse alongside global ethics and the ethics of care in order to contemplate new ethical horizons for engaging across difference. Offering a challenge to the current state of the field, this book argues for a rethinking of global ethics as it has been conceived thus far.
Urban neighbourhoods have come to occupy the public imagination as a litmus test of migration, with some areas hailed as multicultural success stories while others are framed as ghettos. In an attempt to break down this dichotomy, Exploring the Transnational Neighbourhood filters these debates through the lenses of geography, anthropology, and literary and cultural studies. By establishing the interdisciplinary concept of the 'transnational neighbourhood', it presents these localities – whether Clichy-sous-Bois, Belfast, El Segundo Barrio or Williamsburg – as densely packed contact zones where disparate cultures meet in often highly asymmetrical relations, producing a constantly shifting local and cultural knowledge about identity, belonging, and familiarity. Exploring the Transnational Neighbourhood offers a pivotal response to one of the key questions of our time: How do people create a sense of community within an exceedingly globalised context? By focusing on the neighbourhood as a central space of transcultural everyday experience within three different levels of discourse (i.e., the virtual, the physical local, and the transnational-global), the multidisciplinary contributions explore bottom-up practices of community-building alongside cultural, social, economic, and historical barriers.
Cosmopolitanism is about the extension of the moral and political horizons of people, societies, organizations and institutions. Over the past 25 years there has been considerable interest in cosmopolitan thought across the human social sciences. The second edition of the Routledge International Handbook of Cosmopolitanism Studies is an enlarged, revised and updated version of the first edition. It consists of 50 chapters across a broader range of topics in the social and human sciences. Eighteen entirely new chapters cover topics that have become increasingly prominent in cosmopolitan scholarship in recent years, such as sexualities, public space, the Kantian legacy, the commons, internet, generations, care and heritage. This Second Edition aims to showcase some of the most innovative and promising developments in recent writing in the human and social sciences on cosmopolitanism. Both comprehensive and innovative in the topics covered, the Routledge International Handbook of Cosmopolitanism Studies is divided into four sections. Cosmopolitan theory and history with a focus on the classical and contemporary approaches, The cultural dimensions of cosmopolitanism, The politics of cosmopolitanism, World varieties of cosmopolitanism. There is a strong emphasis in interdisciplinarity, with chapters covering contributions in philosophy, history, sociology, anthropology, media studies, international relations. The Handboook’s clear and comprehensive style will appeal to a wide undergraduate and postgraduate audience across the social and human sciences.
Migration and cosmopolitanism are said to be complementary. Cosmopolitanism means to be a citizen of the world, and migration, without impediments, should be the natural starting point for a cosmopolitan view. However, the intensification of migration, through an increasing number of refugees and economic migrants, has generated anti-cosmopolitan stances. Using the concept of cosmopolitanism as it emerges from migrant protests like Sans Papiers, No One Is Illegal, and No Borders, an interdisciplinary group of scholars addresses this discrepancy and explores how migrant protest movements elicit a new form of radical cosmopolitanism. The combination of basic theoretical concepts and detailed empirical analysis in this book will advance the theoretical debate on the inherent cosmopolitan aspects of migrant activism. As such, it will be a valuable contribution to students, researchers and scholars of political science, sociology and philosophy.
Wim Vandekerckhove and Stan van Hooft The philosopher, Diogenes the Cynic, in the fourth century BCE, was asked where he came from and where he felt he belonged. He answered that he was a “citi- 1 zen of the world” (kosmopolitês) . This made him the rst person known to have described himself as a cosmopolitan. A century later, the Stoics had developed that concept further, stating that the whole cosmos was but one polis, of which the order was logos or right reason. Living according to that right reason implied showing goodness to all of human kind. Through early Christianity, cosmopolitanism was given various interpretations, sometimes quite contrary to the inclusive notion of the Stoics. Augustine’s interpretation, for example, suggested that only those who love God can live in the universal and borderless “City of God”. Later, the red- covery of Stoic writings during the European Renaissance inspired thinkers like Erasmus, Grotius and Pufendorf to draw on cosmopolitanism to advocate world peace through religious tolerance and a society of states. That same inspiration can be noted in the American and French revolutions. In the eighteenth century, enlig- enment philosophers such as Bentham (through utilitarianism) and Kant (through universal reason) developed new and very different versions of cosmopolitanism that serve today as key sources of cosmopolitan philosophy. The nineteenth century saw the development of new forms of transnational ideals, including that of Marx’s critique of capitalism on behalf of an international working class.
At a time when social and political reality seems to move away from the practice of cosmopolitanism, whilst being in serious need of a new international framework to regulate global interaction, what are the new definitions and practices of cosmopolitanism? Including contributions from leading figures across the humanities and social sciences, After Cosmopolitanism takes up this question as its central challenge. Its core argument is the idea that our globalised condition forms the heart of contemporary cosmopolitan claims, which do not refer to a transcendental ideal, but are rather immanent to the material conditions of global interdependence. But to what extent do emerging definitions of cosmopolitanism contribute to new representative democratic models of governance? The present volume argues that a radical transformation of cosmopolitanism is already ongoing and that more effort is needed to take stock of transformations which are both necessary and possible. To this end, After Cosmopolitanism calls for an understanding of cosmopolitanism that is more attentive to the material reality of our social and political situation and less focused on linguistic analyses of its metaphorical implications. It is the call for a cosmopolitanism that is also a cosmopolitics.