Questioning cosmopolitanism
Author(s)
Bibliographic Information
Questioning cosmopolitanism
(Studies in global justice, v. 6)
Springer, c2010
Available at 2 libraries
  Aomori
  Iwate
  Miyagi
  Akita
  Yamagata
  Fukushima
  Ibaraki
  Tochigi
  Gunma
  Saitama
  Chiba
  Tokyo
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  Niigata
  Toyama
  Ishikawa
  Fukui
  Yamanashi
  Nagano
  Gifu
  Shizuoka
  Aichi
  Mie
  Shiga
  Kyoto
  Osaka
  Hyogo
  Nara
  Wakayama
  Tottori
  Shimane
  Okayama
  Hiroshima
  Yamaguchi
  Tokushima
  Kagawa
  Ehime
  Kochi
  Fukuoka
  Saga
  Nagasaki
  Kumamoto
  Oita
  Miyazaki
  Kagoshima
  Okinawa
  Korea
  China
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  United Kingdom
  Germany
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Note
"The chapters in this book arise from a conference of the International Global Ethics Association held in Melbourne, Australia in June 2008." -- p. v
Includes bibliographical references (p. 211-224) and index
Description and Table of Contents
Description
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" (kosmopolites) . 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.
Table of Contents
- Introduction
- Stan van Hooft and Wim Vandekerckhove.- Section 1: Cosmopolitan Subjectivity.- Questioning the Questioning of Cosmopolitanism
- Nigel Dower.- Moral Progress and World History: Ethics and Global Interconnectedness
- Andrew Linklater.- Cosmopolitanism, Identity and Recognition
- Stan van Hooft.- Redeeming Freedom
- Jiwei Ci.- The Cosmopolitan Self and the Fetishism of Identity
- Siby K. George.- Towards an Ethics of Hospitality
- An Verlinden.- The Cosmopolitan Stranger
- Vince Marotta.- Questioning Cosmopolitan Justice
- Tom Campbell.- The Cosmopolitan Vision: experimental reasons for choosing justice over humanity
- Holly Lawford-Smith.- Section 2: Global Institutions
- Do Cosmopolitan Ethics and Cosmopolitan Democracy Entail Each Other?
- Carol Gould.- Global Institutionalism and Justice
- Rekha Nath.- Reconsidering the State: Cosmopolitanism, Republicanism and Global Governance
- Steven Slaughter.- Cosmopolitan Corporate Responsibilities
- Wim Vandekerckhove.- About the Authors.- References.- Index.
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