Questioning Cosmopolitanism

1. Front Matter

   Pages i-xxviii

   PDF

2. Section 1: Cosmopolitan Subjectivity

   1. Front Matter

      Pages 1-1

      PDF

   2. Questioning the Questioning of Cosmopolitanism

      • Nigel Dower

      Pages 3-20

   3. Moral Progress and World History: Ethics and Global Interconnectedness

      • Andrew Linklater

      Pages 21-35

   4. Cosmopolitanism, Identity and Recognition

      • Stan van Hooft

      Pages 37-47

   5. Redeeming Freedom

      • Jiwei Ci

      Pages 49-61

   6. The Cosmopolitan Self and the Fetishism of Identity

      • Siby K. George

      Pages 63-82

   7. Reconciling Global Duties with Special Responsibilities: Towards a Dialogical Ethics

      • An Verlinden

      Pages 83-103

   8. The Cosmopolitan Stranger

      • Vince P. Marotta

      Pages 105-120

   9. Questioning Cosmopolitan Justice

      • Tom Campbell

      Pages 121-135

   10. Feasibility Constraints and the Cosmopolitan Vision: Empirical Reasons for Choosing Justice Over Humanity

       • Holly Lawford-Smith

       Pages 137-150

3. Section 2: Global Institutions

   1. Front Matter

      Pages 151-151

      PDF

   2. Do Cosmopolitan Ethics and Cosmopolitan Democracy Imply Each Other?

      • Carol C. Gould

      Pages 153-166

   3. Global Institutionalism and Justice

      • Rekha Nath

      Pages 167-181

   4. Reconsidering the State: Cosmopolitanism, Republicanism and Global Governance

      • Steven Slaughter

      Pages 183-198

   5. Cosmopolitan Corporate Responsibilities

      • Wim Vandekerckhove

      Pages 199-209

4. Back Matter

   Pages 211-229

   PDF

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.

• Cosmopolitan freedom
• Cosmopolitan stranger
• Cosmopolitan vision
• Cosmopolitanism
• Fetishism of identity
• Global Interconnectedness
• Global ethics
• Global justice
• Moral progress
• Recognition
• Redeeming freedom
• World citizenship
• World history
• ethics
• morality

• Fac. Arts, Deakin University, Burwood, Australia

  Stan Hooft

• Centre for Logic & Philosophy of Science, Philosophy & Moral Science Dept., Ghent University, Gent, Belgium

  Wim Vandekerckhove

Policies and ethics