Via readings of novels by J.M. Coetzee, Timothy Mo and Salman Rushdie and the later poetry of W.B. Yeats, this book reveals how postcolonial writing can encourage the enlarged sense of moral and political responsibility needed to supplant ongoing forms of imperial violence with cosmopolitan institutions, relationships and ways of thinking.
Brown (English, Boston U.) places Wilde in the continuum of continental philosophy from Kant and Schiller through Kierkegaard and Nietzsche to Benjamin and Adorno, discussing his conception of art, its meaning, and the contradictory relations between art and the sphere of the ethical everyday. Annotation copyrighted by Book News, Inc., Portland, OR
The cosmopolitan political tradition defines people not according to nationality, family, or class but as equally worthy citizens of the world. Martha Nussbaum pursues this “noble but flawed” vision, confronting its inherent tensions over material distribution, differential abilities, and the ideological conflicts inherent to pluralistic societies.
This is a groundbreaking work which links the novels of modernist, contemporary, and postcolonial authors to rethink the political nature of cosmopolitanism.
A Yale sociology professor discusses how everyday people meet the demands of urban living through islands of civility he calls "cosmopolitan canopies" and describes how activities carried out under this canopy can ease racial tensions and promote harmony.
Early twentieth-century China paired the local community to the worldùa place and time when English dominated urban-centered higher and secondary education and Chinese-edited English-language magazines surfaced as a new form of translingual practice. Cosmopolitan Publics focuses on China's "cosmopolitans" Western-educated intellectuals who returned to Shanghai in the late 1920s to publish in English and who, ultimately, became both cultural translators and citizens of the wider world. Shuang Shen highlights their work in publications such as The China Critic and T'ien Hsia, providing readers with a broader understanding of the role and function of cultural mixing, translation, and multilingualism in China's cultural modernity. Decades later, as nationalist biases and political restrictions emerged within China, the influence of the cosmopolitans was neglected and the significance of cosmopolitan practice was underplayed. Shen's encompassing study revisits and presents the experience of Chinese modernity as far more heterogeneous, emergent, and transnational than it has been characterized until now.
How are we to live with the wide varieties of sexuality and gender found across the rapidly changing global order? Whilst some countries have legislated in favour of same-sex marriage and the United Nations makes declarations about gender and sexual equality, many countries across the world employ punitive responses to such differences. In this compelling and original study, Ken Plummer argues the need for a practical utopian project of hope that he calls ‘cosmopolitan sexualities’. He asks: how can we connect our differences with collective values, our uniqueness with multiple group belonging, our sexual and gendered individualities with a broader common humanity? Showing how a foundation for this new ethics, politics and imagination are evolving across the world, he discusses the many possible pitfalls being encountered. He highlights the complexity of sexual and gender cultures, the ubiquity of human conflict, the difficulties of dialogue and the problems with finding any common ground for our humanity. Cosmopolitan Sexualities takes a bold critical humanist view and argues the need for positive norms to guide us into the future. Highlighting the vulnerability of the human being, Plummer goes in search of historically grounded and potentially global human values like empathy and sympathy, care and kindness, dignity and rights, human flourishing and social justice. These harbour visions of what is acceptable and unacceptable in the sexual and intimate life. Clearly written, the book speaks to important issues of our time and will interest all those who are struggling to finding ways to live together well in spite of our different genders and sexualities.
Drawing on postcolonial and gender studies, as well as affect theory, the book interrogates cosmopolitan philosophies. Through analysis of J.M. Coetzee's later fiction, Hallemeier invites the re-imagining of cosmopolitanism, particularly as it is performed through the reading of literature.
Cosmopolitan Culture and Consumerism in Chick Lit focuses on the literary phenomenon popularly known as chick lit, and the way in which this genre interfaces with magazines, self-help books, romantic comedies, and domestic-advice publications. This recent trend in women’s popular fiction, which began in 1996 with the publication of British author Helen Fielding’s novel Bridget Jones’s Diary, uses first person narration to chronicle the romantic tribulations of its young, single, white, heterosexual, urban heroines. Critics of the genre have failed to fully appreciate chick lit’s complicated representations of women as both readers and consumers. In this study, Smith argues that chick lit questions the "consume and achieve promise" offered by advice manuals marketed toward women, subverting the consumer industry to which it is so closely linked and challenging cultural expectations of women as consumers, readers, and writers, and of popular fiction itself.
What is the relationship between cosmopolitanism and secularism—the worldwide and the worldly? While cosmopolitan politics may seem inherently secular, existing forms of secularism risk undermining the universality of cosmopolitanism because they privilege the European tradition over all others and transform particular historical norms into enunciations of truth, valid for all cultures and all epochs. In this book, the noted philosopher Étienne Balibar explores the tensions lurking at this troubled nexus in order to advance a truly democratic and emancipatory cosmopolitanism, which requires a secularization of secularism itself. Balibar argues for the idea of the universal against its particular dominant institutions. He questions the assumptions that underlie popular ideas of secularism and religion and outlines the importance of a new critique for the contemporary world. Balibar holds that conflicts between religious and secular discourses need to be reframed from a point of view that takes into account the cultural hybridization, migration and mobility, and transformation of borders that have reshaped the postcolonial age. Among the topics discussed are the uses and misuses of the category of religion and the religious, the paradoxical genealogy of monotheism, French laïcité’s identitarian turn, and the implications of the responses to the Charlie Hebdo attacks for an extended definition of free speech. Going beyond circumscribed notions of religion and the public sphere, Secularism and Cosmopolitanism is a profound rethinking of identity and difference that seeks to make room for a renewed political imagination.
