Cosmopolitan Studies-Book

Routledge International Handbook
of Cosmopolitanism Studies
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 Handbook’s clear and
comprehensive style will appeal to a wide undergraduate and postgraduate audience across the
social and human sciences.
Gerard Delanty is Professor of Sociology and Social & Political Thought, University of
Sussex, Brighton, UK. His books include The Cosmopolitan Imagination (Cambridge University
Press 2009), Formations of European Modernity: A Historical and Political Sociology of Europe, 2nd
edition (Palgrave 2018), The European Heritage: A Critical Re-interpretation (Routledge 2018) and
Community, 3rd edition (Routledge 2018).
Routledge International
Handbook of
Cosmopolitanism Studies
Second Edition
Edited by Gerard Delanty

Second edition published 2019
by Routledge
2 Park Square, Milton Park, Abingdon, Oxon, OX14 4RN
and by Routledge
711 Third Avenue, New York, NY 10017
Routledge is an imprint of the Taylor & Francis Group, an informa business
© 2019 Gerard Delanty
The right of Gerard Delanty to be identified as the author of the editorial
material, and of the authors for their individual chapters, has been asserted
in accordance with sections 77 and 78 of the Copyright, Designs and
Patents Act 1988.
All rights reserved. No part of this book may be reprinted or reproduced or
utilised in any form or by any electronic, mechanical, or other means, now
known or hereafter invented, including photocopying and recording, or in
any information storage or retrieval system, without permission in writing
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Trademark notice: Product or corporate names may be trademarks or
registered trademarks, and are used only for identification and explanation
without intent to infringe.
First edition published by Routledge 2012
Library of Congress Cataloging-in-Publication Data
Names: Delanty, Gerard editor.
Title: Routledge international handbook of cosmopolitanism studies /
edited by Gerard Delanty.
Other titles: Routledge handbook of cosmopolitanism studies
Description: Second Edition. | New York : Routledge, 2018. | Series:
Routledge international handbooks | Previous edition: 2012.
Identifiers: LCCN 2018005282 | ISBN 9781138493117 (Hardcover) |
ISBN 9781351028905 (eBook)
Subjects: LCSH: Cosmopolitanism. | International relations—Philosophy.
Classification: LCC JZ1308 .R69 2018 | DDC 327.101—dc23
LC record available at https://lccn.loc.gov/2018005282
ISBN: 978-1-138-49311-7 (hbk)
ISBN: 978-1-351-02890-5 (ebk)
Typeset in Bembo
by Apex CoVantage, LLC
This volume is dedicated to the memory of Ulrick Beck (1944–2015)
and Chris Rumford (1958–2016).
Contents
List of tables xii

Notes on contributors xiii
Preface to the second edition xxii
Introduction: the field of cosmopolitanism studies 1

Gerard Delanty
PART I
Cosmopolitan theory, history and approaches 9
1 Kant and cosmopolitan legacies 11

Garrett W. Brown
2 Radical cosmopolitanism and the tradition of insurgent universality 21

James D. Ingram
3 There is no cosmopolitanism without universalism 30

Daniel Chernilo
4 Alt-histories of cosmopolitanism: rewriting the past in the service

of the future 42
David Inglis
5 World history and cosmopolitanism 56

Bo Stråth
6 Cosmopolitan thought in Weimar Germany 69

Austin Harrington
vii
Contents
7 The modern cognitive order, cosmopolitanism and conflicting

models of world openness: towards a critique of contemporary
social relations 78
Piet Strydom
8 The idea of critical cosmopolitanism 91

Gerard Delanty and Neal Harris
9 Border thinking and decolonial cosmopolitanism: overcoming

colonial/imperial differences 101
Walter D. Mignolo
10 Cosmopolitanism and social research: some methodological issues

of an emerging research agenda 117
Victor Roudometof
11 Performing cosmopolitanism. The context and object framing of

cosmopolitan openness 129
Ian Woodward and Zlatko Skrbiš
PART II
Cosmopolitan cultures 141
12 Anthropology and the new ethical cosmopolitanism 143

Pnina Werbner
13 Cosmopolitanism and ‘civilization’: social theory and political

programmes 157
Humeira Iqtidar
14 Cosmopolitanism and translation 167

Esperança Bielsa
15 Third Culture Kids and paradoxical cosmopolitanism 177

Rachel Cason
16 Festivals, museums, exhibitions: aesthetic cosmopolitanism in the

cultural public sphere 186
Monica Sassatelli
17 Aesthetic cosmopolitanism 198

Nikos Papastergiadis
viii
Contents
18 The cosmopolitanism of the sacred 211

Bryan S. Turner
19 Imagining cosmopolitan sexualities for the twenty-first century 224

Ken Plummer
20 Themes in cosmopolitan education 234

Matthew J. Hayden
21 Media cultures and cosmopolitan connections 245

Alexa Robertson
22 Interspecies cosmopolitanism 254

Eduardo Mendieta
23 Making heritage cosmopolitan 267

Jasper Chalcraft
24 Bordering and connectivity: thinking about cosmopolitan borders 277

Chris Rumford and Anthony Cooper
25 Cosmopolitan public space(s) 287

Daniel Innerarity and Ander Errasti
26 Cosmopolitanism in cities and beyond 299

Brenda S.A. Yeoh and Weiqiang Lin
PART III
Cosmopolitics 313
27 Seeking global justice: what kind of equality should guide

cosmopolitans? 315
Gillian Brock
28 Cosmocitizens? 326
Richard Vernon
29 Global civil society and the cosmopolitan ideal 336

Alexander Hensby and Darren J. O’Byrne
30 The commons and cosmopolitanism 351

Nick Stevenson
ix
Contents
31 The idea of cosmopolitan solidarity 362

Robert Fine
32 Humanitarianism and cosmopolitanism 372

Iain Wilkinson
33 A deeper framework of cosmopolitan justice: addressing

inequalities in the era of the Anthropocene 383
Tracey Skillington
34 Cosmopolitan care 395

Mihaela Czobor-Lupp
35 The Internet and cosmopolitanism 406

Oliver Hall
36 Cosmopolitanism and migrant protests 419

Tamara Caraus and Camil-Alexandru Parvu
37 Cosmopolitan diplomacy 430

Seckin Baris Gulmez
PART IV
World varieties of cosmopolitanism 441
38 Cosmopolitanism in Latin America: political practices, critiques,

and imaginaries 443
Aurea Mota
39 Caribbean cosmopolitanism: the view from ethnography 455

Huon Wardle
40 Americans and others: historical identity formation in the

United States 467
Andrew Hartman
41 Cosmopolitanism in Asia 480

Baogang He and Kevin Brown
42 Benedict Anderson’s cosmopolitan leanings and the question

of Southeast Asian subjectivity 494
Pheng Cheah
x
Contents
43 Unity in diversity: the Indian idea of cosmopolitanism 505

Sudarsan Padmanabhan
44 Between tianxia and postsocialism: contemporary Chinese

cosmopolitanism 517
Lisa Rofel
45 Kyōsei: Japan’s cosmopolitanism 526

Yoshio Sugimoto
46 Immigration, indigeneity and identity: cosmopolitanism in Australia

and New Zealand 541
Keith Jacobs and Jeff Malpas
47 Cosmopolitanism in a European context: reflections on cosmopolitan

order in Europe and the EU 552
Maurice Roche
48 Cosmopolitan Europe: postcolonial interventions and global transitions 564

Sandra Ponzanesi
49 Afropolitanism and the end of Black nationalism 575

Sarah Balakrishnan
50 Jews and cosmopolitanism from the early modern age to the global era 586
Michael L. Miller and Scott Ury
Index 601
xi
Tables
41.1 Percentage of sample in ‘high’ category of selected measures by country

(rank ordered by IC score) 486
45.1 Journal articles by Japanese sociologists by language 534
45.2 Books translated in the world in all disciplines, 1979–2016 535
xii
Notes on contributors
Sarah Balakrishnan is a doctoral candidate in History at Harvard University. Her dissertation

examines the creation of a ‘colonial public’ in 19th century Ghana and the spatial organization
of the colony according to a public/private divide. Previous essays of hers have also featured in
Transition: An International Review and History Compass.
Esperança Bielsa is Senior Lecturer in Sociology at the Universitat Autònoma de Barcelona. Her
research is in the areas of cultural sociology, social theory and the sociology of translation. She is
the author of Cosmopolitanism and Translation. Investigations into the Experience of the Foreign (Rout-
ledge 2016) and The Latin American Urban Crónica. Between Literature and Mass Culture (Lexington
Books 2006); co-author, with Susan Bassnett, of Translation in Global News (Routledge 2009) and
co-editor, with Christopher Hughes, of Globalization, Political Violence and Translation (Palgrave
Macmillan 2009).
Gillian Brock is Professor of Philosophy at the University of Auckland in New Zealand. Some
of her publications relevant to cosmopolitanism include Global Justice: A Cosmopolitan Account
(Oxford University Press 2009), also translated into Chinese (2014); Debating Brain Drain: May
Governments Restrict Emigration? (Oxford University Press 2015, with Michael Blake); Cosmopoli-
tanism versus Non-Cosmopolitanism (Oxford University Press 2013, edited); The Political Philoso-
phy of Cosmopolitanism (Cambridge University Press 2005, edited with Harry Brighouse); Global
Health and Global Health Ethics (Cambridge University Press 2011, edited with Solomon Benatar)
and Current Debates in Global Justice (Springer 2005, edited with Darrel Moellendorf).
Garrett W. Brown is Professor in Political Theory and Global Health Policy in the School of Pol-
itics and International Studies (POLIS) at the University of Leeds. His research includes work on
cosmopolitanism, globalization theory, global justice, international law and global health policy.
His recent cosmopolitan publications include Grounding Cosmopolitanism: From Kant to the Idea of
a Cosmopolitan Constitution (Edinburgh University Press 2009); The Cosmopolitanism Reader (Polity
2010) and The State and Cosmopolitan Responsibilities (Oxford University Press 2018).
Kevin Brown is a Senior Lecturer in Sociology at Deakin University. He has researched and
published in the areas of community association, the third sector and social capital. He has given
keynote addresses to conferences and research groups in Australia, Malaysia, Spain, Sweden, the
Netherlands, Russia and the UK. He has held visiting fellows at the Universities of California-
Berkeley, Hull, La Trobe, Stockholm and the Russian Academy of Sciences (Moscow).
xiii
Tamara Caraus is Researcher at the Research Institute of the University of Bucharest. Her area of
research includes cosmopolitanism and continental political theory. She contributed with articles
to various academic journals and volumes, published four books and edited Cosmopolitanism and
the Legacy of Dissent (with C. Parvu, Routledge 2014); Cosmopolitanism without Foundations (with
D. Lazea, Zeta Books 2014); Re-Grounding Cosmopolitanism. Towards a Post-Foundational Cosmo-
politanism (with E. Paris, Routledge 2015); Cosmopolitanism and Global Protests: Special Issue of
Globalizations Journal (with C. Parvu, 2017) and Migration, Protest Movements and the Politics of
Resistance: A Radical Political Philosophy of Cosmopolitanism (Routledge 2018, forthcoming).
Rachel Cason, a UK citizen, was raised by missionary parents in Niger, West Africa. Her aca-
demic career has been spent seeking and recording life stories, exploring the intersections of mar-
ginality and belonging, and Third Culture Kid identity. Rachel’s doctorate was awarded in 2015
by Keele University, England, and was titled, Third Culture Kids: Migration Narratives on Belonging,
Identity and Place. That same year, she founded Life Story (www.explorelifestory.com) to offer life
story work as a therapeutic tool to adult Third Culture Kids. Rachel’s personal career has been
spent practising the elusive art of settling, and constructing home in a global landscape.
Pheng Cheah is Professor of Rhetoric and Chair of the Center of Southeast Asia Studies at
the University of California at Berkeley, where he has taught since 1999. He has published
widely on the theory and practice of cosmopolitanism. He is the author of Spectral Nationality:
Passages of Freedom from Kant to Postcolonial Literatures of Liberation (Columbia University Press
2003); Inhuman Conditions: On Cosmopolitanism and Human Rights (Harvard University Press
2006) and most recently, What is a World? On Postcolonial Literature as World Literature (Duke
University Press 2016). His co-edited books include Cosmopolitics: Thinking and Feeling Beyond
the Nation (University of Minnesota Press 1998); Grounds of Comparison: Around the Work of
Benedict Anderson (Routledge 2003) and Derrida and the Time of the Political (Duke University
Press 2009).
Daniel Chernilo is Professor at the Institute for the Humanities at Universidad Diego Portales in
Chile and a Visiting Professor of Social and Political Thought at Loughborough University in the
UK. He has written widely on nationalism, cosmopolitanism and the history of social and politi-
cal thought. His latest book is Debating Humanity. Towards a Philosophical Sociology (Cambridge
University Press 2017).
Anthony Cooper is currently a Visiting Research Fellow at Queens University Belfast focusing
on the ‘visible spatiality’ of the Irish border in the context of contemporary Europeanization
(and, at the time of writing, Brexit). His principle research interest focuses on how to empiri-
cally capture the multiplicity and multidimensionality of borders that accounts for the diver-
sity of actors, practices, objects and representations that all contribute to (and are influenced
by) the (re)production of borders. This focus is further framed by examining the relationship
between contemporary bordering and social/cultural/political processes attributed to globaliza-
tion. Anthony has published widely on the broad subject of borders and he is currently working
on a substantial book project looking at the intersection between general border studies and
traditional/contemporary philosophy.
Mihaela Czobor-Lupp is Associate Professor at Carleton College (USA). Her research focuses
on the ambiguous role that imagination can play in politics. Her most recent book is Imagination
in Politics: Freedom or Domination? (Lexington Books, Lanham 2014) and her most recent article
xiv
is ‘Herder on the Emancipatory Power of Religion and Religious Education’, (Review of Politics,
Spring 79(2), 2017).
Gerard Delanty is Professor of Sociology and Social & Political Thought, Sussex University,
Brighton, UK. He is the author of various books, which include Inventing Europe (Macmillan
1995); Formations of European Modernity: A Historical and Political Sociology of Europe (Palgrave
2013); The Cosmopolitan Imagination: The Renewal of Critical Social Theory (Cambridge University
Press 2009) and The European Heritage: A Critical Re-Interpretation (Routledge 2018).
Ander Errasti has a PhD in Ethics and Political Philosophy from the Pompeu Fabra University,
Barcelona. His research is focused on the impact of globalization on nations and nationalism. He
has been a visiting doctoral student at the Department of Politics and International Relations at
Oxford University and visiting researcher at the University of Edinburgh. He is a researcher in
Globernance: Institute for Democratic Governance.
Robert Fine is Emeritus Professor of Sociology at the University of Warwick, where he was
founding director of the Social Theory Centre and convenor of the MA in Social and Political
Thought. He is author of Cosmopolitanism (Routledge 2007) and a number of articles and chap-
ters on cosmopolitanism.
Seckin Baris Gulmez is Assistant Professor of International Relations at Izmir Katip Çelebi Uni-
versity, Turkey. He previously worked as a postdoctoral researcher for the EU-funded project
FEUTURE at Koc University and as a teaching fellow at University of Warwick. He received his
PhD in politics from Royal Holloway University of London and his MSc and BSc degrees in IR
from Middle East Technical University.
Oliver Hall is a doctoral candidate in the School of Law, Politics and Sociology at the University
of Sussex. From a critical cosmopolitan framework, his doctoral thesis focuses on examining the
affective content of virtual solidarity networks and how such networks, by organizing around
subpolitical issues of global justice, can inform a cosmopolitan conception of a global ethics as
emerging out of the sociocognitive processes of intercultural discourse.
Austin Harrington is Reader in Sociology at the University of Leeds, UK. He is the author most
recently of German Cosmopolitan Social Thought and the Idea of the West: Voices from Weimar (Cam-
bridge University Press 2016).
Neil Harris is completing a PhD at Sussex University, Brighton, UK. His thesis concerns social
pathology analysis and critical theory. He is the author of ‘Recovering the Critical Potential of
Social Pathology Diagnosis’, European Journal of Social Theory. vol 22, no 1, 2019.
Andrew Hartman is Professor of History at Illinois State University. He is the author of Education
and the Cold War: The Battle for the American School (Palgrave Macmillan 2008) and A War for the
Soul of America: A History of the Culture Wars (University of Chicago Press 2015).
Matthew J. Hayden is an Assistant Professor of Education at Drake University (USA) and

the coordinator for International Programs for the School of Education. He earned his PhD
from Columbia University and received the 2012 Kuhmerker Dissertation Award from the
Association for Moral Education for his dissertation, ‘Cosmopolitan Education and Moral
xv
Education: Forging Moral Beings Under Conditions of Uncertainty’. Publications include

‘The Process Matters: Moral Constraints on Cosmopolitan Education’, Journal of Philosophy
of Education.
Baogang He is Alfred Deakin Professor, Chair in International Relations, School of Humani-

ties and Social Sciences, Faculty of Arts & Education, Deakin University. He graduated with a
PhD in Political Science from Australian National University in 1994. Professor He has become
widely known for his work in Chinese democratization and politics, in particular the delibera-
tive politics in China as well as in Asian politics covering Asian regionalism, Asian federalism and
Asian multiculturalism.
Alexander Hensby is Research Associate at the School of Social Policy, Sociology and Social
Research at the University of Kent, UK. His research and teaching interests include political
socialization, social networks, globalization and higher education. He is the author of Participation
and Non-Participation in Student Activism (Palgrave, 2017) and Theorizing Global Studies (Palgrave,
2011, with Darren O’Byrne).
David Inglis is Professor of Sociology at the University of Helsinki. He was previously professor
of Sociology at the University of Exeter and the University of Aberdeen. He writes in the areas
of cultural sociology, the sociology of globalization, historical sociology, the sociology of food
and drink, and social theory, both modern and classical. He has written and edited various books
in these areas, most recently The Sage Handbook of Cultural Sociology. He is founding editor of the
Sage/BSA journal Cultural Sociology. His current research concerns the sociological analysis of
the global wine industry.
Daniel Innerarity is Professor in Social and Political Philosophy, IKERBASQUE Researcher at

the University of the Basque Country and Director of Globernance: Institute for Democratic
Governance. He is a Visiting Professor at the European University Institute’s Center on Transna-
tional Governance. He has published several volumes and articles, including a book in 2006 on
the concept of public space in later modernity.
Humeira Iqtidar is Senior Lecturer in Politics at King’s College London. She is the author
of Secularizing Islamists? Jamaat-e-Islami and Jamaat-ud-Dawa in Urban Pakistan (University of
Chicago Press 2011). Her research engages with Islamic thought and practice, postcolonial
theory and comparative political theory. Her current research focuses on non-liberal forms of
tolerance.
Keith Jacobs is Professor of Sociology in the School of Social Sciences at the University of Tas-
mania. His recent books are Experience and Representation: Contemporary Perspectives on Migration
in Australia (Routledge 2011); Ocean to Outback: Cosmopolitanism in Contemporary Australia (Uni-
versity of Western Australia Publishing 2011), co-edited with Jeff Malpas and House Home and
Society (Palgrave 2016) authored with Rowland Atkinson.
Weiqiang Lin is Assistant Professor at the Department of Geography, NUS. His work straddles
between social-cultural approaches and geopolitical ones around air transport, logistics and infra-
structures. Weiqiang was a recipient of the UK Commonwealth Scholarship from 2011 to 2014,
and was an NUS Overseas Postdoctoral Fellow (University of Toronto) in 2015.
xvi
Jeff Malpas is Distinguished Professor of Philosophy at the University of Tasmania, Honorary

Distinguished Professor at La Trobe University, and Adjunct Professor at RMIT University. He is
the author or editor of numerous books and essays on a wide range of topics. A new edition of
his Place and Experience will appear with Routledge in 2018.
Eduardo Mendieta is Professor of Philosophy, associate director of the Rock Ethics Institute,
affiliated faculty at the School of International Affairs, and the Bioethics Program at Penn State
University. He is the author of The Adventures of Transcendental Philosophy (Rowman & Littlefield
2002) and Global Fragments: Globalizations, Latinamericanisms, and Critical Theory (SUNY Press
2007). He is also co-editor with Jonathan VanAntwerpen of The Power of Religion in the Public
Sphere (Columbia University Press 2011), and with Craig Calhoun and Jonathan VanAntwerpen
of Habermas and Religion (Polity 2013) and with Stuart Elden of Reading Kant’s Geography (SUNY
Press 2011). He recently finished a book titled The Philosophical Animal, which will be published
by SUNY Press in 2018. He is 2017 the recipient of the Frantz Fanon Outstanding Achieve-
ments Award.
Walter D. Mignolo is William H. Wannamaker Professor in the Program of Literature, Romance

Studies and Cultural Anthropology. Among his recent publications are The Darker Side of the
Renaissance: Literacy, Territoriality and Colonization, Second Edition (The University of Michigan
Press 2003) and The Dark Side of Western Modernity: Global Futures, Decolonial Options (Duke Uni-
versity Press 2011).
Michael L. Miller is Associate Professor in the Nationalism Studies program at Central European
University in Budapest. His publications include Rabbis and Revolution: The Jews of Moravia in the
Age of Emancipation (Stanford University Press 2015).
Aurea Mota holds a PhD in Sociology from The Institute of Political and Social Studies (IESP/
UERJ) in Rio de Janeiro. She is especially interested in Latin American social thought, history
of colonial and modern America, human displacements, social theory and historical sociology.
She is currently based at the University of Barcelona. She is a member of the Latin American
Council of Social Science’s Political Philosophy Working Group. Recent papers have appeared in
the Journal of Classical Sociology, Social Imaginaries, European Journal of Social Theory and in Kriterion.
Spaces of Experience: Displacement and Knowledge in Modernity (Routledge, forthcoming) is her first
book in English.
Darren J. O’Byrne is Reader in Sociology and Human Rights, and Director of the Crucible
Centre for Human Rights Research, at the University of Roehampton, UK. He has written
extensively on globalization, social theory and human rights. His recent books include Human
Rights in a Globalizing World (Palgrave 2016), Theorizing Global Studies (Palgrave 2011, with Alex-
ander Hensby) and Introducing Sociological Theory (Routledge 2010), while his recent articles apply
the perspective of critical globalization studies to a variety of contemporary concerns from the
commodification of higher education to ecocide.
Sudarsan Padmanabhan is Associate Professor in the Department of Humanities and Social

Sciences, Indian Institute of Technology Madras. He specializes in social and political philosophy,
Indian philosophy and culture. He has co-edited The Democratic Predicament: Cultural Diversity in
Europe and India, published by Routledge in 2013 and Becoming Minority, by Sage in 2015 both
xvii
with Jyotirmaya Tripathy and Politics in the Global Age: Critical Reflections on Sovereignty, Citizen-
ship, Territory and Nationalism by Routledge in 2015 with Sonika Gupta.
Nikos Papastergiadis is Professor at the School of Culture and Communication at the Univer-
sity of Melbourne. His publications include Modernity as Exile (1993); Dialogues in the Diaspora
(1998); The Turbulence of Migration (2000); Metaphor and Tension (2004); Spatial Aesthetics: Art Place
and the Everyday (2006); Cosmopolitanism and Culture (2012); Ambient Perspectives (2013).
Camil-Alexandru Parvu is Associate Professor at the University of Bucharest, and an Invited

Researcher at the College d’Etudes Mondiales, Paris – Initiative ‘Social Movements in the Global
Age’. His recent research focuses on contentious politics and cosmopolitanism, as well as the con-
temporary reconfiguration of the political meaning and social practices of solidarity. He edited
Cosmopolitanism and the Legacy of Dissent (with T. Caraus, Routledge 2014) and ‘Cosmopolitanism
and Global Protests’ – Special Issue of Globalizations Journal (with T. Caraus, 2017). His forth-
coming book is Welfare and Solidarity. A Cosmopolitan Perspective (Bucharest 2018).
Ken Plummer is Emeritus Professor of Sociology at the University of Essex. He was the founder
editor of the journal Sexualities. He has published over 150 articles and some 15 books, most
recently: Sociology: The Basics, (2016) 2nd ed. and Cosmopolitan Sexualities: Hope and the Humanist
Imagination (2015). Forthcoming works include: Narrative Power (due 2018) and Flourishing Lives
(due 2019).
Sandra Ponzanesi is Professor in Gender and Postcolonial Studies at the Department of Media
and Culture Studies, Utrecht University, the Netherlands. She has published widely in the field
of postcolonial theory, Europe, cinema and digital migration. Among her publications are: The
Postcolonial Cultural Industry (Palgrave 2014); Gender, Globalisation and Violence (Routledge 2014)
and Paradoxes of Postcolonial Culture (Suny 2004). She has co-edited several volumes, among which
Postcolonial Intellectuals in Europe (Rowman and Littlefield International forthcoming); Postcolo-
nial Transitions in Europe (Rowman and Littlefield International 2016); Postcolonial Cinema Studies
(Routledge 2012) and Migrant Cartographies (2005).
Alexa Robertson is Professor of Media and Communication at the Department of Media Stud-
ies (IMS), Stockholm University and Director of the Screening Protest project, funded by the
Swedish Research Council (screeningprotest.com). Her research foci are global news, cosmopoli-
tanism and the media, comparative television analysis and narrative. Her books include Media and
Politics in a Globalized World (Polity 2015); Global News: Reporting Conflicts and Cosmopolitanism
(Peter Lang 2015); Mediated Cosmopolitanism: The World of Television News (Polity 2010) and Screen-
ing Protest.Visual Narratives of Dissent across Time, Space and Genre (Routledge forthcoming 2018).
Maurice Roche is Emeritus Professor of Sociology at Sheffield University. His main interests are
in the sociology of popular culture particularly ‘mega-events’, and the sociology of European
society. Among other books he is the author of Exploring the Sociology of Europe (2010 Sage) and
Mega-Events and Social Change (2017 Manchester University Press).
Lisa Rofel is Professor of Anthropology at University of California, Santa Cruz. She is the
author of Other Modernities: Gendered Yearnings in China after Socialism (University of California
Press); Desiring China: Experiments in Neoliberalism, Sexuality and Public Culture (Duke Uni-
versity Press); co-editor (with Chris Berry and Lü Xinyu) of The New Chinese Documentary
xviii
Film Movement: For the Public Record (Hong Kong University Press) and co-editor (with Petrus
Liu) of ‘Beyond the Strai(gh)ts: Transnationalism and Chinese Queer Politics’ (special issue of
positions).
Victor Roudometof has held positions at Princeton University, Washington University, Lee Uni-
versity and Miami University as well as the University of Cyprus. His main research interests
include globalization, glocalization, culture and religion. His latest book is Glocalization: A Critical
Introduction (Routledge 2016).
Chris Rumford (1958–2016) was Professor of Political Sociology and Global Politics in the
department of Politics and International Relations, Royal Holloway, University of London. He is
the author of several books including The European Union: A Political Sociology (Blackwell 2002);
Rethinking Europe: Social Theory and the Implications of Europeanization (with Gerard Delanty)
(Routledge 2005); Cosmopolitan Spaces: Europe, Globalization, Theory (Routledge 2008); winner of
the Association of Borderland Studies Gold Award 2010 (Cambridge Scholars 2010); The Sage
Handbook of European Studies (Sage 2009); Citizens and Borderwork in Contemporary Europe (Rout-
ledge 2009) and Cosmopolitanism and Europe (Liverpool University Press 2007).
Monica Sassatelli is Senior Lecturer in the Department of Sociology at Goldsmiths, University

of London. She has published in the sociology of culture, Europe, as well as classical and contem-
porary social theory. She is the author of Becoming Europeans. Cultural Identity and Cultural Policies
(Palgrave 2009) and co-editor of Festivals and the Cultural Public Sphere (with L. Giorgi and G.
Delanty, Routledge 2011).
Tracey Skillington is Lecturer in Sociology in the School of Sociology and Philosophy, University
College Cork, Ireland. Recent publications include Climate Justice & Human Rights (Palgrave
2016) and special issue of the European Journal of Social Theory, ‘Perspectives on Climate Change’
(2015) 18(3). She is currently completing a monograph entitled Climate Change and Intergenera-
tional Justice for Routledge (2018).
Zlatko Skrbiš is Professor of Sociology and the Senior Pro Vice-Chancellor (Academic) at
Monash University, Australia. He is a sociologist working in the fields of cosmopolitanism, social
theory, life-course studies and migration. His earlier research focused on issues of nationalism,
migration and transnationalism. Representative works include Long-Distance Nationalism: Dias-
poras, Homelands and Identities and Constructing Singapore: Elitism, Ethnicity and the Nation Building
Project (Sage, with Barr). Skrbiš has also worked extensively on social theory related to the con-
cept of cosmopolitanism. This has resulted in publications including the book Cosmopolitanism:
Uses of the Idea (Sage, with Ian Woodward).
Nick Stevenson is Reader in Cultural Sociology at the University of Nottingham. He is the

author of Human Rights and the Reinvention of Freedom (Routledge 2017) and is currently working
on a range of papers that reinvestigate the legacy of Cultural Marxism.
Bo Stråth was 2007–2014 Academy of Finland Distinguished Professor in Nordic, European

and World History at Helsinki University. He was 1997–2007 Professor of Contemporary His-
tory at the European University Institute in Florence and 1990–1996 Professor of History at
the Gothenburg University. He has researched and published widely in the fields of European
modernity in a global context.
xix
Piet Strydom retired from the Department of Sociology, School of Sociology and Philosophy,
University College Cork, Ireland, in 2011. His most recent publication is Contemporary Critical
Theory and Methodology (Routledge 2011).
Yoshio Sugimoto is Emeritus Professor at La Trobe University, Australia. A graduate from Kyoto
University with a PhD from the University of Pittsburgh, he was Dean of Social Sciences at La
Trobe from 1988 to 1991. Since 1988, he has been a Fellow of the Australian Academy of the
Humanities and published many books and articles both in English and Japanese. His recent
publications include An Introduction to Japanese Society, fourth edition (Cambridge University
Press 2014), The Cambridge Companion to Modern Japanese Culture (Cambridge University Press,
edited, 2009) and Rethinking Japanese Studies: Eurocentrism and the Asia-Pacific Region (Routledge,
co-edited with Kaori Okano, 2018). He is currently Executive Director of Trans Pacific Press,
Melbourne.
Bryan S. Turner is Professor of Sociology in the Institute for Religion Politics and Society at the
Australian Catholic University (Melbourne); Honorary Professor of Sociology at Potsdam Uni-
versity Germany and Emeritus Professor of Sociology at the Graduate Center City University of
New York. He won the Max Planck Award in 2015 and is the editor of the Wiley Encyclopedia
of Social Theory (2017).
Scott Ury is Senior Lecturer in Tel Aviv University’s Department of Jewish History where he
is also Director of the Roth Institute for the Study of Antisemitism and Racism. Published by
Stanford University Press, his monograph Barricades and Banners: The Revolution of 1905 and the
Transformation of Warsaw Jewry was awarded the 2013 Reginald Zelnik Prize for outstanding book
in the field of history by the ASEEES. He is also co-editor of Cosmopolitanism, Nationalism and the
Jews of East Central Europe and of Jews and Their Neighbors in Eastern Europe since 1750.
Richard Vernon is Distinguished University Professor at The University of Western Ontario,

where he teaches the history of political thought and contemporary political philosophy. His
publications include Cosmopolitan Regard (2010), and a book on intergenerational issues, Justice
Back and Forth (2016).
Huon Wardle is the Director of the Centre for Cosmopolitan Studies at the University of St
Andrews. He is the author of An Ethnography of Cosmopolitanism in Kingston, Jamaica (2000) and,
with Paloma Gay y Blasco of How to Read Ethnography (2007). He is the editor with Nigel Rap-
port of A Cosmopolitan Anthropology?, with Moises Lino e Silva of Freedom in Practice (2017) and
with Justin Shaffner of Cosmopolitics (2017). He was awarded the Royal Anthropological Insti-
tute’s J.B. Donne Essay Prize in 2014.
Pnina Werbner is Professor Emerita of Social Anthropology, Keele University. She is author of
The Making of an African Working Class: Politics, Law and Cultural Protest in the Manual Workers’
Union of Botswana (Pluto Press 2014) and of ‘The Manchester Migration Trilogy’ – The Migration
Process (1990/2002), Imagined Diasporas (2002) and Pilgrims of Love (2003). She has edited several
theoretical collections on hybridity, cosmopolitanism, multiculturalism, migration and citizen-
ship, including Anthropology and the New Cosmopolitanism (Berg 2008) and The Political Aesthetics
of Global Protest: Beyond the Arab Spring (Edinburgh 2014). She currently holds a Leverhulme
Emeritus fellowship on ‘The Changing Kgotla: The Transformation of Customary Courts in
Village Botswana’.
xx
Iain Wilkinson is Professor of Sociology at the University of Kent, UK. His research addresses
problems of social suffering, modern humanitarianism and issues related to the cultural politics
of compassion. His publications include Anxiety in a Risk Society (2001 Routledge); Suffering: A
Sociological Introduction (2005 Polity); Risk, Vulnerability and Everyday Life (2010 Routledge) and
(co-authored with Arthur Kleinman) A Passion for Society: How We Think About Human Suffering
(2016 University of California Press).
Ian Woodward is Professor at the Department of Marketing and Management of the Uni-
versity of Southern Denmark. He researches in the sociology of consumption and material
culture, and in the cultural dimensions of cosmopolitanism. He is co-author of The Sociology
of Cosmopolitanism (Palgrave 2009, with Kendall and Skrbiš) and with Zlatko Skrbiš he pub-
lished Cosmopolitanism, Uses of the Idea (Sage/TCS, 2013). Most recently he published Vinyl,
The Analogue Record in the Digital Age (Bloomsbury 2015, with Bartmanski) and co-edited The
Festivalization of Culture (Ashgate 2014).
Brenda S.A. Yeoh is Professor (Provost’s Chair) in the Department of Geography as well as
Research Leader of the Asian Migration Cluster at the Asia Research Institute, NUS. Her research
interests include the politics of space in colonial and postcolonial cities, and she has considerable
experience working on a wide range of migration research in Asia, including key themes such as
cosmopolitanism and highly skilled talent migration; gender, social reproduction and care migra-
tion; migration, national identity and citizenship issues; globalizing universities and international
student mobilities; and cultural politics, family dynamics and international marriage migrants.
xxi
Preface to the second edition
The second edition is an enlarged, revised and updated version of the first edition, which was
published in 2012 and comprised of 45 chapters. The new edition consists of 50 chapters across
a broader range of topics in the social and human sciences. There are 18 entirely new chapters
that 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, heritage.
The chapter on borders by the late Chris Rumford has been updated by Anthony Cooper.
The volume retains the four-fold structure of the first editions, cosmopolitan theory and his-
tory with a focus on the classic approaches, the cultural dimensions of cosmopolitanism, ‘cosmo-
politics’, and world varieties of cosmopolitanism.
Gerard Delanty
January 2018
xxii
Introduction
The field of cosmopolitanism studies
Gerard Delanty
Over the past two decades there has been very wide interest in cosmopolitanism across the
human and social sciences. Where earlier it had been largely a term associated with moral and
political philosophy, cosmopolitanism has now become a widely used term in the social sciences
and possibly rivals globalization and transnationalism as a focus for research. In many ways cos-
mopolitanism constitutes an interdisciplinary area for the human and social sciences. As invoked
in this volume, the idea of cosmopolitanism studies – or cosmopolitan studies – does not proclaim
anything more than the recognition of interdisciplinarity arising from common research ques-
tions and theoretical lineages. Cosmopolitanism has been taken up by most disciplinary tradi-
tions, though its usage various often quite considerably. Cosmopolitanism in anthropology, for
instance, is quite different from cosmopolitanism in sociology and in political philosophy. While
the diverse literature often appeals to some classic texts, there is nonetheless considerable variety
of interpretations and applications. In general, these vary from highly normative approaches as
in political philosophy to more empirical applications in sociology and anthropology. There is
much to be gained by greater dialogue between the various disciplines that have taken up the idea
of cosmopolitanism. It is in this somewhat limited sense of interdisciplinarity that the notion of
cosmopolitanism studies can be uncontroversially used. This volume is a contribution to inter-
disciplinary cosmopolitanism. As several chapters demonstrate, philosophical debate about the
normative characteristics of cosmopolitanism needs to engage with the anthropological and soci-
ological literature on actual cosmopolitanism. However, disciplinarity presupposes disciplinarity.
There is perhaps a second and stronger sense of idea of cosmopolitanism studies, namely an
emerging post-disciplinary studies area more or less beyond disciplinary traditions. Whether or
not cosmopolitanism studies today constitutes such a domain of inquiry that goes beyond the
assumptions of interdisciplinarity cannot be so easily concluded. For adherents to disciplinarity
and interdisciplinarity, there will be some resistance to such moves, which will be judged to lead
to a loss of theoretical and methodological rigour.
Yet, in whatever sense the term cosmopolitan studies is used, there is justification for it in that
cosmopolitanism, despite the absence of theoretical and methodological agreement, is certainly
an object of research and reflection across a very wide range of disciplines. For the time being
it will probably remain an interdisciplinary field and thus a contrast to, for instance, the related
domain of global studies where the post-disciplinary moment is more pronounced.
1
Gerard Delanty
Cosmopolitanism, it could be argued, is but an aspect of global studies and thus does not jus-
tify being designated a distinct domain of inquiry. However, such a charge is not warranted for
cosmopolitanism has a different focus and background. Global studies, as the study of globaliza-
tion, is a relatively recent development while cosmopolitanism has a long history as a concept
and a literature that goes back to ancient Greek thought. While it lacks the scope of global stud-
ies, its historical and philosophical background, diverse as it is, arguably provides greater focus.
One of the defining aspects of cosmopolitanism is its normative orientation and it is this that
distinguishes it from globalization, which is not a normative concept. It is difficult to use the
term cosmopolitanism without a normative stance. It is precisely this normative orientation that
will meet with opposition from those who would rather separate social and historical analysis
from philosophically grounded concepts. But the attraction that cosmopolitanism has today is
not unconnected with the implicit tension between cosmopolitanism and globalization, with
cosmopolitanism suggesting a critique of globalization. The world may becoming more and
more linked by powerful global forces, but this does not make the world more cosmopolitan. If
the normative underpinnings of cosmopolitanism are taken seriously, it must be apparent that it
is not reducible to the condition of globalization.
In the broadest sense possible, cosmopolitanism is about the extension of the moral and politi-
cal horizons of people, societies, organizations and institutions. It implies an attitude of openness
as opposed to closure. For Eduardo Mendieta, in his chapter in this volume, it is now a challenge
to the anthropocentric and zoomorphic assumptions that ground human exceptionalism. The
political philosophy of cosmopolitanism has always up-held the spirit of openness and a perspec-
tive on the world that emphasized the extension of the bonds of inclusivity. Cosmopolitanism is
therefore a condition that is more likely than not to be exemplified in opposition to prevailing
conditions and thus signalling in some sense the exploration of alternatives to the status quo. This
tension between the status quo and the imaginary of an alternative has often been taken to mean
that cosmopolitanism is a purely ideal aspiration not rooted in reality. The opposite is the case, for
such projections are themselves real and products of concrete experiences. The growth of cosmo-
politanism today is undoubtedly due to considerable disquiet about the impact of globalization,
on the one side, and, on the other, the recognition that a globally connected world must find
solutions that take into account the perspectives of others beyond one’s own immediate context.
Aspirations to improve social justice and find solutions for global environmental challenges are
not simply unrealistic ideals unlinked to political practice, but in many ways have become a part
of the social imaginaries of almost all societies in the present day. For this reason, then, as Chris
Rumford and Anthony Cooper have argued in their chapter, cosmopolitan opportunities do not
appear ready formed as the antidote to the ‘iron cage’ of nationalism, but should be seen as poten-
tials within the present. In similar terms, Ian Woodward and Zlatko Skrbiš argue that cosmopoli-
tanism is never an absolute or fixed category that resides simply within some individuals more
than others, but a dimension of social life that must be actively constructed through practices
of meaning-making in social situations. But normative visions of alternative ways of organizing
societies persist and these are discussed in the chapters by Gillian Brock and Richard Vernon who
look at some of the debates within political philosophy on global justice.
It is often argued that cosmopolitanism reflects a disdain for the local and is an elite preoc-
cupation. In this view, cosmopolitanism is simply a global ideology or an embracing of the
world of the mobile global elite. The nature of cosmopolitan thought in recent years contra-
dicts this criticism. As reflected in many chapters in this volume, we find a strong emphasis on
cosmopolitanism as rooted as opposed to being a rejection of real communities. The notion
of a rooted cosmopolitanism has been variously defended by theorists as different as the moral
philosopher Kwame Anthony Appiah and the sociologist Ulrich Beck and was also advocated
2
Introduction
by Hannah Arendt. The reception of cosmopolitanism in the social sciences as well as in post-
colonial thought, whereby cosmopolitanism becomes linked with empirical social phenomena,
makes it difficult to claim that cosmopolitanism is only an elite phenomenon. It is increasingly
associated with the claims to rights of groups previously excluded from political community and
is very much bound up with dissent and protest. Thus, for instance, in the chapters by Hensby
and O’Byrne, Plummer, and Caraus and Parvu, it is associated with marginal groups and in the
chapter by Walter D. Mignolo cosmopolitanism is produced by de-colonialism in the global
south. It is also worth recalling that in its classical origins in Ancient Greece the cosmopolitan
current represented by the Cynics gave expression to anti-elite and anti-institutional notions
of belonging and citizenship, a contrast to the Stoic tradition that fit more easily into the new
Hellenistic empire of Alexander and the nascent Roman empire. The tension between popular
and elite conceptions of cosmopolitanism has persisted in the subsequent history of the idea and
can also be found in the discord between moral individualist positions and aspirations for new
cosmopolitan world institutions. But cosmopolitanism is always a defence of the autonomy of
the individual. Thus education, as Matthew J. Hayden argues, provides one of the best arenas
for examining the articulation of actually existing cosmopolitanisms with cosmopolitanism as a
normative moral and/or political ideal. Schools are, after all, places where educators struggle daily
to impart, inscribe and actualize various visions of the moral individual and the good society.
Schools are a natural site for the exploration of tensions where students from different cultures
meet and expose the need for new ways of living together.
The popularity of cosmopolitan today, it might be suggested, lies in its relevance to an under-
standing of major social change throughout the world (see the contributions in Part I by Gerard
Delanty and Neal Harris, David Inglis, Bo Stråth and Piet Strydom and, in Part IV, by Maurice
Roche on Europe). It is particularly relevant to an understanding of shifts in the social imaginaries
of societies and the emergence of ethical and political responses to global challenges. Related con-
cepts, such as internationalism, globalization and transnationalism do not quite offer a framework
of interpretation and not all aspects of major social change can be understood with reference to
these concepts (see Victor Roudometof ’s chapter). Cosmopolitanism concerns ways of imagining
the world and thus it is more than a condition of mobility or transnational movement. It is partic-
ularly bound up with the expansion of democracy and the extension of the space of the political.
The revival of cosmopolitan thought today has much to do with the tremendous changes that
occurred in the 1990s in the aftermath of the end of communism in USSR and central and eastern
Europe. In this period, which also saw the end of Apartheid, the Tiananmen Square movement, and,
extending into the present day, the movements towards democratization of the Arab world, cosmo-
politanism in all these arenas has wide appeal as framework of interpretation. The two hundredth
anniversary of Kant’s 1795 work Perpetual Peace in 1995 was an important movement in revival of
cosmopolitanism since this work was the defining text in modern cosmopolitan thought with its
central notion of a principle of hospitality as the basis of a cosmopolitan political community. See
Garrett W. Brown’s chapter on the Kantian legacy of cosmopolitanism and the more recent contro-
versies that have arisen around it. The 1990s were marked not only by such major political events
of global significance, but in addition by the arrival of the internet and an epochal revolution in
communication technologies which led not only to the transformation of everyday life and politics
but too of capitalism. The sense of epochal change was enhanced with a sense of a new millennium.
As with previous periods of major social and political transformation, the new millennium
began with cosmopolitan and anti-cosmopolitan movements colliding. From 11th September
2001 with the emergence of the ‘war on terror’ to the global crisis of capitalism that began on
14th September 2008, with the collapse of the Lehman Brothers, anti-cosmopolitan tendencies
emerged to re-shape the world according to new doctrines of security and capitalist crisis. The
3
Gerard Delanty
rise of right-wing xenophobic nationalism in central and Eastern Europe, the Trump presidency
and Brexit, the trend towards authoritarian democracy in many parts of the world are further
reminders that global change does not lead only to cosmopolitan outcomes. However, one should
not see cosmopolitanism in terms of a zero sum game of a choice between atavistic nationalism
and religious fundamentalism, one the one side, and on the other cosmopolitan ideals. Both are
part of the contemporary world. Cosmopolitanism is expressed in degrees as opposed to being a
condition that is either present or absent; elements of cosmopolitanism can be variously found in
all societies. It may be suggested that every political community contains both cosmopolitan and
anti-cosmopolitan orientations; or, in other words orientations towards openness and closure are
part of the make-up of all collective entities. Viewed in such light, the political cultures of societ-
ies, both in the past and in the present, are never entirely cosmopolitan in much the same way that
they are never entirely democratic. For the same reasons it is a mistake to see cosmopolitanism
in terms of a model of decline. It is arguably the case that despite widespread anti-cosmopolitan
trends, there has been a world-wide increase in cosmopolitanism and the carriers of it may be
oppositional movements or movements in the direction of global democratizations, as discussed
in the chapters by Richard Vernon and James D. Ingram, as well as the chapter by Alexander
Hensby and Darren J. O’Byrne and the chapter by Tamara Caraus and Camil Alexandru Parvu.
This has also been very well documented by Austin Harrington in the case of Weimar Ger-
many where cosmopolitan thought remained strong, in contrast to the conventional image of its
decline in the first half of the twentieth century.
Cosmopolitanism is thus best seen in light of a larger framework of analysis than something that
can be accounted for only in terms of attitudes. While the term cosmopolitanism goes back to the
Stoics, and earlier, it is best understood as part of the social imaginary of the modern world. In this
volume, Piet Strydom situates cosmopolitanism in the context of an account of the learning poten-
tials within modernity. This cognitive approach is reflected in the general association of cosmo-
politanism with post-Kantian conceptions of political community and modernity. This tie between
modernity and cosmopolitanism all immediately raises a different question, namely the relation
between cosmopolitanism and different models of modernity, since modernity is not only Western,
as in the Kantian tradition of European political modernity or its various liberal alternatives.
A problem for cosmopolitan studies is the term itself and its Western genealogy. Most con-
ceptions of cosmopolitanism emanating from the Kantian idea, which in turn derives from the
original Stoic philosophy, presuppose a largely Western approach to history and modernity.
Is cosmopolitanism therefore uncosmopolitan in being a product of the West? Unfortunately
there has been insufficient attention given to this in the existing literature, which on the whole
tends to ignore the historical experience of non-Western parts of the world. In this volume the
problem of translating cosmopolitanism is specifically addressed in the contributions by Walter
D. Mignolo and Bo Stråth, as well as in the chapters that constitute Part IV, on world varieties
of cosmopolitanism, such as Yoshio Sugimoto’s chapter on Japan where he makes the argument
that the concept of ‘Kyōsei’ translates the Western notion of cosmopolitanism or Lisa Rofel’s
discussion of the Chinese notion of ‘tianxia’. In view of the diverse interpretations of cosmo-
politanism, a starting point is to recognize that cosmopolitanism is an open-ended approach
and not based on a fixed standard of values. It is also plausible to suggest the term is no longer
confined to its Western genealogy, but should be related to the experiences that roughly cor-
respond to it in the histories of other world cultures. This is where cultural translation becomes
a consideration for a genuinely cosmopolitan approach, which must embrace global history and
where the most promising and innovative developments can be made in cosmopolitan inquiry
in the future. In this volume, for instance, Lisa Rofel, explores the Chinese equivalent of the
Western concept of cosmopolitanism and Sudarsan Padmanabhan undertakes a similar analysis
4
Introduction
in the case of the cosmopolitan cultures of India, as does Yoshio Sugimoto with respect to Japa-
nese cosmopolitanism.
This approach is not without its risks. It would not be helpful if the universalistic impulse
within cosmopolitanism were pluralized to a point that we end up with a diversity of cosmopoli-
tan cultures or a counter-Western cosmopolitanism. As Daniel Chernilo argues in his contribu-
tion to this volume, cosmopolitanism necessarily requires a certain degree of universalism, though
such a universalism must be differentiated and qualified. There is no genuine cosmopolitan posi-
tion, he argues, without a universalistic orientation that upholds the idea of humanity. There is
also the separate question whether normative or descriptive claims are being made. A possible
way forward that will avoid the pitfalls of relativism and universalism is to locate the cosmopoli-
tan imaginary as an orientation or self-understanding that exists within all world cultures and
while taking a diversity of historical forms is always a response to the widening of human experi-
ence and the broadening of political community. In her chapter on cosmopolitanism in Africa,
Sarah Balakrishnan avoids any discussion of a civilizational particularness and concentrates on
a new kind of civic cosmopolitanism among activists. This is an interesting contrast to Andrew
Hartman’s characterization of American cosmopolitanism in terms of a model of decline arising
out of a pluralism which has not in fact led to greater cosmopolitanism. Whether or not such
a sense of a decline in the fortunes of American cosmopolitanism is warranted, his chapter is a
reminder that cultural pluralization is not always a basis for cosmopolitanism. In much the same
terms, Keith Jacobs and Jeff Malpas claim that in the case of Australia and New Zealand both
societies have been led, not towards more inclusive social and political formations, but instead
to policies that have encouraged increased insularity, individualization and exclusion. From a
different theoretical framework, Maurice Roche writing on Europe suggests that it is necessary
to maintain a clear distinction between the concept’s normative and analytic meanings, and to
focus on the latter. His argument is that the concept of ‘cosmopolitan order’ can be useful in
addressing the social context of cosmopolitanism in terms of cultural mixtures, social openness
and common power regimes rather than focusing on attitudes and values. He claims that deep
and long-term trends in Europe and the EU have operated to promote cosmopolitanism in the
form of cosmopolitan social orders.
As is apparent from the above mentioned chapters in Part IV, it is possible to find a way to con-
ceive of varieties of cosmopolitanism in ways that do not entail the negation of universality and it
is possible to do this in both historical and contemporary perspective. The key to this is the identi-
fication of alternative conceptions of what constitutes community as co-existence and as a broad-
ening of horizons whether on national or transnational levels. This at least is a starting point for a
basic definition of cosmopolitanism, which must be seen as extending into more complex levels
of critical awareness and different orientations. And as several chapters argue, cosmopolitanism is
not an historically invariable condition, but has shifted several times in history, as is vividly clear
in the case of South America, China and India. The interrelation of European and non-European
cosmopolitanism cultures should also be considered, a theme that is more present in Aurea Mota’s
account of Latin American expressions of cosmopolitanism as well as in Huon Wardle’s discus-
sion of ethnographies of cosmopolitanism in the Caribbean. Wardle, for instance, points out how
widespread horror at Caribbean slavery played an important role in the emergence of European
Enlightenment cosmopolitanism. Aurea Mota argues for the global relevance of the adoption of
the liberal project in early nineteenth century South American after independence and the idea of
a Latin American cosmopolitanism that can only be seen as part of a wider world phenomenon of
which it was a part. This corrects a major Eurocentric view of world history that liberal democ-
racy was primarily a European development when, in fact, one of the most extensive experiments
with democracy occurred in Latin America in the nineteenth century. According to Humeira
5
Gerard Delanty
Iqtidar, if cosmopolitanism is understood as a distancing of the self, the ability to re-evaluate one’s
own norms and practices, then it can be found in many instances of Islamic culture where the
groups in question have developed those capabilities. In this view, Bryan S. Turner argues that
cosmopolitanism is neither new nor necessarily secular. Stoicism, for instance, contributed sig-
nificantly to the origins of cosmopolitanism, but its real driving force was religious. This is, too,
a reminder that cosmopolitanism should not be equated with diverse and transnationally mobile
urban population, including in global cities, as Yeoh and Weiqiang argue, for cosmopolitanism is
about engaging with others and is to be found in locations that are not necessarily global spaces.
In light of the above considerations a cosmopolitan approach does offer an alternative way to
view major social change today from some of the dominant approaches, of which there are essen-
tially three. One view is that as a result of global transformations there is increased homogeniza-
tion in the world today. This thesis of homogenization has been reflected in diverse views ranging
from implausible notions of the ‘end of history’ as a condition in which liberal democracy has
become the dominant political system to more convincing arguments about societal conver-
gences or the increasing importance of a ‘world culture’ or a dominant global culture eroding
national or local cultures. Contrary to this is an approach that would see less convergence than
greater divergence and, eventually but not inevitably, polarization. In the extreme it amounts to
a notion of a clash of civilizations. Clearly both processes of convergence and divergence are in
evidence in almost every part of the world and any account of social change will need to account
for both. However, it is out of dissatisfaction with these accounts that alternative accounts have
been put forward which see as the distinctive feature a process of hybridization in which cultures
merge in a continuous creation of new forms. Cultures do not collide, but borrow from each
other and adapt in different ways without an overall convergence being the result. This is often
taken to be a case for cosmopolitanism. However, cosmopolitanism properly defined is not a
condition of hybridization, but one of the creative interaction of cultures and the exploration of
shared worlds. As such, it suggests heightened reflexivity.
While it can be argued that all cultures are in some way the product of cultural mixing, a
point is generally reached whereby the cultural form ceases to be conscious of its hybridity and
with the passage of time it takes on a more solidified character. At this point, the cultural entity
in question will take on another character and the result may be surrender to a global culture, or
itself become a global culture, or a process of polarization sets in. Distinct from the aforemen-
tioned processes, a fourth scenario is thus possible and can be termed a unity in diversity. In this
case the distinctive development is less a mixing of cultures and the production of new hybrid
forms, than a reflexive inter-relation of cultures whereby the cultures undergo some change as a
result of exchange. Diversity is not eradicated by mixing but also does not result in polarization.
While diversity is preserved, there is a also a degree of unity between the elements but without
a dominant culture taking over. So, instead of a single culture emerging, the cultures co-exist
through the creation of frameworks of solidarity and integration. This is essentially what cosmo-
politanism seeks to identify and, as I argue, with Neal Harris, in our contribution to this volume,
the approach that describes it a critical cosmopolitanism.
Does this mean that cosmopolitanism no longer has any relation with the political tradition
that it is most commonly associated with it, namely the liberal legacy? In modern political phi-
losophy cosmopolitanism has been in part allied with liberalism in that the moral and political
values associated with cosmopolitanism are an extension of the liberal values of freedom, toler-
ance, respect for the individual, egalitarianism, etc. It has been mostly the case that cosmopolitan
virtues have been espoused within the context of a broader embracing of liberal values. Despite
the turn to cultural context today and the recognition of a multiplicity of cosmopolitan projects,
one should not conclude that liberalism and cosmopolitanism have entirely decoupled, as Aurea
6
Introduction
Mota has argued in her chapter on Latin American cosmopolitanism. The liberal legacy itself has
been diverse and like cosmopolitanism it is open to different interpretations.
The chapters written for this volume reflect the broad reception of cosmopolitan thought
in a wide variety of disciplines, ranging from philosophy, literary theory and history to inter-
national relations, anthropology, communications studies and sociology. Part I presents gener-
ally theoretical approaches in which some of the major developments in recent theorizing are
discussed. Given the wide literature that currently exists on the history of cosmopolitanism
and the aspiration to present in this volume new thinking on cosmopolitanism, the chapters
concentrate on recent developments, including the relationship between cosmopolitan theory
and empirical social research, as in the two chapters by Victor Roudometof and Ian Woodward
and Zlatko Skrbis. David Inglis’s chapter offers a succinct account of how much of the classi-
cal legacy can be reclaimed. The next two sections contain chapters respectively on the cultural
and political conceptions of cosmopolitanism. Despite the arbitrariness of the distinction, it is in
line with what is still a significant division within the literature on cosmopolitanism, which on
the whole tends to be divided between largely cultural approaches and those that derive from
normative political theory. The chapters by Sassatelli and Papastergiadis are good examples of
attempts to link normative and empirical approaches with respect to cultural analysis. Of all the
social sciences, anthropology has been at the forefront in advocating cosmopolitan interpreta-
tions and in the chapter on this topic by Pnina Werbner there is a strong emphasis on the ethical
significance of cosmopolitanism. Other topics include communications, religion, cities, aesthet-
ics, education and memory. The chapters in Part III on cosmopolitics typically address aspects of
political community such as citizenship, human rights, democracy, equality and justice, solidarity,
humanitarianism and global civil society. Finally, Part IV, as discussed above, offers wide-ranging
accounts of world varieties of cosmopolitanism. The rationale here is that cosmopolitanism today
must be taken out of its exclusive Western context and related to the historical experiences of
other world cultures. In this vein, there are chapters on cosmopolitanism in the Caribbean,
Latin America, China, Japan and Africa as well as in major parts of the Western world, such as
Europe, the United States, Australia and New Zealand. Another chapter by He and Brown deals
specifically with more general Asian perspectives on cosmopolitanism that go beyond specific
civilizational and national forms. Indeed, in their account normative transnationalism is one of
the most important expressions of Asian cosmopolitanism. Pheng Cheah’s chapter reconstructs
and offers a critical assessment of Benedict Anderson’s unexpected turn to cosmopolitanism
from the latter half of the 2000s to his posthumous memoir. It compares Anderson’s account of a
normative Southeast Asian cosmopolitanism that arose during the colonial period to earlier argu-
ments about Southeast Asian cultural identity and the recent attempt of ASEAN (Association of
Southeast Asian Nations) states to foster a socio-cultural identity for the region. Although not a
regionally based cosmopolitanism, the final chapter by Michael L. Miller and Scott Ury looks at
Jewish cosmopolitanism as a major world variety.
Given the diversity of approaches and applications an overall synthesis or summary is difficult.
As I suggested in my own contribution, co-authored with Neal Harris, cosmopolitanism can
be characterized as comprising three dimensions. Firstly, cosmopolitanism concerns empirical
phenomena which can be best described as forms of experience. In this sense, cosmopolitan-
ism can be said to be real in that it concerns real experiences. Secondly, cosmopolitan concerns
particular kinds of experience that entail their own interpretation. In this second sense, the
normative component of cosmopolitanism is an empirically grounded one. It is on this level
that the social imaginary of cosmopolitanism can be located. Thirdly, it is possible to speak of a
higher level of interpretation that goes beyond those that are rooted in people’s experiences of the
world, namely evaluations, by which are intended philosophical and social scientific reflections
7
Gerard Delanty
on cosmopolitanism. In other words, cosmopolitanism is both a reality as well as a moral and

political interpretation, but it is also an approach to the analysis of the social world.
The second edition of the International Handbook of Cosmopolitanism Studies aims to showcase
some of the most innovative and promising developments in recent writing in the human and
social sciences on cosmopolitanism.
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8
Introduction
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Appiah, K. 2006. Cosmopolitanism: Ethics in a World of Strangers. New York: Norton.
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Cosmopolitan public space(s)

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Cosmopolitanism in cities and beyond

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Routledge International Handbook

There is a strong emphasis in interdisciplinarity, with chapters covering contributions in philosophy,

Edited by Gerard Delanty

List of tables xii

Introduction: the field of cosmopolitanism studies 1

1 Kant and cosmopolitan legacies 11

2 Radical cosmopolitanism and the tradition of insurgent universality 21

3 There is no cosmopolitanism without universalism 30

4 Alt-histories of cosmopolitanism: rewriting the past in the service

5 World history and cosmopolitanism 56

6 Cosmopolitan thought in Weimar Germany 69

7 The modern cognitive order, cosmopolitanism and conflicting

8 The idea of critical cosmopolitanism 91

9 Border thinking and decolonial cosmopolitanism: overcoming

10 Cosmopolitanism and social research: some methodological issues

11 Performing cosmopolitanism. The context and object framing of

12 Anthropology and the new ethical cosmopolitanism 143

13 Cosmopolitanism and ‘civilization’: social theory and political

14 Cosmopolitanism and translation 167

15 Third Culture Kids and paradoxical cosmopolitanism 177

16 Festivals, museums, exhibitions: aesthetic cosmopolitanism in the

17 Aesthetic cosmopolitanism 198

18 The cosmopolitanism of the sacred 211

19 Imagining cosmopolitan sexualities for the twenty-first century 224

20 Themes in cosmopolitan education 234

21 Media cultures and cosmopolitan connections 245

22 Interspecies cosmopolitanism 254

23 Making heritage cosmopolitan 267

24 Bordering and connectivity: thinking about cosmopolitan borders 277

25 Cosmopolitan public space(s) 287

26 Cosmopolitanism in cities and beyond 299

27 Seeking global justice: what kind of equality should guide

29 Global civil society and the cosmopolitan ideal 336

30 The commons and cosmopolitanism 351

31 The idea of cosmopolitan solidarity 362

32 Humanitarianism and cosmopolitanism 372

33 A deeper framework of cosmopolitan justice: addressing

34 Cosmopolitan care 395

35 The Internet and cosmopolitanism 406

36 Cosmopolitanism and migrant protests 419

37 Cosmopolitan diplomacy 430

38 Cosmopolitanism in Latin America: political practices, critiques,

39 Caribbean cosmopolitanism: the view from ethnography 455

40 Americans and others: historical identity formation in the

41 Cosmopolitanism in Asia 480

42 Benedict Anderson’s cosmopolitan leanings and the question

43 Unity in diversity: the Indian idea of cosmopolitanism 505

44 Between tianxia and postsocialism: contemporary Chinese

45 Kyōsei: Japan’s cosmopolitanism 526

46 Immigration, indigeneity and identity: cosmopolitanism in Australia

47 Cosmopolitanism in a European context: reflections on cosmopolitan

48 Cosmopolitan Europe: postcolonial interventions and global transitions 564

49 Afropolitanism and the end of Black nationalism 575

41.1 Percentage of sample in ‘high’ category of selected measures by country

Sarah Balakrishnan is a doctoral candidate in History at Harvard University. Her dissertation

Matthew J. Hayden is an Assistant Professor of Education at Drake University (USA) and

Education: Forging Moral Beings Under Conditions of Uncertainty’. Publications include

Baogang He is Alfred Deakin Professor, Chair in International Relations, School of Humani-

Daniel Innerarity is Professor in Social and Political Philosophy, IKERBASQUE Researcher at

Jeff Malpas is Distinguished Professor of Philosophy at the University of Tasmania, Honorary

Walter D. Mignolo is William H. Wannamaker Professor in the Program of Literature, Romance

Sudarsan Padmanabhan is Associate Professor in the Department of Humanities and Social

Camil-Alexandru Parvu is Associate Professor at the University of Bucharest, and an Invited