Books: 'Critical cosmopolitanism'

1

Whose cosmopolitanism?: Critical perspectives, relationalities and discontents. New York: Berghahn Books, 2015.

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2

Delanty, Gerard, and David Inglis. Cosmopolitanism: Critical concepts in the social sciences. Milton Park, Abingdon: Routledge, 2010.

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Delanty, Gerard. The cosmopolitan imagination: The renewal of critical social theory. Cambridge, UK: Cambridge University Press, 2009.

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Delanty, Gerard. The cosmopolitan imagination: The renewal of critical social theory. Cambridge, UK: Cambridge University Press, 2009.

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5

Critical cosmology: On nations and globalization : a philosophical essay. Lanham, Md: Lexington Books, 2005.

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6

The teacher and the world: A study of cosmopolitanism and education. New York: Routledge, 2011.

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7

Naidoo, Loshini. Education without borders: Diversity in a cosmopolitan society. Hauppauge, N.Y: Nova Science Publishers, 2010.

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8

The worldliness of a cosmopolitan education: Passionate lives in public service. New York, NY: Routledge, 2010.

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9

The Cosmopolitan Imagination. Cambridge University Press, 2008.

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10

Delanty, Gerard. The Cosmopolitan Imagination. Cambridge University Press, 2008.

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11

Fred Dallmayr: Critical Phenomenology, Cross-Cultural Theory, Cosmopolitanism. Taylor & Francis Group, 2017.

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12

Woodward, Ian, and Julie Emontspool. Cosmopolitanism, Markets, and Consumption: A Critical Global Perspective. Palgrave Macmillan, 2019.

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Woodward, Ian, and Julie Emontspool. Cosmopolitanism, Markets, and Consumption: A Critical Global Perspective. Palgrave Macmillan, 2018.

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14

Secularism and cosmopolitanism: Critical hypotheses on religion and politics. 2018.

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15

Human Rights, Human Dignity and Cosmopolitan Ideals: Essays on Critical Theory and Human Rights. Taylor & Francis Group, 2014.

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16

Building Cosmopolitan Communities A Critical And Multidimensional Approach. Palgrave Macmillan, 2013.

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17

Evangelista, Stefano. Literary Cosmopolitanism in the English Fin de Siècle. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780198864240.001.0001.

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Derived from the ancient Greek for ‘world citizenship’, cosmopolitanism offers a radical alternative to identities and cultural practices built on the idea of the nation: cosmopolitans imagine themselves instead as part of a global community that cuts across national and linguistic boundaries. This book argues that fin-de-siècle writing in English witnessed an extensive and heated debate about cosmopolitanism, which transformed readers’ attitudes towards national identity, foreign literatures, translation, and the idea of world literature. It offers a critical examination of cosmopolitanism as a field of controversy. While some writers and readers embraced the creative, imaginative, emotional, and political potentials of world citizenship, hostile critics denounced it as a politically and morally suspect ideal, and stressed instead the responsibilities of literature towards the nation. In this age of empire and rising nationalism, world citizenship came to enshrine a paradox: it simultaneously connoted positions of privilege and marginality, connectivity and non-belonging. Chapters on Oscar Wilde, Lafcadio Hearn, George Egerton, the periodical press, and artificial languages bring to light a variety of literary responses. The book interrogates cosmopolitanism as a liberal ideology that celebrates human diversity and as a social identity linked to worldliness. It investigates its effect on gender, ethics, and the emotions. It presents English-language literature of the fin de siècle as a dynamic space of exchange and mediation, and argues that our own approach to literary studies should become less national in focus.

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18

Nascimento, Amos, and Matthias Lutz-Bachmann. Human Rights, Human Dignity, and Cosmopolitan Ideals: Essays on Critical Theory and Human Rights. Matthias Lutz-Bachmann and Ams Nascimento. Taylor & Francis Group, 2016.

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19

Fraser, Nancy. Commercium: Critical Theory from a Cosmopolitan Point of View. Rowman & Littlefield Publishers, Incorporated, 2015.

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20

van der Vlies, Andrew. Towards a Critical Nostalgia. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780198793762.003.0005.

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South African-born, Scottish-resident author Zoë Wicomb is a key postapartheid literary figure; her oeuvre complicates assumptions about locatedness, ethnicity, and cosmopolitanism. This chapter reads her novels—David’s Story (2000), Playing in the Light (2006), October (2014)—and select short fiction—in You Can’t Get Lost in Cape Town (1987) and The One That Got Away (2008); ‘In Search of Tommie’ (2010)—to consider how Wicomb stages text itself as a privileged space within which to hold open the promise of the ‘loose end’ (a recurring metaphor), exploring its potential to unravel older formations in the social fabric to suggest new narrative and relational threads. It argues that the prevalence of queer subjects in her fiction mirrors Wicomb’s formally ‘queer’ strategies, including meta- and intertextuality, which offer more than the textual equivalent of characters’ displacements or the author’s own restless transnationalism (here October’s debts to Marilynne Robinson’s novel Home are canvassed).

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21

Fraser, Nancy. Commercium. Rowman & Littlefield Publishers, Incorporated, 2015.

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22

Fraser, Nancy. Commercium. Rowman & Littlefield Publishers, Incorporated, 2015.

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23

Interrogating Gazes: Comparative Critical Views on the Representation of Foreignness and Otherness. Lang AG International Academic Publishers, Peter, 2013.

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24

Gifra-Adroher, Pere, Montserrat Cots, and Glyn Hambrook. Interrogating Gazes: Comparative Critical Views on the Representation of Foreignness and Otherness. Lang AG International Academic Publishers, Peter, 2013.

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25

Feinsod, Harris. Renga and Heteronymy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190682002.003.0007.

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This chapter uses the backdrop of the myriad international poetry conferences of the 1960s to analyze poetic performances of cosmopolitanism and the discourse of translation. The ethical role of convening poets to perform and translate one another’s works was mainstreamed as a literary idea in service to the maintenance of a peaceful world, so much so that Paz, in the multilingual, collaboratively authored Renga (1971), announced he was living in “the century of translation.” Juxtaposing Renga and Kenneth Koch’s collection of hoax translations “Some South American Poets,” the chapter elucidates how these antithetical authorial modes endorse and critique the tenor of cultural diplomacy under the Pax Americana. Through new forms of critical cosmopolitanism, these works alternately memorialize and parody the midcentury groundswell of poetic inter-Americanism that the book recounts.

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26

Harris, Leonard. Looking for Alain Locke. Edited by Naomi Zack. Oxford University Press, 2017. http://dx.doi.org/10.1093/oxfordhb/9780190236953.013.44.

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Alain Locke (1885–1954) was the first African American Rhodes Scholar (1907–1910) who received a PhD in philosophy from Harvard (1918), and he was the intellectual architect of the Harlem Renaissance. Leonard Harris’s search for Locke included tracking down his unburied ashes and considering the obstacles preventing publications about and by Locke. Locke was the author of critical pragmatism and of fallibalism, or clarifying the warrant of a hypothesis by considering consequences. He shifted the empiricism of classical pragmatism by rejecting “science” as a dominant model for reasoning and promoting a strong account of cosmopolitanism, as contrary to racial nationalism. Locke’s value relativism is contrary to value absolutism, including Marx’s labor theory of value and Kant’s transcendentalism. Locke was finally interned in the Congressional Cemetery, September 13, 2014, sixty years after his death.

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27

Dabashi, Hamid. The Last Muslim Intellectual. Edinburgh University Press, 2021. http://dx.doi.org/10.3366/edinburgh/9781474479288.001.0001.

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The first comprehensive social and intellectual biography of Jalal Al-e Ahmad, this book explores the life and legacy of Jalal Al-e Ahmad (1923-69), arguably the most prominent Iranian public intellectual of his time and contends that he was the last Muslim intellectual to have articulated a vision of Muslim worldly cosmopolitanism, before the militant Islamism of the last half a century degenerated into sectarian politics and intellectual alienation from the world at large. This unprecedented engagement with Al-e Ahmad’s life and legacy is a prelude to what Dabashi calls a post-Islamist Liberation Theology. The Last Muslim Intellectual is about expanding the wide spectrum of anticolonial thinking beyond its established canonicity and adding a critical Muslim thinker to it is an urgent task, if the future of Muslim critical thinking is to be considered in liberated terms beyond the dead-end of its current sectarian predicament. A full social and intellectual biography of Jalal Al-e Ahmad, a seminal Muslim public intellectual of the mid-20th century, this book places Al-e Ahmad’s writing and activities alongside other influential anticolonial thinkers of his time, including Frantz Fanon, Aimé Césaire and Edward Said. Chapters cover Jalal Al-e Ahmad’s intellectual and political life; his relationship with his wife, the novelist Simin Daneshvar; his essays; his fiction; his travel writing; his translations; and his legacy.

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28

Cabrera, Luis. The Humble Cosmopolitan. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780190869502.001.0001.

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Cosmopolitanism is said by many critics to be arrogant. In emphasizing universal moral principles and granting no fundamental significance to national or other group belonging, it is held to wrongly treat those making non-universalist claims as not authorized to speak, while at the same time implicitly treating those in non-Western societies as not qualified. This book works to address such objections. It does so in part by engaging the work of B.R. Ambedkar, architect of India’s 1950 Constitution and revered champion of the country’s Dalits (formerly “untouchables”). Ambedkar cited universal principles of equality and rights in confronting domestic exclusions and the “arrogance” of caste. He sought to advance forms of political humility, or the affirmation of equal standing within political institutions and openness to input and challenge within them. This book examines how an “institutional global citizenship” approach to cosmopolitanism could similarly advance political humility, in supporting the development of democratic input, exchange, and challenge mechanisms beyond the state. It employs grounded normative theory methods, taking insights for the model from field research among Dalit activists pressing for domestic reforms through the UN human rights regime, and from their critics in the governing Hindu nationalist Bharatiya Janata Party. Insights also are taken from Turkish protesters challenging a rising domestic authoritarianism, and from UK Independence Party members supporting “Brexit” from the European Union—in part because of possibilities that predominantly Muslim Turkey will join. Overall, it is shown, an appropriately configured institutional cosmopolitanism should orient fundamentally to political humility rather than arrogance, while holding significant potential for advancing global rights protections.

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29

Assael, Brenda. The London Restaurant, 1840-1914. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780198817604.001.0001.

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This book offers the first scholarly treatment of the history of public eating in London in the Victorian and Edwardian eras. The quotidian nature of taking a meal in public during the working day or evening should not be allowed to obscure the significance of the restaurant (defined broadly, to encompass not merely the prestigious West End restaurant, but also the modest refreshment room, and even the street cart) as a critical component in the creation of modern metropolitan culture. The story of the London restaurant between the 1840s and the First World War serves as an exemplary site for mapping the expansion of commercial leisure, the increasing significance of the service sector, the introduction of technology, the democratization of the public sphere, changing gender roles, and the impact of immigration. The book incorporates what I term ‘gastro-cosmopolitanism’ to highlight the existence of an international, heterogeneous, and even hybrid, culture in London in this period that requires us to think, not merely beyond the nation, but beyond empire. The restaurant also had an important role in contemporary debates about public health and the (sometimes conflicting, but no less often complementary) prerogatives of commerce, moral improvement, and liberal governance. This book considers the restaurant as a business and a place of employment, as well as an important site for the emergence of new forms of metropolitan experience and identity. While focused on London, it illustrates the complex ways in which cultural and commercial forces were intertwined in modern Britain, and demonstrates the rewards of writing histories which recognize the interplay between broad, global forces and highly localized spaces.

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30

Wenar, Leif. Popular Resource Sovereignty. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780190905651.003.0002.

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Article 1 of both of the major human rights covenants declares that the people of each country “shall freely dispose of their natural wealth and resources.” This chapter considers what conditions would have to hold for the people of a country to exercise this right—and why public accountability over natural resources is the only realistic solution to the “resource curse,” which makes resource-rich countries more prone to authoritarianism, civil conflict, and large-scale corruption. It also discusses why cosmopolitans, who have often been highly critical of prerogatives of state sovereignty, have good reason to endorse popular sovereignty over natural resources. Those who hope for more cosmopolitan institutions should see strengthening popular resource sovereignty as the most responsible path to achieving their own goals.

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31

Bhushan, Nalini, and Jay L. Garfield. Minds Without Fear. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190457594.001.0001.

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This is an intellectual and cultural history of India during the period of British occupation. It demonstrates that this was a period of renaissance in India in which philosophy—both in the public sphere and in the Indian universities—played a central role in the emergence of a distinctively Indian modernity. This is also a history of Indian philosophy. It demonstrates how the development of a secular philosophical voice facilitated the construction of modern Indian society and the consolidation of the nationalist movement. We explore the complex role of the English language in philosophical and nationalist discourse, demonstrating both the anxieties that surrounded English, and the processes that normalized it as an Indian vernacular and academic language. We attend both to Hindu and Muslim philosophers, to public and academic intellectuals, to artists and art critics, and to national identity and nation-builidng. We also explore the complex interactions between Indian and European thought during this period, including the role of missionary teachers and study at foreign universities in the evolution of Indian philosophy. We show that this pattern of interaction, although often disparaged as “inauthentic” is continuous with the cosmopolitanism that has always characterized the intellectual life of India, and that the philosophy articulated during this period is a worthy continuation of the Indian philosophical tradition.

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32

Small, Helen. The Function of Cynicism at the Present Time. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198861935.001.0001.

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Cynicism is usually seen as a provocative mode of dissent from conventional moral thought, casting doubt on the motives that guide right conduct. When critics today complain that it is ubiquitous but lacks the serious bite of classical Cynicism, they express concern that it can now only be corrosively negative. The Function of Cynicism at the Present Time takes a more balanced view. Re-evaluating the role of cynicism in literature, cultural criticism, and philosophy from 1840 to the present, it treats cynic confrontationalism as a widely employed credibility check on the promotion of moral ideals—with roots in human psychology. Helen Small investigates how writers have engaged with Cynic traditions of thought, and later more gestural styles of cynicism, to recalibrate dominant moral values, judgements of taste, and political agreements. The argument develops through a series of cynic challenges to conventional moral thinking: Friedrich Nietzsche on morality; Thomas Carlyle vs. J. S. Mill on the permissible limits of moral provocation; Arnold on the freedom of criticism; George Eliot and Ford Madox Ford on cosmopolitanism; Bertrand Russell, John Dewey, and Laura Kipnis on the conditions of work in the university. The Function of Cynicism treats topics of present-day public concern: abrasive styles of public argument, debasing challenges to conventional morality, free speech, moral controversialism, the authority of reason, and the limits of that authority, nationalism and resistance to nationalism, and liberty of expression as a core principle of the university.

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33

Khan, Nichola, ed. Cityscapes of Violence in Karachi. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190656546.001.0001.

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This book enlists some controversies that understanding, writing about and publishing on violence in Karachi entails. It brings into conversation some prominent academics—including anthropologists and political scientists—journalists, writers and activists. This diverse coalition provokes shifts away from recursive academic and media scripts of the city toward a different “counter-public” of cultural and political commentary, as the contributors critically unpack the constitutive relation of violence to personal experience and also seek to create new understandings that are tentatively shared. The approach to counterpublicking is organized around three overlapping schema. These are: social science and ethnography; epochal or historical transformation; and oral history and personal memoir. Drilling down into Karachi’s city neighborhoods, the chapters examine ways violence is textured locally and citywide into protest drinking, social and religious movements, class and cosmopolitanism, gang wars, the fractured lives of militants, press censorship and the effects on journalists, uncertain continuua between state political and individual madness, and ways the painful shattering of some worlds produces dreams of others. While the individual chapters each provide fresh insights, the collective ethics of rewriting, rethinking or cajoling Karachi’s landscape into other forms is more dynamic and unclear, and one being worked out in public. Chapters are by Nadeem F. Paracha, Laurent Gayer, Zia Ur Rehman, Nida Kirmani, Nichola Khan, Oskar Verkaaik, Arif Hasan, Razeshta Sethna, Asif Farrukhi, Kausar S. Khan, Farzana Shaikh, and Kamran Asdar Ali. Collectively, they comprise a singular and important contribution for all those spirited to understand what went wrong with Karachi.

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Books on the topic 'Critical cosmopolitanism'

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