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Download Cosmopolitanism: Educational, Philosophical and Historical by Marianna Papastephanou PDF

By Marianna Papastephanou

This quantity discusses views on cosmopolitanism, in addition to options and the paintings of key figures. for instance, it examines academic, philosophical and ancient views, bargains with such matters as citizenship, internationalism, patriotism, globalization, hegemony and plenty of different subject matters. It brings jointly works on Alain Badiou, Giorgio Agamben, Ernesto Laclau, Bruno Latour and Homi Bhabha with works on Whitman, Kant, Martha Nussbaum, Thomas Pogge, Onora O’Neill and Philippe Van Parijs.

The publication engages within the new discussion on cosmopolitanism from quite a few outlooks. It advances that discussion and problematizes it via as but unexplored paths. Its chapters reply to the intricacies of present discourses on cosmopolitanism and similar notions and take note of either affirmative and unfavourable stances to cosmopolitanism and its academic value. total, the publication is determined by such stances as heritage fabric with a purpose to go beyond them and provide clean views on cosmopolitan stakes. It uses a up to date tendency in political philosophical and cultural-critical debates that opens available of extra nuanced methods to outdated ‘-isms’.

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Shared access to these dimensions constitutes human, political and household communities. 24 Generally, the political in ancient Greece concerned citizens or politai, that is, full members of a pólis. Since there are many non-political ways of being social, indicated, for example, by Aristotle’s distinction between oikos and pólis, this implies more. There are even different ways of being political. Ancient politics was emphatically not reducible to what modern politics has become: a fight – mostly without physical violence – for power in an organisational system or “machinery”, public or private.

1278b9-12, 1279a26-27, 1280b30, Metaph1016b6-16 2 Cosmópolis or Koinópolis? 39 everyday matters; and (3) what he calls true and primary politics or the truly political. These are not clearly separate in practice. The first form suffers from all kinds of insufficiencies, since, as Aristotle claims, people engage mostly for private and egotistical purposes (EN1141a21-b1, EE1216a23-27). The second sets standards for everyday politics: negotiations, exchanges, covenants or contracts, and common decisions.

Although the Stoics may have thought differently, it is not qua players of specific but indifferent social roles that Cynics qualify as members of the cosmópolis. It is qua being more than restricted and indifferent roles, systemically defined within the local pólis or oikos, as Aristotle indicates. Aristotle (EN1161a31-b10) points out that there can be no friendship with a slave qua slave, any more than there can be friendship with inanimate things. A slave is some master’s living tool. The slave role is conventional and socially or systemically defined, however, although Aristotle, Plato, and the Stoics all “bad”, respectively, without redefining “Greek” and “Barbarian”.

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