Cosmopolitan Risk Community and China's Climate Governance

Ulrich Beck asserts that global risks, such as climate change, generate a form of ‘compulsory cosmopolitanism’, which ‘glues’ various actors into collective action. Through an analysis of emerging ‘cosmopolitan risk communities’ in Chinese climate governance, this paper points out a ‘blind spot’ in the theorisation of cosmopolitan belonging and an associated inadequacy in explaining shifting power-relations. The paper addresses this problem by engaging with the intersectionality of the cosmopolitan space. It is argued that cosmopolitan belonging is a form of performative identity. Its key characteristic lies in a ‘liberating prerogative’, which enables individuals to participate in the solution of common problems creatively. It is this liberating prerogative that coerces the state out of political monopoly and marks the cosmopolitan moment

Political membership in the contractarian defense of cosmopolitanism

This article assesses the recent use of contractarian strategies for the justification of cosmopolitan distributive principles. It deals in particular with the cosmopolitan critique of political membership and tries to reject the claim that political communities are arbitrary for the scope of global justice. By focusing on the circumstances of justice, the nature of the parties, the veil of ignorance, and the sense of justice, the article tries to show that the cosmopolitan critique of political membership modifies the contractarian premises in a way that is both unwarranted and unnecessary. While failing to establish principles of global distributive justice, existing cosmopolitan adaptations of the social contract device simply weaken the method’s justificatory potential

The social, cosmopolitanism and beyond

First, this article will outline the metaphysics of ‘the social’ that implicitly and explicitly connects the work of lassical and contemporary cosmopolitan sociologists as different as Durkheim, Weber, Beck and Luhmann. In a second step, I will show that the cosmopolitan outlook of classical sociology is driven by exclusive differences. In understanding human affairs, both classical sociology and contemporary cosmopolitan sociology reflect a very modernist outlook of epistemological, conceptual, methodological and disciplinary rigour that separates the cultural sphere from the natural objects of concern. I will suggest that classical sociology – in order to be cosmopolitan – is forced (1) to exclude non-social and non-human objects as part of its conceptual and methodological rigour, and (2) consequently and methodologically to rule out the non-social and the non-human. Cosmopolitan sociology imagines ‘the social’ as a global, universal explanatory device to conceive and describe the non-social and non-human. In a third and final step the article draws upon the work of the French sociologist Gabriel Tarde and offers a possible alternative to the modernist social and cultural other-logics of social sciences. It argues for a inclusive conception of ‘the social’ that gives the non-social and non-human a cosmopolitan voice as well

Cosmopolitan Goes Intercultural: A Semiotic Analysis of Cosmopolitan Magazine Covers

This project focused on an analysis of the messages portrayed through four covers of Cosmopolitan’s international magazines in November of 2015. This study investigated if and how Cosmopolitan creates a single, worldwide ideal image for women. Using Arthur Asa Berger’s method of semiotic analysis, the four covers were analyzed according to five categories: the model’s story or significance in the world today, the model’s race, clothing and other artifacts worn by the model, the model’s body language, and the words and phrases printed on the cover. This study uncovered three consistent, major themes: sex, fitness, and success in terms of wealth. The ideologies contained in these themes are spread across the countries in which Cosmopolitan distributes their magazine, giving women worldwide the idea that these are the expectations of their gender and that these values should be embraced. The study suggests that, if all themes represented in the covers portray and glorify U.S.-centric values, there is potential to override or devalue the cultural values of other countries in which the magazine is distributed. The paper upon which this poster is based was written for the Senior Seminar course in Communication Arts. The paper was competitively selected for presentation at the Northwest Communication Association Conference in April 2016

A cosmopolitan temptation

For some, the transnationalization of political action and communicative space in the European Union heralds an emergent cosmopolitan order. Need that be so? There are supranational institutions in the EU as well as transnational political and cultural spaces and cross-border communicative flows. However, the Union's member states remain key controllers of citizenship rights and purveyors of collective identities. And for many purposes they still maintain strongly bounded national public spheres. Because the EU's overall character as a polity remains unresolved, this has consequences for the organization of communicative spaces. The EU is a field of tensions and contradictions that is inescapably rooted in institutional realities. Wishful thinking about cosmopolitanism can get in the way of clear analysis

Wirtbarkeit : Cosmopolitan Right and Innkeeping

After defining Cosmopolitan Right as being limited to the conditions of “hospitality,” Kant includes “Wirtbarkeit” in brackets, a word which connotes innkeeping. Moreover, significant similarities obtain between the relevant passages of the Perpetual Peace and those of the Digest of Justinian on the obligations of ships’ masters, innkeepers, and stable keepers. Unlike ordinary householders, hospitality for innkeepers is a legal obligation, not a matter of philanthropy: they are deemed public officials with limited discretion to refuse travelers, and as fiduciaries of their guests strictly liable for losses to their property. Accordingly, this article attempts to explain Cosmopolitan Right at least in part by analogy to the private law of innkeeping. On this basis, it engages in the central philosophical debate about Cosmopolitan Right by accounting for Cosmopolitan Right solely from the “innate” right to freedom, rather than from “acquired” facts such as land or resource distributions or historical injustices

Impediments to Cosmopolitan Engagement: Technology and Late-Modern Cosmopolitanism

What characterises late modern variety of cosmopolitanism from its classical predecessors is the inherent connection between cosmopolitanism and technology. Technology enables a vital dimension of the cosmopolitan experience – to move beyond the cosmopolitan imagination to enable active, direct engagement with other cultures. Different types of technologies contribute to cosmopolitan practice but in this paper we focus on a specific set of these enabling technologies: technologies which play a crucial role in regulating the free movement of people and populations. We briefly examine how three of the great surveillance states of the 20th century – Nazi Germany, the Soviet Union, and the German Democratic Republic – used hightech solutions in pursuing an anti-cosmopolitanism. We suggest that in the period from 2001 to the present, important elements of the cosmopolitan ethos are being closed down, and once again high-tech is intimately connected to this moment. The increasing (and proposed) use of identity cards, biometric identification systems, ITS and GIS all work to make the globalised world much harder to traverse and inhibit the full expression and experience of cosmopolitanism. The result of these trends may be that the type of cosmopolitan sentiment exhibited in western countries is an ersatz, emptied out variety with little political-ethical robustness

Becoming a Cosmopolitan Lawyer

The practice of law has become increasingly globalized over the last forty years. Law firms, although national in origin, now depict themselves as global, international, or regional.1 Most of the lawyers practicing in these firms are educated and trained in one jurisdiction but work globally. True, the market for LL.M. degrees has prompted inter-jurisdictional exchanges in legal education, so we find increasing numbers of law students educated in civil law systems migrating to common law jurisdictions.2 But as a whole, the legal profession has come to globalization gradually, led there by client demand rather than an inherent desire to supply global services. If we compare the spread of the law practice to that of accounting and management consulting, we can see that law has remained a cottage industry to a large extent.3Full Tex

CODE MIXING AND CODE SWITCHING IN “COSMOPOLITAN INDONESIA” MAGAZINE

Penggunaan alih kode dan campur kode dalam bahasa penulisan kini kian marak di masyarakat Indonesia terutama pada penulisan artikel di majalah.Majalah Cosmopolitan Indonesia merupakan salah satu majalah yang banyak memuat alih kode dan campur kode pada artikelnya.Adanya variasi bahasa dalam penulisan artikel menggunakan alih kode dan campur kode mempermudah penulis menyampaikan pesan dan juga pembaca untuk mengerti isi pesan. Selain itu penggunaan alih kode dan campur kode dengan bahasa asing menjadikan suatu gaya hidup atau tren baru dalam masyarakat. Tujuan dari penelitian ini untuk mengetahui kegunaan dan faktor adanya alih kode dan campur kode yang terjadi di majalah Cosmopolitan Indonesia. Metode yang digunakan dalam penulisan final project ini adalah deskriptif kualitatif yang sistematis, nyata, dan akurat. Dalam pengumpulan data, penulis melakukan note taking dalam artikel di majalah Cosmopolitan Indonesia, kemudian meneliti pada setiap kalimat dan tuturan yang ada dalam artikel. Hasil penelitian final project ini ialah penggunaan alih kode dan campur kode dengan bahasa asing di majalah Cosmopolitan terjadi karena penulis ingin membuat pembaca lebih mudah menerima pesan yang disampaikan, bahasa yang digunakan sesuai dengan tren masa kini dan penggunaan bahasa yang lebih tepat dalam menyampaikan sesuatu

Cosmopolitan speakers and their cultural cartographies

Language learners' increased mobility and the ubiquity of virtual intercultural encounters has challenged traditional ideas of ‘cultures’. Moreover, representations of cultures as consumable life-choices has meant that learners are no longer locked into standard and static cultural identities. Language learners are better defined as cosmopolitan individuals with subjective and complex socio-political and historical identities. Such models push the boundaries of current concepts in language pedagogy to new understandings of who the language learner is and a refashioning of the cultural maps they inhabit. This article presents a model for cultural understanding that draws on the theoretical framework of Beck's Cosmopolitan Vision and its related concepts of ‘Banal Cosmopolitanism’ and ‘Cosmopolitan Empathy’. Narrative accounts are used to illustrate the experience of a group of students of Arabic and Serbian/Croatian and their use of the cultural resources at their disposal to construct their own subjective cosmopolitan life-worlds. Through the analysis of learners' everyday cultural practices inside and outside the educational environment, the scope of the intercultural experience is revisited and a new paradigm for the language learner is presented. The Cosmopolitan Speaker (CS) described in this article is a subject who adopts a flâneur-like disposition to reflect on and scrutinise the target culture. Armed with this highly personal interpretation of reality, CSs will be able to take part in their own cultural trajectories and imagine and ‘figure’ their own cartography of the world