In Cosmopolitan Theology, author Namsoon Kang proposes a theology that embraces and at the same time moves beyond collective identity position and group-based allegiances. It crosses borders of gender, race, nationality, religion, ethnicity, sexuality, and ability. Kang offers a vision of a global community of radical inclusion, solidarity, and deep compassion and justice for others. Blending theology with philosophy, she crosses borders of academism and activism, and the discursive borders of modernism, postmodernism, feminism, and postcolonialism. Cosmopolitan Theology sheds a new light both in academia and the community of Christian believers by providing a public relevance of Jesus' teaching of neighbor-love, hospitality, and solidarity in our world today.

This book explores the role that states might play in promoting a cosmopolitan condition as an agent of cosmopolitanism rather than an obstacle to it. In doing so the book seeks to develop recent arguments in favour of locating cosmopolitan moral and political responsibility at the state level as either an alternative to, or a corollary of, cosmopolitanism as it is more commonly understood qua requiring transnational or global bearers of responsibility. As a result, the contributions in this volume see an on-going role for the state, but also its transformation, perhaps only partially, into a more cosmopolitan-minded institution -- instead of a purely 'national' or particularistic one. It therefore makes the case that the state as a form of political community can be reconciled with various form of cosmopolitan responsibility. In this way the book will address the question of how states, in the present, and in the future, can be better bearers of cosmopolitan responsibilities?

Ensuring that higher education students are fully prepared for lives as global citizens is a pressing concern in the contemporary world. This book draws on insights from cosmopolitan thought to identify how people from different backgrounds can find common ground. By applying cosmopolitan insights to higher education practice, Sarah Richardson charts how students can be given the opportunity to experience a truly international education, which emphasises deep cultural exchange rather than mere transactional contact. Written in an engaging and accessible style, the author uses empirical evidence to show that simply studying alongside those different to themselves or studying overseas are inadequate in preparing students to lead the diverse societies of tomorrow. Instead, the book calls for a coherent approach to higher education that properly prepares students to lead global lives. Chapters highlight a number of key aspects of higher education practice, from curriculum to pedagogy, to educator skills to assessment, and demonstrate how these can be reconsidered to give students the opportunity to gain cosmopolitan attributes during their higher education. Cosmopolitan Learning for a Global Era will be of great interest to researchers, scholars and postgraduate students, with a particular focus on cosmopolitan thought, international education and higher education more broadly, as well as university educators and leaders across a wide range of disciplinary areas.

Renowned editors and contributors have come together to produce one of the first books to tackle cosmopolitanism from a geographical perspective. It employs a range of approaches to provide a valuable grounded treatment.

The world we live in is unjust. Preventable deprivation and suffering shape the lives of many people, while others enjoy advantages and privileges aplenty. Cosmopolitan responsibility addresses the moral responsibilities of privileged individuals to take action in the face of global structural injustice. Individuals are called upon to complement institutional efforts to respond to global challenges, such as climate change, unfair global trade, or world poverty. Committed to an ideal of relational equality among all human beings, the book discusses the impact of individual action, the challenge of special obligations, and the possibility of moral overdemandingness in order to lay the ground for an action-guiding ethos of cosmopolitan responsibility. This thought-provoking book will be of interest to any reflective reader concerned about justice and responsibilities in a globalised world. Jan-Christoph Heilinger is a moral and political philosopher. He teaches at Ludwig-Maximilians-Universität, Munich, Germany, and at Ecole normale supérieure, Port-au-Prince, Haiti.

Contemporary cosmopolitan moral theorists argue that in our increasingly interconnected world all individuals need to recognize that moral duties span state borders, involving responsibilities such as respecting human rights. Such arguments usually focus on the duties of individuals or on reforms for international political and economic institutions. The Cosmopolitan Potential of Exclusive Associations draws attention to how non-state, not-for-profit transnational associations can advance moral equality in a plurality of less obvious ways. By synthesizing moral theories of cosmopolitanism with international relations scholarship it is possible to establish criteria for assessing whether and to what extent transnational associations like Doctors without Borders or the International Olympic Committee cultivate respect for fellow humans and build transnational communities. As these examples show, not all non-state associations have the purpose of advocating for human rights. Membership is also not necessarily inclusive of all humanity. Membership criteria exclude based on criteria such as professional expertise, athletic prowess, or certain religious beliefs. As a result, assessing their impact requires looking for partial expressions of cosmopolitanism that arise piecemeal and without self-conscious intention. Rather than defending one version of cosmopolitan theory as more applicable to evaluating the impact of associations, adapting and combining four common approaches to cosmopolitanism—(1) institutional cosmopolitanism, (2) natural duties cosmopolitanism, (3) cultural cosmopolitanism, and (4) deliberative democratic cosmopolitanism—makes it possible to evaluate institutional, developmental, shared identity, or public sphere effects of associations. Applying the criteria to associations that do not advance cosmopolitanism self-consciously shows the potential for partial forms of cosmopolitanism. Médecins sans Frontières, the first case explored, provides emergency medical care across the globe without establishing a transnational community with those it aids. The International Olympic Committee, the second case, brings the world together around global games in which national teams compete against each other. Dissidents in the Anglican Communion, the third case, unite globally around an interpretation of the Bible that excludes gay men from ordained ministry. Despite non-cosmopolitan elements, each case has lessons about how respect for moral equality can emerge without self-conscious belief in cosmopolitan moral philosophy.

This book presents cosmopolitanism as a useful methodological approach to understand the transnational synergies present in contemporary cinema. In line with existing literature from the social sciences, the volume aims to contribute to the ‘cosmopolitan turn’ in cinema studies. It considers cosmopolitanism as, among others, a personal and social aspiration of social justice, world citizenship and celebration of difference; a notion to be criticised as elitist, Western, often imperialist, and homogenising; and an actually existing social practice characterised by contradiction, messiness and conflict. The chapters in this volume offer insights into the variety of sometimes contradictory discourses that arise from a cosmopolitan interpretation of a wide variety of film texts. Key topics explored in this book include borders, (im)mobilities, migration, race, class and film aesthetics. This book will be particularly useful to film studies scholars and students looking at transnational, global, world and decolonial cinemas and focusing on topics like borders, migration and multiculturalism in film. This book will also appeal to academic communities studying media, literature, mobilities, geopolitics, sociology and the social sciences in general.

Does travel broaden the mind? This book explores this question through an innovative sociological study of gap year travel. Taking a year out overseas between school and university is an increasingly legitimate practice for young people in the UK. But what do young people get out of gap years? A wide range of 'official' sources acknowledge gap years as a way of becoming a global citizen and more employable at the same time. Instead of automatically assuming that gap years are a 'good thing', this book critically considers how this contemporary rite of passage could contribute to the reproduction of structural disadvantage at both a national and international level in relation to young people's routes into education and employment, and representations of difference and distinction in cultural practices. The key argument running throughout the book is that well-established ways of thinking about and understanding the world are used to frame gap year experiences, including how other people and places are different; the influence of class in determining what has cultural value; and what sort of identity work is worthwhile. Gap years are located at a point where a number of fields overlap: education, employment and the consumption of leisure travel. A Cosmopolitan Journey? will therefore be of interest to students, academics and practitioners in these areas.

Cosmopolitanism has resurfaced as a prominent perspective within philosophy and the social sciences. Its critics, though, suggest that contemporary cosmopolitanism is abstract and ultimately meaningless, or that it is the globalized expression of a very European, and modern, ideal. This book aims to develop a new cosmopolitanism: one that is critical, inclusive, and relevant for the twenty-first century. The first section considers why we should behave as cosmopolitans at all; why do we owe some concept of justice to those who are suffering some form of injustice around the world? The book then moves beyond normative debates, using empirical studies on practical concerns to explore the ways in which we can break with traditional structures, practices, and power inequalities that have been based on disregard and subordination. Extending the scope of cosmopolitanism to incorporate issues such as gender, asylum and identity, to draw on non-Western as well as Western influences, the book re-conceptualizes terms like democracy, refuge and representation, in order to develop more inclusive and cosmopolitan understandings of them.