The Lost History of Cosmopolitanism challenges our most basic assumptions about the history of an ideal at the heart of modernity. Beginning in antiquity and continuing through to today, Leigh T.I. Penman examines how European thinkers have understood words like 'kosmopolites', 'cosmopolite', 'cosmopolitan' and its cognates. The debates over their meanings show that there has never been a single, stable cosmopolitan concept, but rather a range of concepts-sacred and secular, inclusive and exclusive-all described with the cosmopolitan vocabulary. While most scholarly attention in the history of cosmopolitanism has focussed on Greek and Roman antiquity or the Enlightenments of the 18th century, this book shows that the crucial period in the evolution of modern cosmopolitanism was early modernity. Between 1500 and 1800 philosophers, theologians, cartographers, jurists, politicians, alchemists and heretics all used this vocabulary, shedding ancient associations, and adding new ones at will. The chaos of discourses prompted thinkers to reflect on the nature of the cosmopolitan ideal, and to conceive of an abstract 'cosmopolitanism' for the first time. This meticulously researched book provides the first intellectual history of an overlooked period in the evolution of a core ideal. As such, The Lost History of Cosmopolitanism is an essential work for anyone seeking a contextualised understanding of cosmopolitanism today.

Offers a timely intervention into the debate about the Enlightenment and its legacy, highlighting both its plurality and continuing relevance.

In 1908, Joseph Conrad was criticised by a reviewer for being a man ‘without either country or language’: even his shipboard communities were the product of a ‘cosmopolitan’ vision. This book takes off from that criticism and begins by exploring the history and meanings of the term ‘cosmopolitan’. It then considers the multinational world of Conrad’s ships – and of the Merchant Marine more generally – to differentiate multinationalism from cosmopolitanism. Subsequent chapters then address nationalism, nation-formation and the concept of the nation through a reading of Nostromo; cosmopolitanism and internationalism in The Secret Agent; nationalism, internationalism and transnational activism in relation to Under Westen Eyes; and Conrad’s own transnational activism in his later essays. While drawing distinctions between cosmopolitanism, internationalism and transnationalism as the appropriate conceptual framings for Conrad’s works, this book traces Conrad’s own engagement with nationalism, cosmopolitanism, and transnational activism in relation to the political events of his time.

Big History is a seemingly novel approach that seeks to situate human history within a grand cosmic story of life. It claims to do so by uniting the historical sciences in order to construct a linear and accurate timeline of 'threshold moments' beginning with the Big Bang and ending with the present and future development of humanity itself. As well as examining the theory and practice of Big History, this Element considers Big History alongside previous largescale attempts to unite human and natural history, and includes comparative discussions of the practices of chronology, universal history, and the evolutionary epic.

In this broad-ranging and ambitious intervention in the debates over the politics, ethics, and aesthetics of cosmopolitanism, Rebecca L. Walkowitz argues that modernist literary style has been crucial to new ways of thinking and acting beyond the nation. While she focuses on modernist narrative, Walkowitz suggests that style conceived expansively as attitude, stance, posture, and consciousness helps to explain many other, nonliterary formations of cosmopolitanism in history, anthropology, sociology, transcultural studies, and media studies. Walkowitz shows that James Joyce, Joseph Conrad, Virginia Woolf, Salman Rushdie, Kazuo Ishiguro, and W. G. Sebald use the salient features of literary modernism in their novels to explore different versions of transnational thought, question moral and political norms, and renovate the meanings of national culture and international attachment. By deploying literary tactics of naturalness, triviality, evasion, mix-up, treason, and vertigo, these six authors promote ideas of democratic individualism on the one hand and collective projects of antifascism or anti-imperialism on the other. Joyce, Conrad, and Woolf made their most significant contribution to this "critical cosmopolitanism" in their reflection on the relationships between narrative and political ideas of progress, aesthetic and social demands for literalism, and sexual and conceptual decorousness. Specifically, Walkowitz considers Joyce's critique of British imperialism and Irish nativism; Conrad's understanding of the classification of foreigners; and Woolf's exploration of how colonizing policies rely on ideas of honor and masculinity. Rushdie, Ishiguro, and Sebald have revived efforts to question the definitions and uses of naturalness, argument, utility, attentiveness, reasonableness, and explicitness, but their novels also address a range of "new ethnicities" in late-twentieth-century Britain and the different internationalisms of contemporary life. They use modernist strategies to articulate dynamic conceptions of local and global affiliation, with Rushdie in particular adding playfulness and confusion to the politics of antiracism. In this unique and engaging study, Walkowitz shows how Joyce, Conrad, and Woolf developed a repertoire of narrative strategies at the beginning of the twentieth century that were transformed by Rushdie, Ishiguro, and Sebald at the end. Her book brings to the forefront the artful idiosyncrasies and political ambiguities of twentieth-century modernist fiction.

Examining the way people imagine and interact in their cities, this book explores the post-cosmopolitan city. The contributors consider the effects of migration, national, and religious revivals (with their new aesthetic sensibilities), the dispositions of marginalized economic actors, and globalized tourism on urban sociality. The case studies here share the situation of having been incorporated in previous political regimes (imperial, colonial, socialist) that one way or another created their own kind of cosmopolitanism, and now these cities are experiencing the aftermath of these regimes while being exposed to new national politics and migratory flows of people.

Since ancient times, Jews have had a long and tangled relationship to cosmopolitanism. Torn between a longstanding commitment to other Jews and the pressure to integrate into various host societies, many Jews have sought a third, seemingly neutral option, that of becoming citizens of the world: cosmopolitans. Few regions witnessed such intense debates on these questions as the lands of East Central Europe as they entered the modern era. From Berlin to Moscow and from Vilna to Bucharest, the Jews of East Central Europe were repeatedly torn between people, nation and the world. While many Jews and individuals of Jewish descent embraced cosmopolitan ideologies and movements across the span of the nineteenth century, such appeals to transcend the nation became increasingly suspect with the rise of integral nationalism. In Germany, Poland, Russia and other lands, Jews and other supporters of cosmopolitan movements were marginalized during the late nineteenth and early twentieth centuries. Although such sentiments reached their peak during the Second World War, anti-cosmopolitan propaganda continued throughout the Cold War when it often became an integral part of anti-Jewish campaigns in the Soviet Union, Czechoslovakia, Poland and Romania. Even after the end of the Cold War, the connection between Jews and cosmopolitanism continues to befuddle ideologues, cultural leaders and politicians in Europe, North America and Israel. The fourteen chapters amassed in this volume address these and other questions including: What lies at the roots of the longstanding connection between Jews and cosmopolitanism? How has this relationship changed over time? What can different cultural, economic and political developments teach us about the ongoing attraction and tension between Jews and cosmopolitanism? And, what can these test cases tell us about the future of Jews and cosmopolitanism in the twenty-first century? This book was originally published as a special issue of the European Review of History.

Contemporary Europe seems to be divided between progressive cosmopolitans sympathetic to the European Union and the ideals of the Enlightenment, and counter-enlightened conservative nationalists extolling the virtues of homelands threatened by globalised elites and mass migration. This study seeks to uncover the roots of historically informed ideas of Europe, while at the same time underlining the fundamental differences between the writings of the older counter-revolutionary Europeanists and their self-appointed successors and detractors in the twenty-first century. In the decades around 1800, the era of the French Revolution, counter-revolutionary authors from all over Europe defended European civilisation against the onslaught of nationalist revolutionaries, bent on the destruction of the existing order, or so they believed. In opposition to the new revolutionary world of universal and abstract principles, the counter-revolutionary publicists proclaimed the concept of a gradually developing European society and political order, founded on a set of historical and - ultimately divine - institutions that had guaranteed Europe's unique freedom, moderation, diversity, and progress since the fall of the Roman Empire. These counter-revolutionary Europeanists drew on the cosmopolitan Enlightenment and simultaneously criticized its alleged revolutionary legacy. Throughout the nineteenth and twentieth centuries, these ideas of European history and civilisation were rediscovered and adapted to new political contexts, shaping in manifold ways our contested idea of European history and memory until today.

Design disciplines are challenged by the condition of the zero point. “Zero-context,” “cities from scratch,” and “zero-carbon” developments all force designers to tackle fundamental questions regarding the strategic relevance and impact of a design intervention. As much as the zero point presents naïve innocence and embodies contradictory notions, it also creates a ground for doubt, self-critique, and rejuvenation for architecture and urbanism. As cities are built before they can even be imagined, what do these projects suggest for the design disciplines? Rather than reductive aestheticization or total rejection, what are possible critical ways to reflect on this condition? Beyond a possible focus on the ambitions of these projects, it is important to see them as symptomatic of a much broader condition within contemporary architecture and urbanism. Along with the challenges inherent in the zero point, perhaps more meaningful are the provocations of the “after the zero” condition, which clearly marks the need to seriously explore fundamental inquiries regarding form and context (physical, social, political). After Zero is an opportunity to imagine alternative futures and a revitalized project for the city.