Titlebook: Cosmopolitics and the Emergence of a Future; Diane Morgan (Lecturer in Cultural Studies),Gary B Book 2007 Palgrave Macmillan, a division o

不真

‘ConcateNations’: Globalisation in a Spinozist Contextdefine the words we use so commonly, we all see ourselves as living in a ‘global’ (globalised, globalising) world. Even if we usually shy away from the implications of this obvious reality, we are all aware of the inter-connectedness that is the fabric of our everyday life, from wearing clothes ‘mad

facilitate

等待

Nationalist Cosmopolitics in the Nineteenth Centuryichard Rorty has shown how nationalism and cosmopolitanism can be different but overlapping constructions of loyalty (Rorty 1998b). The utilitarian Peter Singer has suggested that nations can be useful tools to the extent that they help us to redress global wrongs (but also that our national allegia

鉤針織物

Human Rights and Public Accountability in H. G. Wells’ Functional World State901 to his death in 1946, Wells evolved a political vision which rejected nationalism and free-market capitalism, and advanced global political institutions and (non-Communist) central planning as alternatives. In this chapter, I do not attempt to recapitulate Wells’ world-state thinking in its enti

蒙太奇

植物學

Soul and Cosmos in Kant: A Commentary on ‘Two Things Fill the Mind …’oral law, Kant mused on the ‘Two things that fill the Mind …’ Yet, this seemingly perspicuous and innocent meditation contains within it many layers of significance and points of perplexity that have been overlooked. The meditation upon the perplexities of the text offers a point of entry into a Kan

MUT

catagen

獨特性

Cosmopolitics: Law and Right’ (1995, 113). Habermas’ critical reconstruction of the thought of cosmopolitan law involves three stages. The first stage is where Habermas recasts the Kantian account by conceptually revisiting the manner in which Kant arrives at the goal of perpetual peace, the description of the project of it, a

SLING

Cosmopolitics and Its Sadian Discontentsconsequences for the way in which community is delineated. If ‘community’ is understood in narrowly cultural terms, for example, it sacrifices specific political definition to an etiolated, aestheticised definition, while if understood in narrowly ethno-regional terms, it becomes vulnerable to the e