The cosmopolitan elite in Germany: transnationalism and postmaterialism

In this article, we investigate cosmopolitan attitudes among the people often considered the most cosmopolitan – the elite. Studying the typical class of frequent travellers provides a particularly good opportunity to study the relationship between transnational activities and cosmopolitanism. We also comprehensively investigate the link between postmaterialist values and cosmopolitan attitudes. We test our arguments using an original dataset that includes a relatively large sample of the German positional top elite in the years 2011 and 2012. A comparison between these data and data from a general population survey shows that while transnational activities affect the attitudes of ordinary citizens, increased travelling does not make elites more cosmopolitan. We discuss several reasons why this might be the case. We also observe that postmaterialist values and the ideological environment of the elite play a key role. Finally, we tentatively suggest that cosmopolitan elites do not endanger national social cohesion, as some fear they might. We show that cosmopolitanism and localism are not mutually exclusive and that members of the German elite feel even more attached to their nation than ordinary Germans.     

Are cosmopolitan dispositions learned at home,at school,or through contact with others? Evidence from young people in Europe

There has been a resurgence of interest in cosmopolitan theories of citizenship over the past two decades, as academics and policy-makers have sought to understand and conceptualise citizenship affiliations that transcend the nation-state. As part of these debates, a number of theories have been developed to try to explain the emergence of cosmopolitan dispositions, and in particular, why some citizens develop these dispositions and others do not. This article seeks to refine these theories by testing their assumptions on a youth sample, by drawing on the findings of the wider youth socialisation literature, and by comparing the relative merits of different ‘sources’ of cosmopolitanism (namely cognitive engagement; contact with cultural Others; learning a foreign language; and exposure to discussions about international issues in the public and the private sphere). To do so, the analysis draws on data from the 2009 International Civic and Citizenship Education Study (ICCS) and its survey of young people aged 14. Using these data, this article will show that each of these theories are positively associated with cosmopolitan sources, but that the strength of these relationships is variable and that not all sources of cosmopolitan dispositions are equal. Based on these findings, this article will argue that schools can play an important role in cultivating cosmopolitan dispositions at this particular life stage.     

Cosmopolitanism and violence: difficulties of judgment

This paper addresses the difficult relation of cosmopolitan ideas to the existence of war and violence. It explores the ambivalences within the cosmopolitan outlook as it seeks to reconcile its attentiveness to the actuality of violence in the modern age with its normative vision of perpetual peace. I address these ambivalences through a discussion of a) what it is to learn from the catastrophes of the twentieth century; b) the contribution Kant's theory of cosmopolitan law to the solution to contemporary problems of violence; c) the reconstruction of cosmopolitan thinking in the wake of the Holocaust as an attempt to take atrocities seriously; d) the application of cosmopolitan criteria to the justification and authorization of humanitarian military intervention; and e) the attempt on the part of Habermas and Derrida to address the ambivalence involved in reconciling cosmopolitanism and violence in Kosovo and Iraq. While cosmopolitanism is usually understood as a reference to a worldly legal and institutional order, the cosmopolitan outlook is also a mode of understanding the world, an ethic of responsibility and an ongoing exercise of political judgment in the face of violence.     

Figures of the cosmopolitan

In contemporary European social and political thought, cosmopolitanism is frequently closely linked with the modern cultural citizen, who is open to the variety of global cultures and can participate equally at al levels of society from the local to the global. The cosmopolitan or privileged national moves freely and, from a secure vantage point, is at home anywhere. However what I suggest in this paper is that there is a darker dimension, which is too easily forgotten in the celebratory figures of the cosmopolitan based on unfettered movement and consumption of places. There is another cosmopolitan figure which draws upon an ambiguous historical baggage where the rootless and flexible outsider was treated with suspicion and hostility. In 20th century Europe, cosmopolitanism often epitomised the Jew with divided allegiances and little attachment to the land, and more often at home in the city, unlike indigenous populations. Today the fear of divided loyalties and transnational political participation falls in particular upon Europe's Muslim populaitons, who must demonstrate that they are not cosmopolitan. Thus what is interpreted positively in the privileged national is deemed to be negative and problematic in the migrant.     

The cosmopolitan contradictions of planetary urbanization

This paper explores the empirical, conceptual and theoretical gains that can be made using cosmopolitan social theory to think through the urban transformations that scholars have in recent years termed planetary urbanization. Recognizing the global spread of urbanization makes the need for a cosmopolitan urban sociology more pressing than ever. Here, it is suggested that critical urban sociology can be invigorated by focusing upon the disconnect that Henri Lefebvre posits between the planetarization of the urban – which he views as economically and technologically driven – and his dis‐alienated notion of a global urban society. The first aim of this paper is to highlight the benefits of using ‘cosmopolitan’ social theory to understand Lefebvre's urban problematic (and to establish why this is also a cosmopolitan problematic); the second is to identify the core cosmopolitan contradictions of planetary urbanization, tensions that are both actually existing and reproduced in scholarly accounts. The article begins by examining the challenges presented to urban sociology by planetary urbanization, before considering how cosmopolitan sociological theory helps provide an analytical ‘grip’ on the deep lying social realities of contemporary urbanization, especially in relation to questions about difference, culture and history. These insights are used to identify three cosmopolitan contradictions that exist within urbanized (and urbanizing) space; tensions that provide a basis for a thoroughgoing cosmopolitan investigation of planetary urbanization.     

Self-limitation of modernity? The theory of reflexive taboos

Theory and Society - This is not an introductory text in cosmopolitan sociology, but a next step into a cosmopolitan sociology, which preserves modernity, trying to construct taboos. It is a...     

The dialectics of universality: The heterodox critical social theory of Robert Fine

Robert Fine was among the most original social theorists in Britain of the past 30 years, and the aim of this paper is to offer a first systematic assessment of his intellectual contribution. There are sound intellectual reasons to explore Fine’s scholarship. He maintained a problematic relation with mainstream sociology and, against the reduction of sociology to questions of method, culture, or class, he argued that sociologists must continue to ask difficult normative questions as part of the social world they ought to explain. And there are also pressing political concerns that justify a reconsideration of his writings. Global politics is currently marked by a populist wave that decries the very ideas and values that were central to Fine’s social theory: the need to uphold the rule of law at home and abroad, the politics of cosmopolitan solidarity, and the significance of antisemitism and its relationships with different forms of authoritarian politics. My main argument is that there is a dialectics of universality that drives forward Fine’s intellectual project. By this, I mean that a universalistic idea of humanity—an all-inclusive conception of all human beings—is the most important normative intuition of modern times. This idea of humanity moves forward in history through a dual process of emancipation and domination: successful forms of social, legal, and political inclusion help make visible previous dynamics of exclusion but may also create or recreate discriminatory practices. Building on the work of French historian Michael Löwy on heterodox Jewish thinkers, I explain the three main tenets of Fine’s work: (a) his reconstruction of critical social theory; (b) the notion of cosmopolitan solidarity; and (c) the significance and main features of modern antisemitism.     

The cosmopolitan imagination: critical cosmopolitanism and social theory

Critical cosmopolitanism is an emerging direction in social theory and reflects both an object of study and a distinctive methodological approach to the social world. It differs from normative political and moral accounts of cosmopolitanism as world polity or universalistic culture in its conception of cosmopolitanism as socially situated and as part of the self-constituting nature of the social world itself. It is an approach that shifts the emphasis to internal developmental processes within the social world rather than seeing globalization as the primary mechanism. This signals a post-universalistic kind of cosmopolitanism, which is not merely a condition of diversity but is articulated in cultural models of world openness through which societies undergo transformation. The cosmopolitan imagination is articulated in framing processes and cultural models by which the social world is constituted; it is therefore not reducible to concrete identities, but should be understood as a form of cultural contestation in which the logic of translation plays a central role. The cosmopolitan imagination can arise in any kind of society and at any time but it is integral to modernity, in so far as this is a condition of self-problematization, incompleteness and the awareness that certainty can never be established once and for all. As a methodologically grounded approach, critical cosmopolitan sociology has a very specific task: to discern or make sense of social transformation by identifying new or emergent social realities.     

Towards cosmopolitan citizenship? Women’s rights in divided Turkey

Identity politics and citizenship are often envisaged in dichotomous terms, but cosmopolitan theorists believe commitments to ??thin?? universal values can be generated from divergent ??thick?? positions. Yet, they often gloss over the ways in which the nexus of thick and thin is negotiated in practice??a weak link in the cosmopolitan argument. To understand this nexus better, we turn to women??s rights organizations (WROs) in polarized Turkey to show that women affiliated with rival camps (e.g., pro-religious/pro-secular, Turkish/Kurdish, liberal/leftist) can mobilize over issues like empowerment, violence against women, and education. However, thick readings of these issues inflect upon collaboration. This has spurred pro-religious and Kurdish women to develop strategies that flag their specific concerns. As such, mutual recognition along cosmopolitan lines appears possible??and is reinforced through iterative encounters??but is not necessarily negotiated between equally empowered agents and entails complex processes of contestation and concession-making.     

The Idea of a Cosmopolitan Europe: On the Cultural Significance of Europeanization

The idea of a cosmopolitan Europe is defined against a ‘national Europe’, on the one side and on the other, ‘global Europe’ where an internationalist EU-led Europe plays a major role in the world. A cosmopolitan Europe is a more accurate designation of the emerging form of Europeanization as a mediated and emergent reality of the national and the global. It is possible to conceive of European identity as a cosmopolitan identity based on a cultural logic of self-transformation rather than as a supranational identity or an official EU identity that is in a relation of tension with national identities. As a cosmopolitan identity, European identity is a form of post-national self-understanding that expresses itself within, as much as beyond, national identities.     

气候变化与都市现代农业发展

本文讨论了在气候变化大背景下都市现代农业的未来发展,作为与先进的科学技术和生活方式紧密结合的一种农业经营方式,都市农业不仅可以借鉴传统农业的经验,而且有条件通过发挥自身的优势和不断的尝试,为气候变化下的传统农业寻找应对挑战的路径。     

Internet usage and cosmopolitanism in Europe: a multilevel analysis

Despite the transnational interconnected nature of the internet, cross-national comparisons in internet usage and their effects are still relatively scarce. Moreover, one of the core intrinsic properties that internet theorists have distinguished, the ability to increase democracy and ‘global understanding’ through its connectivity, has hardly been empirically studied. This paper examines how internet usage affects individuals’ openness to other cultures: cosmopolitanism. I analyze two manifestations of such openness: first, the cosmopolitan orientation toward other cultures in the broad sense; second, the interest in foreign cultural expressions. Using Eurobarometer data on 29 European countries, the results show that interactive internet practices are positively associated with openness to foreign culture. Buying culture online is positively related to interest in concrete expressions, but negatively to cosmopolitan orientation. Importantly, individual effects on cosmopolitan orientation are often moderated by the country people live in, whereas effects on interest in foreign expressions are more stable across Europe.     

The impact of emotions and predominant emotion regulation technique on driving performance

Emotion-provoking stimuli abound on modern roadways. Driving measures, of both longitudinal and lateral control of the vehicle, have been shown to vary based on affective influences. Research, however, has yet to address how drivers' individual techniques to mitigate emotional reactions influence driving performance. To address this issue, the present study featured a dual-task protocol involving simulated driving together with processing of emotionally-valenced images with a focus on different Predominant Emotion Regulation Techniques (PERT): one adaptive strategy (task-focused coping) and one maladaptive style (emotion-focused coping). Dependent measures included mean driving speed and number of lane excursions. Results indicated that pleasant images degraded longitudinal control to the greatest extent, while unpleasant images produced the greatest detriment in lateral control. Additionally, individuals' PERT played a major interactive role in drivers' longitudinal control leading task-focused females and emotion-focused males to adhere more closely to the speed limit; yet, it did not affect their lateral control. Results hold important potential implications for the amount or variety of training necessary for driver licensure to promote and sustain safe vehicle control.     

The architectural form and landscape as a harmonic entity in the vernacular settlements of Southwestern Saudi Arabia

The paper aims to describe the architectural form and landscape as a harmonic entity in vernacular settlements of southwestern Saudi Arabia. The qualities of vernacular settlements and their integration and responsiveness to the physical, social, economic and cultural environment are demonstrated in this study. The socio-economic activities and customs in southwestern Saudi Arabia are presented as part of the historical process. The paper looks at the major elements of the vernacular villages and landscape as cultural-specific images. While appreciating this, the author laments the way this harmony has been disrupted not least aesthetically as a consequence of modernism which had an impetus on changing life style and social expectation. The cultural-specific images involve direct relationships between the architectural and urban forms as systems and events that are taking place in or around that form. One thesis is that each element of the vernacular village and landscape is linked to an image that shapes and influences human behavior and appreciation, thereby helping to shape larger environmental patterns. Beyond the meaning that specific elements inherit, they have functional and economic values. As a result, their visual qualities are believed to be effective in enhancing behavior through their visual attributes. One of the most important conclusions is that, there are many features of modern village extensions and landscape elements that enhance the interaction with the physical environment that ordinary citizens value, and there are elements of the vernacular villages and landscape that people regret to lose, such as ‘qasabahs', weekly markets, cultivation of terraces, etc. This is inspite of today's, modern planning and design techniques that are being sought to produce new architectural forms and landscape elements. Any attempt to substitute vernacular forms without taking into account the values that the older forms held is considered a failure of adopted modernist attitudes.     

Starting somewhere different: methodological cosmopolitanism and the study of world politics

In this article, I contribute to the debate on Ulrich Beck's idea of ‘methodological cosmopolitanism’ from a political science perspective. How fruitful is Beck's idea for the study of world politics? How can a political science perspective turn ‘methodological cosmopolitanism’ into a more transdisciplinary subject of debate? Guided by these questions, I speak to two audiences. First, I offer political scientists a distinct strategy for empirical ‘cosmopolitan political science’ research. At the heart of this strategy is a novel object of research, the ‘cosmopolitan outlook’, understood as a discourse that breaks with the ‘national outlook’ to open possibilities for a world beyond ‘reflexive modernization’. With that, I shift the perspective from structure to discourse and broaden the normative grounds on which to assess cosmopolitan reality. Rather than just considering the emergence of normative cosmopolitan ideals, I build into cosmopolitan research the normative, empirical question of whether we see an emergence of a world beyond reflexive modernization. Second, I address scholars outside the field of political science who are interested in methodological cosmopolitanism by offering the ‘cosmopolitan outlook’ as a novel object of study that could also be explored from other disciplinary perspectives and by proposing they put the question of the purpose of methodological cosmopolitanism centre stage. This question can, I argue, constitute grounds for substantial debates on methodological cosmopolitanism not already precluded through disciplinary premises and concerns. Contributing to such a transdisciplinary debate, I distinguish between the long‐term and immediate purpose of methodological cosmopolitanism, the former being about the development of a cosmopolitan language and grammar and the latter about empirical explorations of the reality of the ‘cosmopolitan outlook’, eventually and in a collective and transdisciplinary endeavour building up to contribute to the former.     

Transnational mobility and rootedness: the upper middle classes in European cities

Some authors argue that ‘mobilities’ form the distinctive feature of late modern societies and represent a new social cleavage between cosmopolitan mobile élites and urban residents more rooted in their local neighbourhoods. One assumption in contemporary discourses of rootedness is that this new transnational or global society entails an ongoing process of uprooting individuals and a mainly mobile élite packing up and relocating. In this article, we draw on empirical comparative research to examine the patterns and dynamics of mobility and belonging across European borders among upper‐middle‐class managers in four cities – Paris, Madrid, Milan and Lyon. We suggest that these new urban upper‐middle‐class managers display flight responses, or ‘partial exit’ strategies, which operate at various levels to enable them to protect and control their interests while holding onto the reins of power in their local communities. Our study adopts a micro‐level perspective to explore individual experiences, strategies, motivations and values based on interviews with 480 managers in these cities.     

A cosmopolitan approach to the explanation of social change: social mechanisms,processes, modernity

In recent years social science has been characterized by a cosmopolitan turn. Of the many questions that arise from this the most important are those that concern the implications for explaining social change. While cosmopolitanism is centrally about social change, much cosmopolitan theory due to its normative orientation lacks a capacity for explanation. The problem of explanation is also a problem that besets all ‘big question’ approaches in social science. In this paper a broad definition of cosmopolitanism is given and elucidated by an outline of its epistemological, ontological and methodological frameworks. Emphasizing the latter two, a relational conception of cosmopolitanism is developed as an alternative to dispositional/agency based and systemic accounts. First I argue that there are four main kinds of cosmopolitan relationships, which together constitute the social ontology of cosmopolitanism. These are the relativization of identity, the positive recognition of the other, the mutual evaluation of cultures, and the creation of a normative world culture. A methodological framework is advanced that distinguishes between the preconditions of cosmopolitanism, its social mechanisms and processes (of which three are specified: generative, transformational and institutionalizing) and trajectories of historical change. The argument is made that cosmopolitan phenomena can be accounted for in terms of this ontological and methodological framework. The advantage of this approach is that it offers cosmopolitan analysis a macro level account of social change that is broadly explanatory and which can also account for both the diachronic and synchronic levels of the emergence of cosmopolitanism as both a counter‐factual normative cultural model and as a part of social and political practices and institutional arrangements.     

National Symbols and National Identity: Currency and Constructing Cosmopolitans in Tunisia

This article examines the imagery on Tunisian banknotes and its role in constructing a state-sponsored vision of Tunisian national identity. In addition to analyzing the currency itself, the article embeds the symbols used on the money in a social and historical context by looking at other public uses of the historical figures pictured and drawing on ethnographic work conducted in Tunisia. The article suggests that the banknotes must be seen as part of a larger discourse about the nature of Tunisian identity. In particular, this discourse focuses on Tunisia as a cosmopolitan nation that is open to the modern world and posits that this openness is rooted in its history. Although the currency suggests the co-presence of modernity and tradition, tradition is relegated to the rural margins while the urban centers are celebrated as the modern future. Beyond looking at the historical figures represented, the article examines historical absences. Most notably, there are no pre-modern Arab figures on the banknotes, which reflects an ambivalent relationship with an Arab identity. This ambivalence is also reflected in the usages of French and Arabic, which tend to naturalize French in a manner not found in other North African currency.     

Raising cosmopolitans: localized educational strategies of international families in Shanghai

This qualitative research documents the educational strategies of international migrants to Shanghai who are attempting to raise their children as cosmopolitans through immersion in local Chinese schools. We distinguish this localizing educational strategy from the established network of international schools designed to serve the families of corporate expatriates. Instead, our research subjects consist of self‐initiated expatriates, or ‘middling transnationals’, who have chosen to prioritize immersion in the language and culture of China by sending their children to local schools. This localized, or Sinocentric, model exposes non‐Chinese children to a challenging and nationalistic Chinese curriculum. Our analysis of these practices as a form of cosmopolitan education challenges both the goal of teaching a universal and placeless ethical cosmopolitanism and the assumption that a meaningful cosmopolitan education must take place in the idealized setting of a liberal cosmopolitan school system. We also highlight the difficulties families face in this approach, describing this as an ‘entangled cosmopolitanism’, an enriching but uncomfortable engagement with both local and home‐country educational cultures.