Thesis (Ph.D.)--Georgetown University, 2009. / Includes bibliographical references.

Disputats, 2003.

What is the content of a meaningful cosmopolitan theory? Contemporary cosmopolitanism offers numerous global theories of liberalism, democracy, republicanism, and postmodernism, but is there anything of the “cosmos” or “polis” within them? I argue these theories, though global, are not cosmopolitan. Ancient Greek philosophy holds a more meaningful, substantive conception of cosmopolitanism. From Homer to the Stoics and Cynics, ancient Greece was a hotbed for thinking beyond the confines of local tradition and convention. These schools of thought ventured to find universal understandings of humanity and political order. Conceiving of the world as a beautiful order, a cosmos, they sought a beautiful order for the association of human beings. Within that tradition is the unacknowledged legacy of Platonic cosmopolitanism. Rarely do political philosophers find cosmopolitan themes in the dialogues of Plato. Correcting this omission, I argue that Plato’s dialogues, from the early through the late, comprise a cosmopolitan journey: an attempt to construct a polis according to an understanding of the cosmos. The early dialogues address questions of piety, justice, and righteous obedience. More than that, they inquire into why a good man, Socrates, is persecuted in his city for nothing more than being a dutiful servant of the gods and his city. The middle dialogues construct a true cosmopolis, a political association in harmony with the natural laws of the world. Furthermore, they explain why those who know how to construct such a polis live best in such arrangements. In the late dialogues, Plato revises his political plans to accord with a more developed understanding of cosmic and human nature. Platonic cosmopolitanism constructs a true polis according to the beautiful order of the cosmos. Such a feat of philosophy is remarkable in the Greek tradition, and inspires contemporaries to rethink their own conception of what is truly cosmopolitan versus merely global.

No description available.

Thesis (D.Phil.)--University of Oxford, 2008. / Supervisors: Professor Andrew Hurrell, Professor Henry Shue. Bibliography: leaves 223-251.

Thesis (Ph. D.)--Rutgers University, 2008. / "Graduate Program in History." Includes bibliographical references (p. 471-480).

Thesis (Ph. D.)--Rutgers University, 2008. / "Graduate Program in Political Science." Includes bibliographical references (p. 299-320).

This study seeks to understand how the migrant rights group No One Is Illegal’s advocacy works to rearticulate migrant subjectivity while furthering our understanding of what it means to communicate critically and ethically as global citizens in the context of postcolonial globality. Informed by critical and postcolonial iterations of cosmopolitan thought and guided by Sobré-Denton and Bardhan’s (2013) notion of cosmopolitan communication and peoplehood, this study offers a rhetorical criticism of No One Is Illegal’s Deportation Is Not Entertainment and Access Without Fear campaigns. With an eye toward identifying how No One Is Illegal works to rearticulate migrant subjectivity in ways not undergirded by the logics of the neoliberal nation-state, I identify rhetorical features within No One Is Illegal’s discourse that reflect an ethical and ecological view of culture and communication and hold the potential for progressive social change. In Deportation Is Not Entertainment, a campaign against the reality television show Border Security: Canada’s Front Line¸I argue that No One Is Illegal advances a rhetoric of emotional and material victimization of undocumented migrants at the hands of Border Security and the Harper government. I further argue that No One Is Illegal positions undocumented migrants as the victims of epistemic violence (Spivak, 1998) through the narrative framing of the television show and the Harper government’s public discourse. In Access Without Fear¸ I argue that No One Is Illegal’s discourse works in three important ways to further the goals of this study. First, I argue No One Is Illegal offers a vernacular articulation of coloniality that challenges normative understandings of Toronto and Canada while articulating an understanding of undocumented migrants as agentive subjects navigating a postcolonial world. Second, I argue No One Is Illegal’s rhetoric asks us to understand belonging in three different ways: belonging as rightful presence (Squire & Darling, 2013), belonging as multiple, and belonging as constituted in relationships as opposed to preexisting cultural categories or legal designations. Third, I argue No One Is Illegal offers a decolonial imaginary where migrant rights are pulled into relation with indigenous rights, environmental degradation, and the workings of global capitalism. This decolonial imaginary asks us to think of self-Other relations in new ways while being projective and outward. In the process, I identify rhetorical features in No One Is Illegal’s advocacy that reflect communication that is world- and Other- oriented, attentive to power, establishes mutuality, and reflects non-oppositional views of difference. This rhetoric, I argue, works to promote social change through fostering an enlarged and transformed imaginary, intercultural empathy, an Other-oriented sense of belonging and a type of coalitional agency, which work to cultivate a sense of cosmopolitan peoplehood in the service of social and global justice.

The reason for my research is that youth who experience marginalization do not have their experiences represented in their civics classrooms, which leads to a lack of civic engagement overall (Kane, Ng-A-Fook, Radford & Butler, 2017; Claes, Hooghe, and Stolle, 2009). I identify cosmopolitanism (Hansen, 2010; Banks, 2009; Pinar, 2009) and pedagogies of digital citizenship (Choi, 2016; Coleman, 2008) as potentially useful orientation and processes to better support marginalized youth in Urban Priority High Schools (UPHS). In this study, I use discourse analysis to analyse the “curriculum as plan[ned]” (Ontario Ministry of Education civic curriculum documents) with and against the narrative inquiry of the “lived curriculum” in an Urban Priority High School (Aoki, 1993; 2003). The findings of my study include that although the Ontario grade 10 civics curriculum (Ontario Ministry of Education, 2018) has possibilities of a cosmopolitan orientation because of some of the language used and concepts introduced in the Citizenship Education Framework and goals, this curriculum cannot be considered cosmopolitan. There are no overall or specific expectations that have students consider their own identity formation and subjectivity (Pinar, 2009), reflective openness (Hansen, 2010), and cultural, national and global identifications (Banks, 2009). While the curriculum as planned was found to be lacking in expectations that align with cosmopolitanism, the findings of my study underscored how digital citizenship projects that invite students to grapple with issues of significance of the self and the Other open up productive spaces of civic engagement for marginalized students. Digital spaces allowed students to narrate their lived experiences that underscored the significance of embracing a cosmopolitan identity in a mandatory course that otherwise does not serve them and illustrates the urgency of these curriculum opportunities if education is working in the name of equity and supporting each youth to become active citizens.

The objective of this study is to provide cross-cultural comparative observations about students' attitudes and behavior towards globalization and localization, which in turn can help determine students' cosmopolitan attitudes. A major part of this discovery is to find which independent variables influence such a "cosmopolitan" perspective through the use of quantitative research. Using the method of survey research to measure the "globalized" and "localized" viewpoints of students in the U.S., Russia, and Turkey, the focus of this project addresses the subjects of globalization and localization. The topic is significant in research as well as teaching perspectives, especially in a cross cultural context. Therefore, the key purpose of this project is to delve into the study of major concepts known as globalization, localization, and cosmopolitanism as they relate to the social sciences and to discover the similarities and differences between them. This research explores the minds of the generation whom "globalization" will most impact; it is they who will take part in its growth in the future. Ultimately, this study will attempt to uncover the implications of teaching and learning about "globalization" in international relations courses and examine students' perspectives towards these major concepts.