Thesis (B.A.)--Haverford College, Dept. of Philosophy, 2004. / Includes bibliographical references.

Thesis (Ph.D.)--Duquesne University, 2005. / Title from document title page. Abstract included in electronic submission form. Includes bibliographical references (p. 283-285) and index.

No description available.

Proefschrift--Utrecht. / Includes bibliography.

Zugl.: Fribourg, Universiẗat, Diss., 2004.

Thesis--University of Uppsala. / Includes bibliographical references (p. 224-234).

No description available.

No description available.

Thesis (Ph. D.)--University of Chicago, Committee on Social Thought, June 1997. / Includes bibliographical references. Also available on the Internet.

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.