<p> </p><p>Today, global media such as the Internet provides media audiences scattered across the globe with the possibility of cross-cultural moral interaction upon a plethora of global digital public spheres. Such trends have been the catalyst for increased academic attention to the field of media and morality and the notion of media audiences as global citizens – ‘cosmopolitans at home’, consuming a wide array of mediated, global images and thus enforcing a proximity with the ‘distant Other’. Parallel to such trends is the dichotomous relationship between rural- and urban areas that have emerged as increasingly ambivalent in ‘network society’. Due to the ‘urbanization of media culture’ and the ‘digital divide’, it is argued that rural areas, in an era characterized by global interconnectedness, are rendered dysfunctional. On the other hand however, media can be argued to promote inclusion and new possibilities for rural people.</p><p> </p><p>This study set out to empirically examine the tension field between residential patterns (rural/urban), the media (Internet) and cosmopolitanism. Setting out from the research questions: (1) <em>What variables determine a ‘cosmopolitan outlook’ in Sweden?</em>, (2) <em>Does media use/access promote a ‘cosmopolitan outlook’, and under what circumstances?</em>, and (3) <em>Is there a ‘cosmopolitan divide’ between different residential patterns – and if so: how does it relate to different patterns of media use and access?</em>.<em> </em>To attend the research questions, data from the annual national survey, Riks-SOM 2008, was analysed and the findings indicated the general trends for the Swedish cosmopolitan was, in accordance with other empirical accounts, young and well educated. Furthermore, respondents ‘high’ on Internet use where more likely to be cosmopolitans – confirming theoretical accounts of e.g. Anthony Giddens, Ulrich Beck and Dick Hebdige. Also, ‘locality’ proved to be more important for rural people than for people living in metropolitan areas. Finally, men and women displayed different ‘cosmopolitan patterns’: rural women being more cosmopolitan than metropolitan women in terms of a ‘willingness to move to a country outside of Europe’ while men displayed the opposite, following the hypothesis.</p><p> </p>

The emergence of novelists such as Kazuo Ishiguro and Timothy Mo in the final decades of the twentieth century has often been taken as evidence of an increasing multiculturalism both in Britain and the wider world, as well as in British literature itself. With their dual British-Asian heritage and their interrogation of notions of history, identity and agency, these authors are often celebrated as proponents of the cosmopolitan novel, a genre which rejects binary notions of East and West or national interest in favour of a transnational mode of cooperation and cohabitation. Reading against the grain of such celebratory notions of the cosmopolitan, this thesis suggests that if the novels of Ishiguro and Mo are concerned with the exigencies of the cosmopolitan world, then they portray that world as one which remains split and haunted by divisions between East and West, past and present, self and ‘other’. That is, they present a cosmopolitan world in which the process of negotiation and contact is difficult, confrontational and often violent. Drawing upon Fredric Jameson’s notion of the ‘political unconscious’, I suggest that these novels in fact reveal the origins of the rather deeper divisions which have emerged in the first decade of the twenty first century, analysing the ways in which they reveal a degree of cultural incommensurability, frustrated cosmopolitan agency and the enduring power and appeal of the nation state. I also suggest that the contemporary critical obsession with the spatial – whereby cosmopolitanism’s work is carried out in ‘Third Spaces’, interstitial sites, and border zones – fails to recognize the importance of temporal concerns to the experience of cosmopolitan living. My analysis of the novels of Ishiguro and Mo is thus concerned with the way in which the temporal is a key concern of these works at both a narratological and thematic level. In particular, I identify a curious ‘double-time’ of cosmopolitanism, whereby the busyness which we might expect of the period is counterpointed by a simultaneous sense of stasis and inactivity. I argue that it is within this unsettling contemporary ‘double-time’ that the cracks and fissures in the narrative of cosmopolitanism begin to emerge.

With a general concern for the role played by media and communication in individuals’ mobility  in a world where national borders are dissolving and people’s lives are becoming increasingly mediated, this empirical study sought to investigate a group of transnational young professionals’ daily news consumption and their mobile life experiences by conducting face-to-face interviews with target individuals in both Thailand and Sweden, and combining the results with an analysis from a theoretical perspective enlightened by cosmopolitanism and cultural capital. The study identified a set of distinctive news consumption tastes and multiple mobilities possessed by the interviewees. It demonstrates that news consumption can: 1) directly affect the mobile young professionals’ corporeal mobility by providing information about potential movement opportunities; 2) increase their social mobility by enabling them to accumulate cultural capital; and 3) expand their imaginative mobility by increasing their visuality of the multiple communities to which they belong. Conversely, any change in their multiple mobilities is reflected in a corresponding change in their choices of news consumption.

Historiskt sett så har mannen alltid setts som den resande kosmopoliten och kvinnan den som stannar hemma och tar hand om hushållet. Men tiderna förändras och detta levnadssätt sägs ha gått till historien, eller? Feminister världen över debatterar även om att kvinnans roll som objekt ses tydligt i modemagasin, trots den starka frigörelsen och hennes förändrade status i samhället. I denna uppsats ger jag er en bild av svenska tidningen Cosmopolitans kvinnliga kosmopolit och hur hon framställs. Det som gör det extra intressant är namnet Cosmopolitan och dess koppling till kosmopolitism. Med hjälp av en semiotisk analys har jag funnit tecken som ger mig svar på hur kvinnan framställs och vilken av kosmopolitismens definitioner hon passar mest in på. Uppsatsens genomförande grundar sig på 12 utvalda reportage från tidningens resesidor, där tio kommer från 2011 och två från 2010. Alla reportage behandlar på något sätt kvinnans position och framställning samt begreppet kosmopolitism. Jag har delat upp texten i teman som tar upp kvinnans relation till platsen, de kulturella mötena, relationen till det materiella och kvinnan och mannen. Jag har i mitt empiriska material funnit flera tecken på att hon blir ett objekt inför sig själv – ett objekt i ständig förnyelse och förbättring genom diverse materiella ting såsom nya kläder, spabehandlingar, vackra stränder, dyra hotell och heta uteställen. Objektet kan kopplas till den instrumentella kosmopolitens leverne som handlar om ett lyxigt kapital som innefattar makt och överlägsenhet. I ett fåtal artiklar finner hon intresse i andra kulturer, men det är framförallt upplevelser på det privata planet som skapar lyckan. Det heterosexuella paret på resa tillsammans hör också till vanligheterna och hon åker hellre med sin pojkvän än sina tjejkompisar när det vankas avkoppling. Platsens betydelse visade sig även den vara viktig, då det är storstadspuls och exotiska resmål som hägrar – alltså shopping och kritvita stränder, ibland kombinerat med varandra.

Every day readers of magazines receive advice on how their life is expected to be. Magazines write about what to wear, who you should be dating and where you should work. People are social beings and are affected on what they read, hear and see. In that way media is one of the main channels which defines people and draws examples on for example how a "normal" woman should be. This essay dealt with several questions: how women are described in Swedish women magazine Cosmopolitan and men ́s magazine Slitz and how they are differ from each other. The possible consequences of the way magazines write about women have on the society as a whole were also discussed. The theoretical framework included Judith Butler’s theories about gender and language. Gauntlett theories were used as an implement to analyze the relationship between media and the identity. As a resource for this study both Anja Hirdman’s and Pia Höök’s studies were also used. The main findings of this essay are that the descriptions of women differ between Slitz and Cosmopolitan. In Slitz women are objectified and their role is to please and obey the will of men. Women are defined by their looks. Also in Cosmopolitans message an obvious double standard could be found. On one hand women were described as independent and powerful but on the other as dependant on their look and men. Women were described as always striving for perfection and through the instructions from Cosmopolitan they could reach that. The findings of the study are relevant and significant because not only do the readers get affected, but others who do not read these magazines are also influenced by the use of the same language as in the magazines in their everyday lives. In that way the discourses on women do not just stay on the pages of the magazines.

FundaÃÃo Cearense de Apoio ao Desenvolvimento Cientifico e TecnolÃgico / Buscando responder à pergunta elaborada na obra LÃgica (1800) de Immanuel Kant, âO que à o homem?â, esta pesquisa propÃe uma investigaÃÃo acerca da educaÃÃo enquanto educaÃÃo do esclarecimento e a Ãnica capaz de habilitar as disposiÃÃes dos homens para o auxilio tanto do homem civilizado, quanto moral. A elaboraÃÃo de tal pesquisa se inicia com a transiÃÃo de uma filosofia moral popular para uma metafÃsica dos costumes e posteriormente de uma educaÃÃo fÃsica, isto Ã, natural, para uma educaÃÃo prÃtica, moral. Nesta, a dualidade existente entre ser sensÃvel e ser inteligÃvel nÃo passa despercebida quando o antagonismo surge, e a sociabilidade insociÃvel à demonstrada pela natureza para que o homem possa atingir o progresso. Assim, à centrando na questÃo do homem que este projeto finda a relevÃncia da educaÃÃo na formaÃÃo de uma constituiÃÃo civil, pois, ao evidenciar que o progresso somente pode ser alcanÃado pelo prÃprio homem, Kant responsabiliza as aÃÃes dos homens no mundo e os encaminha à sociabilidade.

Political theorists disagree on the origin of justice. According to the cosmopolitan conception of justice, duties of justice are pre-political and universal. According to the political conception of justice, on the other hand, full duties of justice arise within and only within the context of a political community. Which one of these conceptions one adopts will have a comprehensive impact on ethical issues concerning global justice, such as migration ethics and foreign assistance. In this paper I argue that the political conception is problematic, since it cannot be applied in cases of anarchy. Since anarchic societies are not politically organized, the political conception implies that they are not bound by full duties of justice. Thus, the political conception is unable to criticize some rival theories of justice, such as anarchistic libertarianism, for being unjust. Reversely, if one does find anarchic societies unjust, this intuition speaks against the political conception of justice, but in favor of the cosmopolitan conception. I illustrate my argument by applying it in the case of liberal egalitarianism.

Highly acidic environments represent some of the most extreme habitats for the microbial growth. For a long time it has been assumed that these sites are populated exclusively by prokaryotes. However recently, eukaryotic organisms including fungi have been found to be abundant and important component of acidophilic communities. Concerning fungal diversity only fragmentary data are available indicating that highly acidic sites harbour specific and low-diversified fungal communities dominated by dematiaceous fungi. In the present work we focused on the cultivable mycobiota occupying highly acidic (pH < 3) soils which are at the same time saline (sulfate-rich) and are located at geographically isolated localities in the Czech Republic. This study should provide a deep insight into the diversity and biogeographical pattern of acidophilic/tolerant fungi. A combination of classical and specialized cultivation techniques was successfully applied since it significantly contributed to the broadening of the detected fungal spectrum. The revealed fungal assemblages inhabiting highly acidic sites worldwide are closely similar and differ from the ones known from less acidic habitats. The core of the fungal assemblage under study consisted of phylogenetically unrelated and often globally distributed fungi...

Byron's reception in one of the nineteenth century's largest and most culturally significant post-colonial outposts, Brazil, has been virtually ignored in English studies. The implications of Lord Byron's influence in Brazil are extensive since he was overwhelmingly popular among poets but also subversive to the nationalistic aims of Brazilian Romanticism. Nearly all of the well known Brazilian Romantics were not only influenced by him, but translated him. Their notion of what it meant to be "Byronic," however, differed from ideas held in Europe. The Brazilian Byronic hero was more extreme, macabre, and sentimental, lonelier, darker, and deadlier. Byron had various cult followings in Brazil that established rites and ceremonies and performed Manfred-like rituals. Brazilian Romantic culture had such a marked effect on translations of Byron's work and perceptions of the poet that it provides an exciting context for considering the interplay of social energies between text, author, and culture. This thesis has two primary aims. First, it follows the evolution of Byron's influence in Brazil: starting with its European beginnings, tracing the arrival of Byron's image in Brazil, exploring the explosion of his influence evidenced in Brazilian literature, and considering the cultural obsession that reproduced his image ritualistically in the lives of Brazilian Romantics. Second, the chapters loosely map out several aspects of his celebrity image, or several ways of viewing Byron, including Byron as the rogue debauchee; Byron as the cosmopolitan; Byron as the eccentric, disillusioned poet; and Byron as the satanic Romantic. For Brazil, and much of Europe too, Lord Byron was the embodiment of Romanticism. The way Brazilian Romantics saw Byron, therefore, reflected what they thought English Romanticism to be. Especially in a contemporary critical climate that continues to respond to Jerome McGann's The Romantic Ideology, a Brazilian notion of English Romanticism, which turns out to be so polar to the contemporary English idea of its own just-past Romantic era, further disrupts the idea of stable periodization and a universally codified Romantic movement.

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