Cosmopolitan Studies

The dislocated, deterritorialized discourse produced by repatriates from formerly European colonies has remained overlooked in academic scholarship. One such group is the Eurasian “Indo” community that has its roots in the former Dutch East Indies, today’s Indonesia. This article focuses on Tjalie Robinson, the intellectual leader of this community from the 1950s to the mid-1970s. The son of a Dutch father and a British-Javanese mother, Robinson became the leading voice of the diasporic Indo community in the Netherlands and later also in the United States. His engagement resulted in the foundation of the Indo magazine Tong Tong and the annual Pasar Malam Besar, what was to become the world’s biggest Eurasian festival. Robinson played an essential role in the cultural awareness and self-pride of the eventually global Indo community through his elaboration of a hybrid and transnational identity concept. By placing his focus “tussen twee werelden” (in-between two worlds) and identifying “mixties-schap” (mestizaje) as the essential characteristic of Indo identity, Robinson anticipated debates on hybridity, transnationalism, and creolism that only much later would draw attention from scholars in the field of postcolonial studies. This article highlights Robinson’s pioneering role in framing a deterritorialized hybrid alternative to nationalist essentialism in the postcolonial era.

This collection of essays examines the relationship between the media and cosmopolitanism in an increasingly fragmented and globalizing world. This relationship is presented from multiple perspectives and the essays cover, amongst other themes, cosmopolitanization in everyday life, the mediation of suffering, trauma studies, and researching cosmopolitanism from a non-Western perspective.
Some of the essays explore existing research and theory about cosmopolitanism and apply it to specific case studies; others attempt to extend this theoretical framework and engage in a dialogue with the broader disciplines of media and cultural studies. Overall, this variety of approaches generates valuable insights into the central issue of the book: the role played by the media, in its various forms, in either encouraging or discouraging cosmopolitanist identifications among its audiences.

This chapter describes the significance of the Universal House of Justice for the development of the Bahá’í community as well as for the well-being of humanity as a whole. To understand the singular role of this global institution, the chapter first provides an overview of the Covenant that Bahá’u’lláh made with His followers and the essential place of the House of Justice within this Covenant. The chapter then discusses how the House of Justice was first established in 1963 and the manner in which it is regularly elected. Finally, it considers the unique station of the House of Justice as well as the powers and duties it exercises in guiding the Bahá’ís around the world in their efforts to apply the teachings of Bahá’u’lláh and promote the unity of humankind. Particular emphasis is placed on its mandate to preserve the sacred text, facilitate growth, and enact legislation. It is recommended that this chapter be read along with the chapter ‘The Writings of the Universal House of Justice’ (Smith), which offers further insights into the vast range of its guidance as it relates to advancing social, material, and spiritual development at the individual and collective levels.

Este não é um livro sobre a experiência do fim do mundo durante a pandemia de COVID-19. O ensaio que a Zazie Edições publica agora em português, foi escrito entre setembro de 2017 e maio de 2018, em meio à proliferação global de crises migratórias insuportavelmente dolorosas, e da decisão do governo dos Estados Unidos de prender em campos de concentração com jaulas metálicas as crianças que a triagem separava de suas famílias na fronteira com o México, além do bombardeiro cotidiano de outras notícias atrozes. Eu o escrevi para tentar entender o sentido das crises migratórias no contexto do colapso dos imaginários cosmopolitas dos quais acostumamos a nos servir para elaborar uma série de discursos sobre a hospitalidade como horizonte discursivo, para procurar construir projetos políticos e culturais baseados na luta pelos direitos de imigrantes e refugiados. Mais além do abatimento e da experiência de derrota que nos invade diariamente, a ideia do fim do mundo tenta elaborar a perda do mundo entendido como a estrutura simbólica que sustentava discursos e práticas humanistas orientadas por um desejo de emancipação, igualdade e justiça universais. E preciso dizer ainda que não se trata tampouco de um ensaio sobre o sofrimento infinito de sujeitos migrantes e refugiados de carne e osso - não posso dizer nada sobre suas feridas e suas perdas, que pertencem ao âmbito do impensável para alguém como eu. Este ensaio se pergunta o que podem fazer a literatura e as artes diante do fim do mundo, o que podemos fazer com essa experiência de perda que oprime todos nós que nos dedicamos a pensar com elas.

Kwame Anthony Appiah (London, 1954) is one of the most renowned philosophers of contemporary thought. His work in the field of ethics and moral reach diverse subjects as sexual orientation, nationalism, social discrimination on ethnic or religious reasons and responsibility of governments and international organizations in development and poverty eradication.

LOCKE, ALAIN

Christopher Buck, “Locke, Alain.” Encyclopedia of African American History. Edited by Leslie Alexander & Walter Rucker. Santa Barbara, CA: ABC-CLIO, 2010. Pp. 224–227 (Vol. 1). 

ABSTRACT

History remembers Alain Locke (1885–1954) as the first African American Rhodes Scholar (1907) and, more famously, as the “dean” of the Harlem Renaissance (1919– 1934). Locke edited The New Negro (1925), acclaimed as the “first national book” of African Americans. In this way, Locke’s role is analogous to that of Martin Luther King: whereas King championed the civil rights of African Americans through nonviolent civil disobedience, Locke did so through a process known as “civil rights by copyright.” In the Jim Crow era, when blacks had no effective political recourse, Locke used the arts as a strategy to win the respect of the white majority and to call to their attention the need to fully democratize democracy and Americanize America by extending full equality to all minorities.

Recent scholarship has brought Locke back to life, and his philosophy of democracy, in particular, lends him renewed importance. Harvard, Harlem, Haifa—place names that represent Locke’s special involvement in philosophy, art, and religion—are keys to understanding his life and thought. Harvard prepared Locke for distinction as the first black Rhodes Scholar in 1907 and, in 1918, awarded Locke his PhD in philosophy, thus securing his position as chair of the Department of Philosophy at Howard University from 1927 until his retirement in 1953. Harlem was the mecca of the Harlem Renaissance, whereby Locke, as a spokesman for his race, revitalized racial solidarity and fostered the group consciousness among African Americans that proved a necessary precondition of the Civil Rights movement. Haifa is the world center of the Bahá’í Faith, the religion to which Locke converted in 1918, the same year he received his doctorate from Harvard. Until recently, this has been the least understood aspect of Locke’s life.

During the Jim Crow era, at a time when black people saw little possibility of interracial harmony, this new religious movement offered hope through its “race amity” efforts, which Locke was instrumental in organizing. These three spheres of activity—the academy, the art world, and spiritual society—converge to create a composite picture of Locke as an integrationist whose model was not assimilation, but rather “unity through diversity” (the title of one of his Bahá’í World essays).

Christopher Buck, “Robert Hayden.” Oxford Encyclopedia of American Literature. Edited by Jay Parini. New York: Oxford University Press, 2004. Vol. 2, 177–181.

ABSTRACT
Robert Hayden was made poet laureate of Senegal in 1966 and ten years later became America's first black poet laureate. Acclaimed as "People's Poet" early in his career, later he was severely criticized for refusing to call himself a "Negro poet," even though he wrote some of the most powerful "black history" poems in the English language. Hayden transcended the identity politics of what W. E. B. Du Bois called "art as propaganda"-something that elite African-American artists (the Talented Tenth) were expected to produce. On the principle that race divides while a higher identity unifies, Hayden presented himself as an American poet rather than as a black poet. His greatness is that he was really both, and that his art was a fusion music of the American experience.

For Hayden, craftsmanship was essential — a marriage between matter and manner, as Gwendolyn Brooks once described it. With missionary zeal, Hayden experimented with forms and techniques in an effort to arrive at what he characterized as something distinctively individual, patterned, yet wild and free. This even included expanding the language itself, with such neologisms as "soulscape," "snowlight," "lifeswawk," "mimosa's fancywork," and "Absolute Otherwhere." The reader encounters such expressions as "moonstruck trees," "auroral dark," "famine fields," "jazzbo strutting of a mouse," "totemic flowers," "paleocrystic ice," "elegiac lace," "glaucous poison jewels," and "blazonry of farewell scarlet."

Adaptation was Hayden's primary method of innovation. Form flowed from content. Protean in his technique, Hayden employed a range of poetic and rhetorical devices to evoke each experience he sought to create. He was a virtuoso of rhythm, tonality, repetition, irony, oxymoron, paradox, and symbolism. Using sense to intensify, Hayden primarily relied on visual and auditory images. His gift for visual imagery grew out of his handicapped sight. Sensitivity to sound, tone, and cadence sprang from a keen sense of hearing, which Hayden developed to compensate for his poor vision. His work is full of dramatic tension, edged by irony, and tempered by religious emotions as echoes of the human spirit.

As an American shaman, Hayden was an oracle mediating between gods and mortals. His poetry was medicinal. On a personal level, it provided psychic therapy, self-medication. Although he was not a confessional poet, his reminiscence poems were cathartic. Those Winter Sundays is the best example; at a number of his readings, people in the audience would be brought to tears by it. On a social level, his poems promoted racial healing.

The first African-American poet laureate, Hayden was decidedly transracial in that role at the American bicentennial. This is poignantly exemplified in the deliciously wry title poem of his last book, American Journal, in which the poet assumes the mask of an extraterrestrial, reporting his anthropological observations of Americans to his superiors, the Counselors. More human than racial, Hayden truly was an "alien, at home."

See also: Christopher Buck, “Robert Hayden’s ‘[American Journal]’: A Multidimensional Analysis.” Online Journal of Baha’i Studies 2 (2008): 1–37. 

https://www.academia.edu/29603808/_Robert_Hayden_s_American_Journal_A_Multidimensional_Analysis_2008_

During the 19th century a number of British writers, poets and intellectuals settled in Florence and, through their writings, translations, and the periodicals they edited, contributed to literary and cultural exchanges between Great Britain and Italy. The paper will focus on two figures of this cosmopolitan set : Theodosia Garrow Trollope, and Helen Zimmern.  Theodosia Garrow was connected through her marriage to the highly cosmopolitan and literary Trollope family. In addition to editing  the Tuscan Athenaeum (1848-49) in Florence, she translated the writings of Italian patriots and reported on the ongoing revolution in Italy for the main British reviews. Helen Zimmern – sister of the suffragist Alice Zimmern -  was the editor of the Florence and Italian Gazette (1890-1907) and a prolific writer and translator. The paper will focus on their work as editors, and discuss the cultural transfers they facilitated, the transnational cultural space they helped create as well as the gender dimension of cosmopolitanism.

"Table of Contents / Pagination is incorrect:
THE WAYS OF ARISTOTLE – ARISTOTELIAN PHRÓNÊSIS, ARISTOTELIAN PHILOSOPHY OF DIALOGUE, AND ACTION RESEARCH
Olav Eikeland
Preface 1
PART 1 – ARISTOTLE, SOCIAL RESEARCH, AND ACTION RESEARCH 3
1. Introduction – The Challenge of Phrónêsis 3
1.1 Three Kinds of General Theory 10
1.2 Aristotle and Critical Action Research 17
2. Action Research Approaching Phrónêsis 20
2.1 A Philosopher Defending Action Research 21
2.2 Making Social Science Matter 23
2.3 Abandoning Techniques 25
PART 2 – READING ARISTOTLE – LIMITS AND POSSIBILITIES FOR PHRÓNÊSIS 27
3. Virtues – Intellectual and Ethical 29
3.1 Particulars of Ethical Virtues 34
4. Phrónêsis and the Other Intellectual Virtues 38
4.1 Theoretical Knowledge, and Knowledge about Things We Influence 40
4.1.1 Overlaps and Intermeshes 45
4.2 Phrónêsis as an Intellectual Virtue 48
4.2.1 Excursus: Knowledge Forms and Ways of Knowing in Aristotle 49
4.2.1.1 Praxis, Poíêsis, Khrêsis, Páthos – And the Various Forms of the Epistêmai 50
4.2.1.2 Theoretical and Practical Truth 61
4.2 (Continued) Phrónêsis as an Intellectual Virtue 64
4.3 Phrónêsis and Rhetoric, Phrónêsis and Practical Syllogisms 70
4.3.1 The relationship to rhetoric 70
4.3.2 The relationship to practical syllogisms 75
5. Phrónêsis on Means and Ends, Phrónêsis and General Knowledge 76
5.1 Means and Ends, and Kinds of Causes 76
5.1.1 Poíêsis Makes Things, Praxis Makes Perfect 81
5.1.2 “Professional” Deliberations and Deductions 89
5.2 Knowledge, General and Particular 94
5.2.1 General Knowledge, Appropriate Knowledge, Knowledge in Action 94
5.2.2 Héxis (Habitus), and Empeiría (Experience) 103
5.2.3 Knowing Particulars 109
5.2.3.1 By What? 110
5.2.3.2 How? 111
5.2.3.3 Preconditions for a Universally Flexible Consideration 115
6. Developing and Defining Virtue 126
6.1 Developing Virtue 127
6.1.1 Epistêmê and Virtue through the Formation of Habit, Once More 130
6.1.2 What “Means” Means 136
6.1.3 Practical Development with a Hinge to It, the Question of Standards Again 138
6.2 Defining Virtue 145
6.2.1 Nóêsis as Dialogue, or, the Reason Why Aristotle Insists on Letting Phrónêsis Deliberate about Means Only 150
6.2.1.1 The Unfolded Know-How of Nous 152
6.2.1.2 The Topica and the Enfolded Habitus of Dialectics 154
6.2.1.3 The Philosopher, the Dialectician, and Experience 160
6.2.1.3.1 Dialogical Peculiarities 165
6.2.1.3.2 Dialogue and Experience 170
6.2.1.3.3 Basic Principle, Beginning, Medium, and End 182
6.2.1.4 Ways of Learning 185
6.2.1.5 Self-Evident First Principles? 191
6.2.1.6 Praxis1, and Praxis2 194
6.2.2 The Ethical Works do not Deliberate about Means, They Develop and Define Ends 198
6.2.3 Epistêmê, Virtue, and Phrónêsis Defined 205
6.3 Who Develops and Defines? The Art and Practice of Architectonics 214
7. Eudaimonía and Wisdom as “The Highest Practical Good”; Aristotelian Phron-Ethics, Theor-Ethics, and the Way of the Intellectual Commons 219
7.1 Kinds of Theory, Kinds of Practice 220
7.2 Ethics and Politics as Methodological Guidelines for Autonomous Practitioners 230
7.2.1 The Laws of Virtue 233
7.2.2 Tékhnê and Phrónêsis – At the Parting of the Ways 239
7.3 The Wisdom of the Commons – Common Wisdom 242
7.3.1 Tà Koiná – The Commons 247
7.3.2 The Common Skholê 252
7.4 Theor-Ethics and Primary Friendship 254
7.4.1 The Noetic “I” and the Psychological “Me” 259
7.4.2 Theorethical Interventions? 268
7.5 The Way of Theor-Ethics 269
7.5.1 Ethical Excellence – Settling with the Best “for Us”, i.e. for the Second Best “Absolutely” 277
7.6 The Ways of Politics – Continuous Learning in Common 288
7.6.1 Community: What Are the Things Common? 289
7.6.2 Oikos, Pólis, and Constitutions 294
7.6.3 Developing Concord – The Ethico-Political Role of Dialogical Gatherings 299
7.6.4 Different Concepts of Politics 310
7.6.5 Unity and Diversity in the Pólis 318
7.6.6 The Koinópolis as Panarchy – Aristocracy Suspended and Transcended 328
7.6.7 Religious Politics? 338
PART 3 – ARISTOTELIAN ACTION RESEARCH – WISDOM AND EUDAIMONÍA TRANSPOSED, SOCIAL RESEARCH TRANSFORMED 344
8. Neo-Epistemic, Dialogical Action Research 344
9. From Oikos to Pólis, and Beyond 349
10. Aristotle, Marx, and Modern Work Life 359
11. Aristotle Suspended 370
12. Epilogue 376
REFERENCES 381
Appendix 394"

Elsewhere I discuss the relations between the Stoic concept of cosmopolis and similar tendencies in Aristotle, in particular, concerning the distinction between cosmopolis and a “dialogopolis”. In 2008, I coined a more appropriate Aristotelian “neologism”: “koinópolis”. Both concepts elicit and reconstruct from the treatment of dialectics and the intellectual commons (tà koiná) in the Aristotelian texts a concept similar to the Stoic cosmopolis but better “grounded”. The “ontological” status of an Aristotelian koinópolis is different from the Stoic cosmopolis. Where the Stoics write about the necessity of breaking radically with local customs in order to achieve membership in the intellectually constituted cosmopolis, the Aristotelian concept is immanent to every possible local human condition and constitution.

Buck, Christopher. “Alain Locke and Cultural Pluralism.” Search for Values: Ethics in Baha’i Thought. Edited by Seena Fazel and John Danesh. Los Angeles: Kalimat Press, 2004. Pp. 94–158.

African American philosopher Alain Locke is arguably the most profound and important Western Bahá’í philosopher to date. Except for one 1979 article in a Bahá’í periodical, scholarship on Locke has neither seriously taken into account his Bahá’í identity nor the Faith’s influence on his work. The present study, based largely on archival sources, contributes to research on this “missing” dimension of Locke’s complex life and thought. It examines Locke’s worldview as a Bahá’í, his secular perspective as a philosopher, and the synergy between his confessional and professional essays. This study also argues that Locke had a fluid hierarchy of values—of loyalty, tolerance, reciprocity, cultural relativism and pluralism (the philosophical equivalent of “unity in diversity”)—and that this hierarchy represents a progression and application of quintessentially Bahá’í ideals. Locke’s distinction as a “Bahá’í philosopher” may therefore be justified on ideological as well as historical grounds. Locke “translated” Bahá’í ideals “into more secular terms” so that “a greater practical range will be opened up for the application and final vindication of the Bahá’í principles” in order to achieve “a positive multiplication of spiritual power.”

This book offers a much-needed new political theory of an old phenomenon. The last decade alone has marked the highest number of migrations in recorded history. Constrained by environmental, economic, and political instability, scores of people are on the move. But other sorts of changes—from global tourism to undocumented labor—have led to the fact that to some extent, we are all becoming migrants. The migrant has become the political figure of our time.

Rather than viewing migration as the exception to the rule of political fixity and citizenship, Thomas Nail reinterprets the history of political power from the perspective of the movement that defines the migrant in the first place. Applying his "kinopolitics" to several major historical conditions (territorial, political, juridical, and economic) and figures of migration (the nomad, the barbarian, the vagabond, and the proletariat), he provides fresh tools for the analysis of contemporary migration.

The consideration of cosmopolitanism in archaeology provides a useful lens for thinking about and expanding how to conceive of interregional interactions and experiences of belonging in the ancient world. Previous models in Mesoamerican archaeology often implicitly follow a cosmopolitanism of elite male citizens of the world. In incorporating a feminist perspective to the analysis of interregional relations, this paper examines Maya women's roles in cosmopolitan encounters during the Late Classic to Postclassic periods (ca. 600–1521 CE) with a particular focus on merchant women, clothing as a statement of belonging in a larger world, and the adoption of new cooking practices. Such a perspective underscores the ways in which interregional interactions in Pre-Columbian Mesoamerica may have been unevenly and contingently experienced,

In the 21st century, an accelerated pace of global movements of people, goods, capital, technology and ideas has led to ambivalence regarding cultural identity for individuals, as well as collectives like neighbourhoods and cities. While the preparation, availability and consumption of diverse foods have become symbolic of the very openness of a place, there are concerns that this is only reflective of a superficial and consumerist form of middle class cosmopolitanism.

Using food-oriented case studies centred on Australian cities and media, Bonding Over Food argues for a processual understanding of cosmopolitanism. Such an approach helps us understand various kinds of social bonds formed over food as ‘convivial’ practices that are potentially ethical and/or reflexive as opposed to being driven by ‘othering’ discourses.

The question of where an ethical position can legitimately ground its principles became a basic question of contemporary ethics, as did the issue of where does an ethics derive its authority and how universalizing should and can its reach be. The intensification of globalizing processes across the course of the twentieth century redoubled the urgency of working this through. Whether it was the debates in Parliament of the World’s Religions over a possible Western bias or the postmodern move to destabilize all foundations of ethical certainty, older lineages of philosophy and ethics were drawn into debates over the meaning of a global ethics.

The first part of this essay outlines important lineages and debates in global ethics. The second part of this essay, explores the philosophical and social foundations of a sense of global connectedness, beginning with Plato’s allegory of the cave and moving across some basic positions from Emmanuel Kant to Martin Heidegger. The third section, ‘Towards an Ethics of Global Relations’, begins with a discussion of a philosopher writing in the 1970s who is still working out of a national framework, John Rawls. Because his work becomes so significant for a series of abstracted cosmopolitans who later take on a global remit, there can be no better starting point for illustrating the movement from the dominance of a national imaginary to a global imaginary. This is takes us to a discussion of the communitarian critique of cosmopolitanism by such writers as Michael Walzer and to attempts by other writers such as Charles Beitz to retrieve its strengths. The fourth section, ‘Debating Cosmopolitanisms’ sets out an argument for an alternative form of cosmopolitanism—grounded cosmopolitanism.

Amitav Ghosh’s The Hungry Tide is a story about the Sundarbans, the sort that helps us understand the fascinating and sensitive ecology of what in the novel is called “the tide country,” as well as the crucial importance of this region’s continued existence. The novel is also, however, a story about environmental and social injustice in a postcolonial space, about people massacred or forcefully evicted from what they consider their homes on the grounds of a dubious environmental policy. On all levels of the story, the forces of the global interact powerfully with the local, be that in ecological, economic, or cultural terms. The paper argues that in contrast to state dependency on global capital and disconnection from the local, the development of what ecocritic Ursula Heise describes as an eco-cosmopolitan consciousness allows those characters in the novel who evince it a deeper understanding of and connectedness with one other and with their natural environments. The Hungry Tide reminds us that cosmopolitanism can, in the last instance, not be meaningful without also being eco; and while an eco-cosmopolitan awareness cannot necessarily guarantee survival in the face of natural forces or unscrupulous governments, it does help fostering a deeper sense of meaning and solidarity.

Sugar Girls & Seamen illuminates the shadowy world of dockside prostitution in South Africa, focusing on the women of Cape Town and Durban who sell their hospitality to foreign sailors. Dockside "sugar girls" work at one of the busiest cultural intersections in the world. Through their continual interactions with foreign seamen, they become major traffickers in culture, ideas, languages, styles, goods, currencies, genes and diseases. Many learn the seamen's tongues, develop emotional relationships with them, have their babies and become entangled in vast webs of connection. In many ways, these South African mermaids are the ultimate cosmopolitans, the unsung sirens of globalisation. Based on fifteen months of research at the seamen's nightclubs, plus countless interviews with sugar girls, sailors, club owners, cabbies, bouncers and barmaids, this book provides a comprehensive account of dockside "romance" at the southern tip of Africa. Through stories, analysis and first-hand experiences, it reveals this gritty world in all its raw vitality and fragile humanity. Sugar Girls & Seamen is simultaneously racy and light, critical and profound.

After having had some time to adjust to the largest EU enlargements of 2004 and 2007, and facing the UK’s impending “age of austerity” beginning in 2010 (Lane, 2010), Britons generally expressed a moderate opinion on immigrants’ contributions to British culture, with few people either extremely local or extremely cosmopolitan. The question of whether realistic and symbolic factors affect attitudes toward immigration is widespread in the literature. The current study looks at a symbolic aspect of immigration attitudes, cosmopolitanism, defined as the belief that immigrants enrich a country’s culture, and seeks to find determinants of it. Results of multivariate linear regressions indicate that perceived, subjective income is a better predictor of cosmopolitanism than objective measures. When education is included, the effect of objective income becomes insignificant and subjective income security becomes smaller. Perhaps the most interesting finding is that women expressed less cosmopolitan attitudes than men when controlling for perceived income security and education, a result that supports the call for more research on gender and cosmopolitanism.

The article analyzes two novels of migration by Nigerian women authors in the context of Afropolitanism: Chimamanda Ngozi Adichie's Americanah (2013) and Sefi Atta's A Bit of Difference (2013). It is argued that Afropolitanism obscures the reasons why migration from Africa to the West has been increasing in the decades since independence, rather than decreasing. In comparing the two novels, the article focuses on empathy towards and solidarity between fellow Nigerians, which has been seen by Nigerian philosopher Chielozona Eze as crucial for building African civil society and functional state.

Osmanlı Devletinin yıkılışını engellemek üzere ileri sürülen görüşlerin geçerliliklerini yitirdikleri bir dönemde yeni bir kimlik edinimi sağlamanın yanında yeni bir siyaset kurgusu oluşturma gayesi de taşıyarak ortaya çıkan Anadoluculuk, toprak milliyetçiliği üzerine inşa edilmiştir. 20. yüzyılın ilk çeyreğinde görülmeye başlayan Anadoluculuk, Türk Ocaklarındaki Turancılık ve Türkiyecilik tartışmaları sırasında belirginleşmiştir. Ocağın faaliyet alanı konusundaki bu tartışma, bir tercih yapma zorunluluğu sonucunda doğmuştur. Uzun ve yıpratıcı savaşların getirdiği kayıplar artık öze, Anadolu'ya dönmeyi gerekli kılıyordu. Esasen bu daralma, realist bir yaklaşımın ürünüydü.
Anahtar Kelimeler: Anadoluculuk, Anadolucu Tarihyazımı, Türk Tarih Tezi.

Anatolianist Movement, which came into being with the objective of building the provide for acquisition of a new identity and create a new politics of fiction, and at a time when the validity of the ideas regarding the prevention of Ottoman Empire from falling started to disappear, was built on territorial nationalism. Anatolianism firstly appeared in the first quarter of the 20th century, during the discussions about Turanism and Turkiyecilik in Türk Ocakları. The Ocak on the field of activity this discussion is born out of the necessity of making a choice. A long exhausting war casualties it was necessary to return to Anatolia to the essence now. In fact, this restriction was a product of the realistic approach.
Keywords: Anatolianism, Anatolianist Historiography, The Turkish History Thesis.

Aristotle has been continuously at the frontier of philosophical reflection for almost 2400 years. Throughout the 20th century the influence of his practical philosophy has been growing. His «non-modernist» concept of phrónêsis or practical wisdom is attracting increasing interest as an alternative to both «modernism» and «post-modernism». This book is a meticulous study of Aristotle's phrónêsis and its applications to the fields of personal development or character formation and of ethical virtues. It also relates phrónêsis to the wider context of Aristotle's theoretical philosophy and of his different ways of knowing, and to both theoretical and practical concerns within modern social and action research. The whole of Aristotle's thinking is radically practice-based and directed. However, it never loses its theoretical focus. His theoretical philosophy is fundamentally dialogical. Hence, the relevance of Aristotelian thinking is striking for the current reconfigurations in the social organisation of learning and knowledge production.

The Italian architecture in the Egyptian city "Alexandria" during the cosmopolitan era, especially at the end of the 19th century as well as the first half of the 20th one has often been a good example of being a mother of arts, meaning that the Italian architecture by this time was very rich with all kinds of visual arts, all well presented and well studied in its aesthetic and functional goals, especially in the religious buildings.

Sacred Heart Church in "Ebrahimiah" district as one of the Holy Lands property on Egypt's soil…. Managed by Franciscans, is considered as a model for this previously written words about Italian architecture in Alexandria.

One can introduce this church as an icon of the Italian arts in the cosmopolitan Alexandria, its miscellaneous kinds of art works deserve a loyal documentation and analysis, some of these arts were designed especially for the church, they were not just a copy of similar arts around Italy; there is a proof in the analysis of the art works that the Italian artists and artisans were very aware of the different environment of Egyptian cities like Alexandria.
Worth mentioning too, that most of the artists or workshops names in my researches were not documented in any of known references, but were all observed directly from each art work or rarely from some neglected dusty documents in a building's basement or roof,  just in case it was allowed to go here or there.

Objectives
In these papers, I try to present the Sacred Heart Church to be seen and observed, not just as a religious building that was realized as an Italian model, but to be seen in its precious details, details that are really making the core of the Sacred Heart church, because one cannot imagine this church without its arts whether exteriorly and of course and above all interiorly, and also because – and maybe this is more important – the lack of maintenance of this spectacular Italian artistic heritage in Egypt, it is obvious for the professional architects and artists that these kinds of arts are in great need for a continuous maintenance, which is not available anymore and since a long time, the matter that is putting them in great danger.
This danger has became clearer after the departure of the Italian or foreign Franciscan fathers & monks, they were more acquainted with the spirit of arts in churches than their Egyptian successors who seem to be more ascetic concerning the function of visual arts in such places; thus the way of treating these kinds of arts, especially the small and transportable pieces is unfortunately unbecoming; from here, this paper is taking its importance.

Key words
Alexandria – Egypt - Italian – architecture – arts – stained glass – mosaics – mural painting – sculpture – cosmopolitan – European – Mediterranean.

Researcher contact
http://www.facebook.com/zeinabnour.art

Ernst Robert Curtius is well known as an advocate of European literature, which transcends national boundaries. Most importantly, he is recognized as a literary historian, who wrote European Literature and the Latin Middle Ages (Europäische Literatur und lateinisches Mittelalter, 1948). Nevertheless, Curtius published a lot of critical works during the inter-war years and after World War II. In order to consider the processes through which he developed a European spirit, I would like to focus on his literary critics concerning contemporary writers like Romain Rolland, André Gide, Hugo von Hofmannsthal, and José Ortega y Gasset. I pay particular attention to Curtius' network of friendships with these writers and try to reconsider the relation between his journalistic works and European Literature and the Latin Middle Ages.

Cosmopolitanism, Theatre, and the Philippines: Performing Community in a World of Strangers is an attempt toward a theorization of cosmopolitanism via Philippine theatre. The book’s concept is premised on a sense of belonging in a community of strangers; this comes from the firm conviction that theatre, by nature, prepares its audience to engage in a community which are both local and global. The vibrant Manila theatre scene is used as takeoff point in articulating this argument. The first part of the book provides a general picture of how cosmopolitanism is “performed” by Filipinos. It investigates the specificity of Manila theatre as the site of the cosmopolitan experience. The second part is a series of analyses of plays that are about social issues while being realistic in their approach, but are, at the same time topicalized and editorialized—much like television shows—as social problems within the Philippine context against the massive backdrops of late capitalism and globalization.

Mobility studies emerged from a postmodern moment in which global ‘flows’ of capital, people and objects were increasingly noted and celebrated. Within this new scholarship, categories of migrancy are all seen through the same analytical lens. This book builds on, as well as critiques, past and present studies of mobility. In so doing, it challenges conceptual orientations built on binaries of difference that have impeded analyses of the interrelationship between mobility and stasis. These include methodological nationalism, which counterpoises concepts of internal and international movement and native and foreigner, and consequently normalises stasis. Instead, the book proposes a ‘regimes of mobility’ framework that addresses the relationships between mobility and immobility, localisation and transnational connection, experiences and imaginaries of migration, and rootedness and cosmopolitan openness. Within this framework and its emphasis on social fields of differential power, the various contributors to this collection ethnographically explore the disparities, inequalities, racialised representations and national mythscapes that facilitate and legitimate differential mobility and fixity. Although they examine nation-state building processes, the anthropological analysis is not confined by national boundaries.

Στο πρώτο μέρος της παρούσας εργασίας η συγγραφέας εξήγησε τον όρο του κοσμοπολιτισμού μέσα από μια σύντομη ιστορική αναδρομή από την αρχαιότητα, όπου και πρωτοσυναντάται ο εν λόγω όρος, μέχρι και τον 20 ο αιώνα. Στη συνέχεια, ερμηνεύει τον όρο της παγκοσμιοποίησης και τοποθετεί τον όρο του κοσμοπολιτισμού ιστορικά στην εποχή της παγκοσμιοποίησης την οποία διανύουμε. Στο δεύτερο μέρος της εργασίας, συνδέονται η έννοια του κοσμοπολιτισμού με την εκπαίδευση, πρώτα σε θεωρητικό επίπεδο και έπειτα μέσα από την πραγματικότητα του ελληνικού εκπαιδευτικού συστήματος.

Historiography During the Soviet Nation and State Building Process
The concepts of nation and state embody in themselves both normality and artificiality. It is firmly established by historical experience that the human, as the subject of the former as well as the object of the latter, frequently interferes with the content of these concepts. If this intervention stems from ideological reasons, the implication is that the mechanism for providing legitimacy is involved with its focus on historiography. At this stage, the engine of historiography becomes an office for the approval of political power.
Within that context, the fictionalization of history transforms the knowledge of the past to a reproducible product. This understanding means a neglect of the motive to attain the reality of the past; instead, the aim is to become the social engineering required for the continuity of the ideology. In this concise text, alongside the ongoing philosophical debates as to what history is and how it should be laid out, the instrumentality of history in practical terms will be examined with a special focus on the Soviet Union paradigm.
Keywords: Soviet historiography, Soviet nation-state, Territorial historiography, Soviet nationalism.

Can Kantian cosmopolitanism contribute to normative approaches to immigration? Kant developed the universal right to hospitality in the context of late eighteenth-century colonialism. He claimed that non-European countries had a sovereign right over their territory and the conditions of foreigners' visits. This sovereign prerogative limited visitors' right to hospitality. The interconnected and complementary system of right he devised is influential today, but this article argues that maintaining the complementarity of the three realms involves reconsidering its application to contemporary immigration. It situates Kant's Perpetual Peace within the context of debates about conquest and colonialism and argues that Kant's strict conception of sovereignty is justified by his concern in maintaining a realm of sovereignty that is complementary with cosmopolitanism and his prioritization of mutual agreements in each of the realms, particularly in a context of international power asymmetry. In Kant's time, European powers appropriated cosmopolitan discourses to defend their right to visit other countries and it was necessary to strengthen non-Europeans' sovereign claims. The strength and hostility of the visitors made limited hospitality and strong sovereignty act in tandem to keep away conquerors, expanding cosmopolitanism. Today, individuals from poor countries migrate to wealthier ones where they are subject to a sovereign authority that excludes them. Sovereignty and cosmopolitanism no longer work complementarily, but rather strengthen powerful state actors vis-à-vis non-citizens subject to unilateral rule. Maintaining the pre-eminence of the right to freedom, the article suggests that only through the creation of ‘cosmopolitan spaces’ of politics can we reproduce today the complementarity that Kant envisioned.

After an examination of the ways in which the Mediterranean and modernity have been defined in contradistinction to each other, this chapter shows how an analysis of the similarities and differences among the three main strands of modern Mediterraneanist studies—honor and shame, patronage, and cosmopolitanism—may help us overcome the academic separation between nostalgic images of past Mediterraneans and lamenting accounts of the current state of affairs. By searching for structural similarities across periods more than for continuities through them, and by liberating our concept of processes of regional formation from any time-bound or essence-based definition, we may discover that the Mediterranean can re-emerge as a transnational constellation in modern times.

This paper argues that Cassirer's thinking about the relationship between the different symbolic forms is best elucidated via the paradigm of "organic harmony." Although Cassirer did not use the term himself, the harmonious cooperation between the parts found in the organic world provided him with a welcome alternative to traditional accounts of order (i.e. identity or hierarchy). This paper will give three examples of "organic harmony": Goethe and his idealistic morphology, Wilhelm von Humboldt's account of language, Herder's account of history. The thought of all three example key characteristics of "organic harmony": holism, particularism/perspectivism, and subjective judgment. This paper will show that Cassirer's own "organic harmony" is indebted to these thinkers. From the perspective of "organic harmony" we can make better sense of the pluralistic spirit of Cassirer's PSF as well as providing it with greater theoretical articulation. This paper also shows how the motif of organic harmony is the normative moment in his own challenge to 20 th c. fascism. Finally, this paper argues that the Cassirerian emphasis on finding a coherence which does justice to the uniqueness of particulars-i.e. harmony-is an ethical injunction relevant for our times.

Los numerosos ejemplos que relata son detallados y cuidadosamente estructurados para hacer hincapié en aspectos concretos. Siempre se fija en el contexto. Es ameno, entretenido, a veces inquietante, pero siempre erudito, con una prosa clara y sin rodeos, con un ligero toque irónico, un estilo que se adapta muy bien a la visión de conjunto de las tensiones y complejidades que se han plasmado en el estudio de África.