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Universalism and the Jewish question
Robert Fine and Philip Spencer

peculiarities of the ‘anti-Judaic’ tradition has been to represent Jews in some important regard as the ‘other’ of the universal: as the personification either of a particularism opposed to the universal, or of a false universalism concealing Jewish self-interest. The former contrasts the particularism of the Jews to the universality of bourgeois civil society; the latter contrasts the bad universalism of the ‘rootless cosmopolitan Jew’ to the good universalism of

in Antisemitism and the left
Andrew Teverson

Timothy Brennan in his critical study Salman Rushdie and the Third World identifies Rushdie as being a member of a distinctive and historically original group of writers that has come to prominence in the period following the formal dissolution of the British Empire. These writers are described by Brennan as Third World cosmopolitans : migrant intellectuals who are identified with a Western metropolitan elite in terms of class, literary preferences and educational background, but who, by virtue of ethnicity, are also presented by the

in Salman Rushdie
Ethel Crowley

Cosmopolitan values No matter where one lives or where one moves to around the world, one is never fully removed from the operation of global socio-economic forces. It is productive and useful to use the following as a guideline: Rather than view home as rooted, located and bounded, and often closely tied to a remembered or imagined homeland, an emphasis on ‘routes’ invokes more mobile, and often de-territorialized, geographies of home that reflect transnational connections and networks.22 Each town, city, region and country has a place in the global order and is a product

in Are the Irish different?
The case of Oxfam
Craig Berry

Oxfam’s principal focus on trade policy and the WTO in recent years (its high-profile campaigns Make Trade Fair and Make Poverty History both have ‘trade justice’ as their main objective), it is one of the loudest voices within the issue area of foreign economic policy. Broadly speaking, Oxfam belongs to the liberal tradition. In promoting free trade, help for poorer countries and some form of multilateral governance, it can be associated with a Kantian liberal cosmopolitan perspective (see Berry, 2006). Yet its inception was more influenced by the Christian socialist

in Globalisation and ideology in Britain
Robert Fine and Philip Spencer

the cosmopolitan credo that the working class has no country: ‘The nationality of the worker is neither French, nor English, nor German, it is labour, free slavery, self-huckstering. His government is neither French, nor English, nor German, it is capital’. 5 They seemed to have an optimistic assessment of the empirical state of working-class consciousness when they wrote that ‘the great mass of the proletarians are, by their nature, free from national prejudice and their

in Antisemitism and the left
Matthew S. Weinert

. But, my core contribution to the literature pertains to the work done in sections three and four: applying recognition theory to the rather ambiguous if oft referenced conception of world society, which is described variously as world community, cosmopolitan polity or humanity/humankind. Section three begins by treating the literature's acknowledgement of world society

in Recognition and Global Politics
Abstract only
Catherine Maxwell and Stefano Evangelista

together some of the best new scholarship on Swinburne, resituating him in the light of current critical work on cosmopolitanism, politics, print culture, form, Victorian Hellenism, religious controversy, gender and sexuality, the arts, and aestheticism and its contested relation to literary modernism. It is our hope that these fresh perspectives will confirm Swinburne’s central importance both to late Victorian

in Algernon Charles Swinburne
Abstract only
Laura Peters

reason that, as Nandy intimates in The Intimate Enemy, the experience of empire-building profoundly affected not only the family – as has been argued in the previous chapters – but also the nation and discourses of national identity. New discourses of cosmopolitanism contested older nationalistic discourses as the constituent population of England, more specifically London, started to diversify with an

in Orphan texts
John Narayan

four key Deweyan lessons about the problem of global democracy. These centre on the nature of society and community, the role of the nation state in furthering democracy beyond the nation state, the use of democracy at home to create a rooted cosmopolitanism and the problem of bourgeois democracy at home as the biggest impediment to global democracy. What all these lessons highlight is how Dewey believed that the problem of democracy at home needed to be tackled in order to facilitate democracy abroad. In the second part, I use these lessons to re

in John Dewey
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Nation, gender and place in the literary landscapes of Haworth and Brussels
Charlotte Mathieson

legacy more broadly, particularly with regard to the parallel mythologisation of the Brontë sisters at Haworth parsonage. I focus on two themes that have emerged as the dominant issues at stake in the legacy of Brontë tourism at Haworth to date: gender and nation. While Haworth serves to reiterate Charlotte Brontë’s place as an English, female writer, I suggest that Brussels offers a space where an alternative narrative unfolds, one that offers possibilities for reading the crafting of female independence through cosmopolitan interactions, and in doing so provides a

in Charlotte Brontë