Concept of Cosmopolitanism

The proclamation that “I am a cosmopolitan!” although the identification was indeed perceived to be negative in the ideology that he did not proclaim it with the goal of being the first “citizen of the world” but to showcase a disagreement with the ancient poleis laws (Vertovec, Steven & Robin, 2003). This ideology was later converted by the stoic philosophical school to the broad and positive concept of the unity of humanity which generally was shared on a person able to have a high reasoning capacity. Ulrich barker in his theory of global connected world transformation through the idea of metamorphosis which is basically a form of radical change. Catastrophism illuminates the upcoming good threats can bring. In the concept of cosmopolitanism, Catastrophism is viewed as mode of change focusing on the sudden and massive transformations.

It is clearly shown since the cold war came to an end; the interest of aspects of politics in connection to cosmopolitanism has increased which shows a great difference in the interest to the cultural aspect of cosmopolitanism which is given less attention (Calhoun & Craig, 2008). There is anticipated comparison between the cosmopolitanism and nationalism of which nationalism is considered to be in forms of culture which are different. The cosmopolitan heurists view catastrophes as central and also constitutive and they perform by weighing the universal human rights in relation to a certain political and also cultural experiences together with expediencies (Han S-J, 2015). There have been changes to the concept of cosmopolitanism on the basis of social distribution. It is clearly shown that the original concept of cosmopolitanism was often perceived to be in large part the elite or basically the male chauvinist in the orientation.

Consequently, Catastrophism has led to the development of cosmopolitan epoch in relation to the mythical, religious and also the national. The later cosmopolitan is characterized by the fragmented times and the absence of hegemonic which is dominant (Levy & Sznaider, 2006). The cosmopolitan in essence does not show up to every place and it is likely to have an impact in the production of rejection and also renationalization. Cosmopolitanism has its relevant as it has enlightened and exposed the communities which were lagging behind in various terms including development and living standards. Cosmopolitanism has its relevance in maintaining peace and order because of the presence of quite a number of personalities from different regions of the world (Goldberg & Albert, 1976). The third strength of cosmopolitanism is the cultural relativity, this ideology strengthen cosmopolitanism as it entails the capacity of understanding other people cultures and moral values especially the cultural and moral values that differ from theirs.

The global ethics for the humanity is on the virtue of treating everyone with the equal measure which is a paradoxical communitarian proponent. The concept of cosmopolitanism possesses several weaknesses. The weaknesses serve as the barriers to obstruct the good things brought by the concept of cosmopolitanism (Han S-J, 2015). Egocentricity is one of the major weaknesses. The major setback affecting cosmopolitanism is the global ethics (Van Hooft & Stan, 2014). Many ethical communities are not much willing to accept the recent approach to cultures and ideas that rationalize every individual. Works cited Calhoun, Craig. "Cosmopolitanism and nationalism. " Nations and nationalism 14. Current Sociology 2015. Kleingeld, Pauline. "Cosmopolitanism. " International encyclopedia of ethics (2013): 1-10. Kymlicka, Will, and Kathryn Walker, eds. Routledge, 2014. Walker, Neil. "Making a world of difference? Habermas, cosmopolitanism and the constitutionalization of international law.