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This paper investigates the role of space in cosmopolitan education through a comparison of German philosophy, as represented by Kant, and Japanese philosophy, as represented by Watsuji. While Kant suggests that cosmopolitan education needs to be constructed by connecting with the actual spatial, geographical world, Watsuji, on the other hand, indicates that dynamic cosmopolitan education can be achieved by holding the spatial emptiness of negation. Both theories reinforce each other to produce a fruitful cosmopolitan education that cultivates our practical sense of living in the real world. [ABSTRACT FROM AUTHOR]

Based on the anthropological assumption that languages express worldviews, the paper approaches the meaning of cosmopolitanism in Japanese from two directions. First, Western traditions of cosmopolitanism are examined. Anthropological cosmopolitanism is elaborated as a way of thinking that emphasizes cultural diversity. Second, the Japanese word kyôsei (共生) is considered as an equivalent to cosmopolitanism, revealing both similarities and differences in meaning. As ›conviviality‹ or ›symbiosis of dissimilarities‹, kyôsei points to ways of overcoming the implicit anthropocentrism of Western thought. From an educational perspective, Western and Japanese cosmopolitan thought overlap in notions of intercultural education. In the current political discourse in Japan, however, kyôsei has turned into an anticosmopolitan pedagogy. [ABSTRACT FROM AUTHOR]

For many recent generations the city of Mombasa, Kenya, on the east African coast (pop. 1.2 million) has been a cosmopolitan racial-cultural-religious milieu of the African, Arab, Indian-Asian, and European. The purpose of this paper is to clarify religious pluralism (r/ p) in this urban context to see if there are any instructions to be drawn for the academic understanding of religion in keeping with the methodologies of Religious Studies (RS). Especially of interest here is the effectiveness of the sociological theory of religion developed in the 1987 book A Theory of Religion (ATOR) by Rodney Stark and William Sims Bainbridge to (de)problematize religious behaviour as distinct from political behaviour, which too often become confused and misappropriated as causes. In addition, ATOR provides the terminology for a more critical theory of religion whereby the state 's involvement can be accounted for by examining its use of the cultural means of coercion , thereby clearing the way for a typology of east African r/ p to emerge. [ABSTRACT FROM AUTHOR]

Drawing on qualitative research with 45 Chinese 1.5 generation migrants in New Zealand, this paper examines how migration processes intersect with cosmopolitan manifestations at an everyday level. Theoretically, it takes shape within a growing body of literature on cosmopolitanism that provides new insights into understanding migration and mobilities. Empirically, it is situated within the context of a growing trend of Chinese migration to New Zealand, a country experiencing increasing ethnic diversity. Employing the concept of "rooted cosmopolitanism," the paper explores how different degrees of a sense of rootedness interrelate with the strength of cosmopolitan openness to cultural others, as displayed in daily interactions. It demonstrates that rootedness and cosmopolitan openness are not mutually exclusive, but simultaneously coexist and even mutually strengthen each other. It argues that the process of becoming a rooted cosmopolitan is not straightforward but demands constant work to strategically negotiate the interacting dynamics between openness and its seeming counter-discourse–rootedness. [ABSTRACT FROM AUTHOR]

Pierre Cachia’s masterful literary biography of Ṭāhā Ḥusayn (1956) identified cultural exchange and particularly translation as the catalyst for the Egyptian cultural and literary renaissance epitomized in the person of Ṭāhā Ḥusayn (1889-1973). This paper takes Cachia as a point of departure and pursues an understanding of Ṭāhā Ḥusayn within the framework of world literature and locates his vision of Egyptian modernity and national identity in the circulation of ideas, concepts, bodies of knowledge and worldviews in the Mediterranean world. It focuses on the role of Orientalism and European Classicism in the cosmopolitanism underpinning his program of cultural and educational reform, and interrogates the conceptual category of “nation,” narratives of Nahḍah, and theories of world literature. [ABSTRACT FROM AUTHOR]