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Copyright of Migraciones is the property of Universidad Pontificia Comillas, Instituto Universitario de Estudios sobre Migraciones and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The paper discusses the significance of The First Ideological Conference of Academic Workers, held in 1952, for strengthening the power of Marxist ideology in Czechoslovak sciences, arts and humanities, especially in Czechoslovak linguistics. [ABSTRACT FROM AUTHOR]

This chapter links a conception of global justice, moral cosmopolitanism, with plurinational democracies. After giving a brief description of moral cosmopolitanism (section 1), I go on to analyse notions of cosmopolitanism and patriotism in Kant's work (section 2) and the political significance that the notion of unsocial sociability and the Ideas of Pure Reason of Kant's first Critique have for cosmopolitanism (section 3). Finally, I analyse the relationship between cosmopolitanism and minority nations based on the preceding sections. I postulate the need for a moral and institutional refinement of democracies and international society that is better able to accommodate national pluralism than has so far been achieved by traditional liberal constitutionalism and cosmopolitanism (section 4). [ABSTRACT FROM AUTHOR]

Copyright of Relaciones Internacionales is the property of Facultad de Ciencias Politicas y Sociales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The coming Belgian elections reveal tensions between the Flemish and the French Community. The splitting of these communities in Belgium seems increasingly possible since several Flemish movements have come to the forefront with a separatist agenda based on cultural and economic grounds. The situation of Brussels, the third region of the Belgian federal state, seems interesting in this context. Indeed, Brussels is at one and the same time a diffuse city because of its accelerated urbanization, a major region of the European megalopolis, the political capital of Flanders and the French community of Belgium, the Belgian national capital and one of the European Union capitals. For E. Corijn "a city is not a country... The city is exceptional because it is based on difference, on the plurality of functions, activities and cultures, on the construction and creativity based on that encounter between strangers." Indeed, to understand Brussels' reality we need to combine several concepts and territorial constructions grounded in both modernity and postmodernity as they are pertinent when analyzing the actors' speech and their representation on Brussels' transition. The cosmopolitan structure and essence of Brussels is confronted with the national and regional constructions of the city as it exists in political projects. The aim of this study is to understand the new stakes of the European constructions through the prism of the current crisis in Brussels and Belgium. How do we understand the Flemish and French community claims of identity grounded in a homogeneous territory? How do we understand these claims in the light of the reality of Brussels, a cosmopolitan city integrated in a global and European network? How do the Europe of regions and the Europe of nation-states limit the integration of the Europe of cities into the space of flows? [ABSTRACT FROM AUTHOR]

Copyright of Studia Socjologiczne is the property of Studia Socjologiczne and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Copyright of Relaciones Internacionales is the property of Facultad de Ciencias Politicas y Sociales and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Hummus is an ancient traditional dish in Middle Eastern Cultures. In Israel it is one of the most common foods, appropriated as an icon of Israeli culture and nationality. Today, hummus is served in Israel in many restaurants, and is even distributed as a commercially packaged spread sold in supermarkets. Organic hummus – a recent version of the dish – is influenced by global trends of ethical and reflexive food consumption. Organic food is conceived as the spearhead opposing the consequences of globalization. It is customary to view it as representing locality, health, ecology and social justice. But it also embodies representations of globalism and westernism, mainly because of its integration in the global industrial system and its origin among the post-materialistic-social elite in western countries. This article deals with the encounter of the global and the local as embodied in organic hummus in Israel. Looking at the production, distribution, and consumption of this dish uncovers social and political layers embedded in it. I will argue that the global socio-economic conditions and ideas embedded in the concept of organic attached to hummus are the ones which allow – paradoxically – the imagined re-localization of the dish. Organic hummus in Israel is a dish steeped in paradoxical aspects, and therefore characterized by culinary-ideological-dissonance. Hummus is a dish that was perceived as representing rootedness, earthiness, and local simplicity, but nowadays, in its organic version, it wears an economic and symbolic framework of global values used by the Israeli westernizing elite to demonstrate a widespread-environmental cosmopolitan identity. [ABSTRACT FROM AUTHOR]

The author of this paper utterly agrees with Montaigne's and his followers' criticism of pedantry and specialized erudition. Consequently, the followings offer a personal reading of Naudé's treatise on the library. Gabriel Naudé was the first to lay the theoretical basis of the public library. The author of the treatise Advice on Establishing a Library was himself an incarnation of cosmopolitism by his implication in the debates of his time and his relationship to various European centres of power. He was a courtier, an agile political counsellor, pleasing in conversation, and holder of a much exercised sense of judgment. The library is an aspect of the formation of his personality. His interest in such an institution illustrates a new type of social contractarianism, imposed by absolute power: urban eloquence as opposed to medieval heroism. At the same time, this interest also addresses the technological shock provoked by the dissemination of printing. This paper offers a presentation and discussion of Gabriel Naudé's perception on the library in a close textual approach. The practical issues of acquisitions and organization of book collections are treated with a spirit of intellectual opening deriving from scepticism, and of respect for the great intellectual figures of Antiquity and Modernity. [ABSTRACT FROM AUTHOR]

This paper is concerned with the problem of particularistic and objective approach to morals in the debate on global justice. The former one is usually defended by the communitarian philosophy and moderate liberal nationalism that claim for moral significance of national borders. Within this approach, patriotism is a fundamental virtue. The latter approach is presented by the cosmopolitans who apply the Rawlsian justice as fairness to the world at large. They reject moral significance of national borders and claim for equal rights and obligations to all human beings regardless of their origin and nationality. This approach to global justice treats patriotism as a vice. The main aim of this essay is to analyse whether the concept of patriotism and the concept of global justice necessarily come into conflict with one other. [ABSTRACT FROM AUTHOR]

Copyright of Stylos is the property of Pontificia Universidad Catolica Argentina and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The present article aims to interlink the following aspects related to cross-cultural European experiences: the educational mobility, as a subtype of modern physical and cultural flexibility, the cosmopolitan identity and values, to whom this type of mobility can give birth to, in similar circumstances all over the continent, and the way these are shared by individuals. The paper draws on the empirical research performed in an intercultural community, amongst Erasmus students incoming to Bordeaux, France, during the former academic year. [ABSTRACT FROM AUTHOR]

We are experiencing a period of openness, in which the dialogue has a fundamental role. Its result is the understanding that people share with each other. This is connected with the following dimensions: psychological and decisional - behavioral semantics. Unfulfilling one these dimensions influences the others. Misunderstanding can occur at any time. The purpose of the intercultural education is understanding the foreigner. [ABSTRACT FROM AUTHOR]

The article highlights the views of Zdravko Mlinar, academician and Emeritus Professor of Sociology, on the concept of sociology in relation to globalization. An overview of Mlinar's book "Spatio-Temporal Organisation of Living" is presented, along with the sociological interpretation of changes in spatio-temporal organization of living and everyday life. Mlinar argues that globalization is observed as multilevel dynamics that starts and focuses on privacy, exposure, inclusion and exclusion. His views on the retrospective sociology in Slovenia in relation to the 50th anniversary of the institutionalization of sociological research and teaching are also considered.

Copyright of Teorija in Praksa is the property of Teorija in Praksa and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article discusses ennoblements during the reign of Alfonso XIII in Spain in the early 20th century. The act of granting noble status by the king is analyzed as a political strategy in order for the king to establish alliances and references throughout the Spanish territory and for those who sought the title and distinction. The author presents a historiographical study of this social group, the contemporary or modern nobility, that has been neglected by previous research, in order to provide insight into Spanish society.

By raising the question on what made geopolitical equilibrium a tool for understanding international politics, the article discusses differences between classical and modern balance of power, and between balance of power and geopolitical equilibrium. The principal argument is that geopolitical equilibrium is, in scope, global. The second claim about the nature of geopolitical equilibrium concerns modern territoriality. Geopolitical equilibrium bases on occurrence of central powers in global politics, not on modern inter-state relations; therefore, it represents the tendency to stability in a pluralistic world-system. As a result, geopolitics remains a realistic alternative to cosmopolitism for understanding social order in global age. [ABSTRACT FROM AUTHOR]

Boaventura de Sousa Santos makes a minute analysis of current society in which values such as equality and fraternity are eclipsed by the logic of neoliberal capitalism. Law and modern science have contributed to this phenomenon through the determination of societies ever more unjust and excluding. The remedy for an imminent defeat, considers De Sousa Santos, is social emancipation, that is, an encounter between different civilizations, a process that permits mutual understanding among world citizens; therefore the concept of difference cannot be considered as a factor of separation and isolation, but rather as a factor of interchange and solidarity. [ABSTRACT FROM AUTHOR]

This paper explores how, if at all, multiculturalism and migration processes are changing contemporary representations on citizenship. The first part of the article critically reviews some of the most influential sociological and philosophical analysis on citizenship, both stressing continuities and changes with the classical modern idea presented by Marshall. Five main theoretical approaches are discussed: multicultural, neo-classic, flexible, cosmopolitan and post-national citizenship. The second part aims to test these approaches using empirical qualitative data gathered among 118 youngsters attending Italian higher secondary school in Milan. While 74 of them are of Italian origin, the others 44 are children of immigrants. All of them are boys. The data show that young people tend to understand citizenship as more based on duty than on rights. Citizenship has to be deserved, showing ourselves as respect- able, economically-independent, observant of the low citizens. Moreover, these youngsters point out a clear distinction between citizenship and belonging. While the former is a formal and institutional recognition, the latter refers to a «natural», «essential», identity. [ABSTRACT FROM AUTHOR]

Copyright of Swiss Journal of Sociology / Schweizerische Zeitschrift für Soziologie is the property of Sciendo and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

José Ortega y Gasset es el filósofo español más importante del siglo XX. Su pensamiento internacional ha sido poco estudiado. Este trabajo lo aborda en la primera etapa de su vida, hasta 1907 en que concluye su formación. Las ideas del joven Ortega surgen en ambientes muy contradictorios: de un lado, entre liberales y jesuítas; de otro, entre la decadencia española y una Alemania in crescendo.José Ortega y Gasset is the most important spanish philosopher in the XX century. His International idea has been studied scarcely. This work treats it in the firstperiod of his Ufe, unta 1907 when he ended his formation. The young Ortega 's ideas spring in very contrary ambients: on the one hand, between liberáis and jesuits; on the other hand, between the spanish fall and a Germany in crescendo.

The article debates the main communitarian and cosmopolitan perspectives in terms of international distributive justice in order to rethink the international relations theory, especially the constructivism and the neo-liberalism. Moreover, the article intends to analyze the John Rawls's "Law of People" for the international arena as a middle ground theory between the communitarism and the cosmopolitism. [ABSTRACT FROM AUTHOR]

The Baas-Becking's hypothesis, also known by the term ‘everything is everywhere’ (EisE), states that microscopic organisms such as bacteria and protists are globally distributed and do not show biogeographical patterns, due to their high dispersal potential. We tested the prediction of the EisE hypothesis on bdelloid rotifers, microscopic animals similar to protists in size and ecology that present one of the best cases among animals for the plausibility of global dispersal. Geographical range sizes and patterns of isolation by distance were estimated for global collections of the genera Adineta and Rotaria, using different taxonomic units: (i) traditional species based on morphology, (ii) the most inclusive monophyletic lineages from a cytochrome oxidase I phylogeny comprising just a single traditional species, and (iii) genetic clusters indicative of independently evolving lineages. Although there are cases of truly cosmopolitan distribution, even at the most finely resolved taxonomic level, most genetic clusters are distributed at continental or lower scales. Nevertheless, although ‘everything is not everywhere’, bdelloid rotifers do display broad distributions typical of those of other microscopic organisms. Broad dispersal and large population sizes might be factors lessening the evolutionary cost of long-term abstinence from sexual reproduction in this famous group of obligate parthenogens. [ABSTRACT FROM AUTHOR]

Abstract: The evolutionary species Atopochara trivolvis represents a unique case of a charophyte with a well-documented, long-lasting fossil record of biostratigraphical interest and a worldwide distribution. This provides an excellent basis for analysing the historical biogeography of this important species. The origin of the lineage is recorded in the Early Berriasian of Western Europe, where an archipelago-like palaeogeography would have favoured allopatric speciation and small-sized original biogeographic ranges. The species first reached Eastern Europe during the Valanginian and expanded to China during the Hauterivian. It expanded worldwide during the Barremian–Aptian, first colonizing North Africa and South America through the Guinea Corridor and subsequently reaching North America. The Barremian–Aptian worldwide expansion was probably facilitated by the monoecious nature of A. trivolvis, which allowed for long-distance animal dispersal, as is the case with extant Chara. An initial fragmentation in the biogeographic range of A. trivolvis can be detected in the Albian–Cenomanian, when the species displayed up to 5 different morphotypes in scattered localities of Eurasia and North America. During the Turonian sea-level highstand A. trivolvis became extinct also from most of these localities, while, in the Latest Cretaceous plesiomorphic populations of A. trivolvis ulanensis survived in Mongolia and Northern China. The species became completely extinct near the K/T boundary. [Copyright &y& Elsevier]

The author argues that cosmopolitism has become a sign that we need a new -- cosmopolitan view to understand the cosmopolitan world. He, thus, welcomes cosmopolitanism in the social sciences and demands that they dispense with the old categories build around the nation state. According to the author, it is especially important to think Europe in a cosmopolitan way so that the member states could be freed from the fear that with the enlargement of Europe they are committing a cultural suicide. The further integration should not be oriented towards the inherited vision of a unity of one European 'federal state', but the starting point should be the irreducible many sidedness of Europe. Only in this way, claims the author, is it possible to connect two, at a first glance, contradictory demands -- the recognition of difference and the integration of the different. [ABSTRACT FROM AUTHOR]

Copyright of Education. Physical Training. Sport / Ugdymas. Kûno kultûra. Sportas is the property of Lithuanian Sports University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

The article presents an analysis on the ways how indigenous women have handled political positions and how they have expressed gender demand based on a cultural perspective in Mexico. It mentions that indigenous women seek autonomy in the late 1980s within social processes in international, local, and national forums. Moreover, it notes historical and cultural bases for indigenous women autonomy.

Copyright of Man & the Word / Zmogus ir zodis is the property of Vytautas Magnus University and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

Globalization is at the core of academic and public discussions today. As a fact it cannot be dismissed; instead, the task for political philosophy is to broaden its concept and to refine the questions about it, including the problem of its legitimacy and rationalization. In this paper, I explore David Hume's metaphor of commerce -the privileged device towards Civilization- as a powerful way of thinking the correlation between exchange and cosmopolitism. Trade is a communication metaphor whose asymptotes are universality, open-mindedness, reciprocal recognition and hospitality towards the other. I focus on the main concepts of Hume's political philosophy -the artifices of justice and politeness- and reconstruct both the establishment of conventions -vs. contracts- and of their moral approval. That reconstruction illustrates how trade, in its broadest scope, motivates the configuration of a civilized humanity, the aim of legitimate globalization. [ABSTRACT FROM AUTHOR]

The article examines the approach for taking a stand against the current naturalistic tendencies within the current form of globalized capitalism which is seen as the logical expression of triumphant market forces working upon productive assets. It argues that the current form of globalised capitalism have no specific ontological necessity. It discusses the links between cosmo-systemism and cosmo-politism. It cites the benefits of treating globalization as a pollution-like externality.

The present-day popular advocacy of the `European public sphere' is not only a normative-theoretical endeavour, but largely also an expression of the general (political) dissatisfaction with a neoliberal domination of economy over other political issues essential for democratic citizenship in the `New Europe', or a reaction to an imbalance between the intense economic and rather sloppy political integration, and the democratic deficit in the decision-making. The idea of a pan-European post-national political public (sphere) contains an enlightened humanist ideology focused on its emancipatory potential, but it may also denote the fabrication of a fictitious Europe of elites without citizens if not deep-rooted in the concept of the `strong' public sphere. The genealogy of the `public (sphere)' demonstrates that the contemporary concept should be considered neither self-evident nor coherent. The article relates the concept to its late-18th-century ancestors and delineates main currents of thought in the subsequent two centuries. The concept of the weak public sphere dominates both in theory and in empirical research, and thus also in many contemporary media-centred studies of the/a `European public sphere', which tend to reduce its definition to `the lowest common denominator. [ABSTRACT FROM AUTHOR]

Copyright of Perspectivas is the property of Universidade Estadual Paulista and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

This essay concerns some new concepts that can help sociological theory interpret globalisation and multicultural societies. Its key-concept is intercultural communication, largely used in communication studies, studies on intercultural relationships, and linguistics. The essay proposes an integration of a sociological theory of communication with some of these studies, explaining and analysing the different forms of intercultural communication which can give a more precise meaning to the processes of globalisation and to multicultural contexts. The historical background of these processes and contexts is the expansion of modern European society, which is interpreted as functionally differentiated, following Luhmann's social systems theory. In contrast with the dominant forms of ethnocentrism which have continuously shaped intercultural communications between the functionally differentiated European society and the other societies in the world, new theories propose a form of intercultural dialogue. The meaning of such a dialogue is defined in two versions, transcultural and cosmopolitan: the comparison between these versions enlightens their different features and problems. Finally, the reasons for a sociological interest in these theories are discussed, with reference to explanations of globalisation and multicultural society. [ABSTRACT FROM AUTHOR]

Until recently, the term cosmopolitism could rarely be found in modern political science literature. It was only in the 1990s that the term was rediscovered by political scientists in the critical discourse on globalization. In this article, I will explore the full potential of cosmopolitism as an analytical concept for empirical political science. I will argue that the concept of cosmopolitism should not be restricted to the analysis of global politics. Indeed, cosmopolitism has much more to offer for political scientists. Properly understood, it enables – and necessitates – a re-invention of political science in the age of globalization, comparable to the behavioural revolution in political science in the 1950s. Such a paradigmatic shift should be based on a twofold transformation of existing disciplinary boundaries: A removal of the boundary between national (and comparative) and international politics on the one hand; and a re-definition of the boundaries between empirical and normative approaches on the other. As a result, cosmopolitism may serve as a new, critical theory of politics based on the integration of hitherto separated fields and sub-fields. [ABSTRACT FROM AUTHOR]

This article is part of a future research project on the figures of the autochthonous, cosmopolite and allochthonous in multicultural societies. In defining three fields (history, society, instruction) in which I will analyze the subjects of this work, I intend to produce two digressions for studying the distinction between concepts of diversity/difference and multicultural/multiethnic. This will allow me to analyze the autochthonous, the cosmopolite and the allochthonous in their relations with the language, the food and the place. I consider the probability that these subjects are residual figures of sociality without an effective correspondence to the facts. In multicultural societies the identities could be redesigned respect to those primordial and to the expectative created by our way of thinking. However, this outcome would be important to induce us to consider in a critical way our attitude toward the citizenship concept in multicultural societies. [ABSTRACT FROM AUTHOR]

Rousseau's political theory apparently leads us to choose between patriotism and cosmopolitism. The two major works published in 1762, On the Social Contract and Emile, would represent the two sides of the alternative. However, the opposition between patriotism and cosmopolitism is the ultimate development of an internal tension between two aspects of Rousseau's political concept of people: the intersubjectivity that permits the formation of the general will; and the individual's devotion to the state. On the one hand, the political community appears as a distributive totality. On the other hand, it is viewed as a collective totality. When generalized, intersubjectivity leads to the formation of both the social concept of people and the moral concept of humanity, while patriotism requires the individual's loyalty to the nation. In order to maintain the coherence of the very political concept of people and to solve the main political problem -- which is to reconcile security and liberty -- it is necessary to overcome the dichotomy between cosmopolitism and patriotism. Emile and Rousseau's original plan for On the Social Contract are consistent on that point. [ABSTRACT FROM AUTHOR]