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Cosmopolitan Modernity


Edited By Anastasia Marinopoulou

This book examines recent debates on the political dynamics of cosmopolitanism, particularly in its connection with European civil society and the public sphere. The aim of the volume is to trace to what extent cosmopolitanism corresponds to «second modernity», with the latter concept referring to the potential for consensus, the creation of multiple political alternatives and the recognition of otherness. The book accordingly explores questions about democratic legitimacy and the formation of social and political institutions and presents empirical research on phenomena such as global violence.
The volume is intended to constitute a cosmopolitan project in itself, comprising contributions from scholars with very diverse approaches. Together, these contributions provide a stimulating analysis of what cosmopolitanism can offer to socially and politically diverse twenty-first-century societies.


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4 Cosmopolitan Possibilities and Ethnographic Realities in the Workplace: The Case of Struggling Employees in the Mass Media Sector (Manos Spyridakis)


Manos Spyridakis 4 Cosmopolitan Possibilities and Ethnographic Realities in the Workplace: The Case of Struggling Employees in the Mass Media Sector Introductory remarks Cosmopolitanism is currently being re-invented as a key inclusive notion for making sense of the social and political processes of the second moder- nity against the background of a receptive, extrovert and messy world. The term as such derives from ancient Greek political philosophy and means ‘citizen of the world’, entailing an intellectual and ethical stance of tolerance and respectfulness of diversity which creates the preconditions for making it possible to imagine a moral community of humanity.1 Rapport claims that it is not until the European Enlightenment of the eighteenth century that the term acquires a more precise meaning close to the Classical Greek notions of the cosmopolitan. Among the most prominent Enlightenment voices was that of Immanuel Kant, who in general terms identified three kinds of right: the republican, the international and the cosmopolitan. He conceived of a world where people would be able to participate in a global legal order of civil coexistence.2 Behind this lies a universalistic principle according to which human beings, being by their nature social entities, have the potential to promote an inclusive perspective where they will be 1 For the historical origin of the term, see Gerard Delanty, The Cosmopolitan Imagination (Cambridge: Cambridge University Press, 2009), 20; also, Nigel Rapport, Anyone. The Cosmopolitan Subject of Anthropology (Oxford: Berghahn Books, 2012), 21. 2 Nigel Rapport, Anyone. The Cosmopolitan Subject of Anthropology,...

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