The Cosmopolitan Tradition : A Noble but Flawed Ideal

**From one of our preeminent philosophers--winner of the Berggruen Prize--a work that engages critically with important examples of the cosmopolitan ideal from ancient Greece and Rome to the present.**The cosmopolitan political tradition in Western thought begins with the Greek Cynic Diogenes, who, when asked where he came from, responded that he was a citizen of the world. Rather than declaring his lineage, city, social class, or gender, he defined himself as a human being, implicitly asserting the equal worth of all human beings.Nussbaum pursues this "noble but flawed" vision of world citizenship as it finds expression in figures of Greco-Roman antiquity, Hugo Grotius in the seventeenth century, Adam Smith during the eighteenth century, and various contemporary thinkers. She confronts its inherent tensions: the ideal suggests that moral personality is complete, and completely beautiful, without any external aids, while reality insists that basic material needs be met if people are to realize fully their inherent dignity. Given the global prevalence of material want, the lesser social opportunities of people with physical and cognitive disabilities, the conflicting beliefs of a pluralistic society, and the challenge of mass migration and asylum seekers, what political principles should we endorse? Nussbaum brings her version of the Capabilities Approach to these problems, and she goes farther: she takes on the challenge of recognizing the moral claims of nonhuman animals and the natural world.The insight that politics ought to treat human beings both as equal to each other and as having a worth beyond price is responsible for much that is fine in the modern Western political imagination.__The Cosmopolitan Tradition__extends Nussbaum's work, urging us to focus on the humanity we share rather than all that divides us. From one of our preeminent philosophers--winner of the Berggruen Prize--a work that engages critically with important examples of the cosmopolitan ideal from ancient Greece and Rome to the present. The cosmopolitan political tradition in Western thought begins with the Greek Cynic Diogenes, who, when asked where he came from, responded that he was a citizen of the world. Rather than declaring his lineage, city, social class, or gender, he defined himself as a human being, implicitly asserting the equal worth of all human beings. Nussbaum pursues this "noble but flawed" vision of world citizenship as it finds expression in figures of Greco-Roman antiquity, Hugo Grotius in the seventeenth century, Adam Smith during the eighteenth century, and various contemporary thinkers. She confronts its inherent tensions: the ideal suggests that moral personality is complete, and completely beautiful, without any external aids, while reality insists that basic material needs be met if people are to realize fully their inherent dignity. Given the global prevalence of material want, the lesser social opportunities of people with physical and cognitive disabilities, the conflicting beliefs of a pluralistic society, and the challenge of mass migration and asylum seekers, what political principles should we endorse? Nussbaum brings her version of the Capabilities Approach to these problems, and she goes farther: she takes on the challenge of recognizing the moral claims of nonhuman animals and the natural world. The insight that politics ought to treat human beings both as equal to each other and as having a worth beyond price is responsible for much that is fine in the modern Western political imagination. The Cosmopolitan Tradition extends Nussbaum's work, urging us to focus on the humanity we share rather than all that divides us. "The cosmopolitan political tradition in Western thought begins with the Greek Cynic Diogenes, who, when asked where he came from, responded that he was a citizen of the world. Rather than declaring his lineage, city, social class, or gender, he defined himself as a human being, implicitly asserting the equal worth of all human beings. Nussbaum pursues this “noble but flawed” vision of world citizenship as it finds expression in figures of Greco-Roman antiquity, Hugo Grotius in the seventeenth century, Adam Smith during the eighteenth century, and various contemporary thinkers. She confronts its inherent tensions: the ideal suggests that moral personality is complete, and completely beautiful, without any external aids, while reality insists that basic material needs must be met if people are to realize fully their inherent dignity. Given the global prevalence of material want, the lesser social opportunities of people with physical and cognitive disabilities, the conflicting beliefs of a pluralistic society, and the challenge of mass migration and asylum seekers, what political principles should we endorse? Nussbaum brings her version of the Capabilities Approach to these problems, and she goes further: she takes on the challenge of recognizing the moral claims of nonhuman animals and the natural world.The insight that politics ought to treat human beings both as equal to each other and as having a worth beyond price is responsible for much that is fine in the modern Western political imagination. The Cosmopolitan Tradition extends Nussbaum’s work, urging us to focus on the humanity we share rather than all that divides us."--Jaquette From one of our preeminent philosophers - winner of the Berggruen Prize - a work that engages critically with important examples of the cosmopolitan ideal from ancient Greece and Rome to the present. The cosmopolitan political tradition in Western thought begins with the Greek Cynic Diogenes, who, when asked where he came from, responded that he was a citizen of the world. Rather than declaring his lineage, city, social class, or gender, he defined himself as a human being, implicitly asserting the equal worth of all human beings. Nussbaum pursues this "noble but flawed" vision of world citizenship as it finds expression in figures of Greco-Roman antiquity, Hugo Grotius in the seventeenth century, Adam Smith during the eighteenth century, and various contemporary thinkers. She confronts its inherent tensions: the ideal suggests that moral personality is complete, and completely beautiful, without any external aids, while reality insists that basic material needs must be met if people are to realize fully their inherent dignity. Given the global prevalence of material want, the lesser social opportunities of people with physical and cognitive disabilities, the conflicting beliefs of a pluralistic society, and the challenge of mass migration and asylum seekers, what political principles should we endorse? Nussbaum brings her version of the Capabilities Approach to these problems, and she goes further: she takes on the challenge of recognizing the moral claims of nonhuman animals and the natural world “Profound, beautifully written, and inspiring. It proves that Nussbaum deserves her reputation as one of the greatest modern philosophers.”—Globe and Mail“At a time of growing national chauvinism, Martha Nussbaum's excellent restatement of the cosmopolitan tradition is a welcome and much-needed contribution...Illuminating and thought-provoking.”—Times Higher EducationThe cosmopolitan political tradition in Western thought begins with the Greek Cynic Diogenes, who, when asked where he came from, said he was a citizen of the world. Rather than declare his lineage, social class, or gender, he defined himself as a human being, implicitly asserting the equal worth of all human beings.Martha Nussbaum pursues this “noble but flawed” vision and confronts its inherent tensions. The insight that politics ought to treat human beings both as equal and as having a worth beyond price is responsible for much that is fine in the modern Western political imagination. Yet given the global prevalence of material want, the conflicting beliefs of a pluralistic society, and the challenge of mass migration and asylum seekers, what political principles should we endorse? The Cosmopolitan Tradition urges us to focus on the humanity we share rather than on what divides us.“Lucid and accessible...In an age of resurgent nationalism, a study of the idea and ideals of cosmopolitanism is remarkably timely.”—Ryan Patrick Hanley, Journal of the History of Philosophy The Cosmopolitan Tradition Begins With Diogenes, Who Claimed As His Identity Citizen Of The World. Martha Nussbaum Traces The Cosmopolitan Ideal From Ancient Times To The Present, Weighing Its Limitations As Well As Merits. Using The Capabilities Approach, Nussbaum Seeks To Integrate The Noble But Flawed Vision Of World Citizenship With Cosmopolitanism's Concern With Moral And Political Justice For All.-- World Citizens -- Duties Of Justice, Duties Of Material Aid: Cicero's Problematic Legacy -- The Worth Of Human Dignity: Two Tensions In Stoic Cosmopolitanism -- Grotius: A Society Of States And Individuals Under Moral Law -- Mutilated And Deformed: Adam Smith On The Material Basis Of Human Capabilities -- The Tradition And Today's World: Five Problems -- From Cosmopolitanism To The Capabilities Approach. Martha C. Nussbaum. Includes Bibliographical References And Index. The cosmopolitan tradition begins with Diogenes, who claimed as his identity "citizen of the world." Martha Nussbaum traces the cosmopolitan ideal from ancient times to the present, weighing its limitations as well as merits. Using the capabilities approach, Nussbaum seeks to integrate the "noble but flawed" vision of world citizenship with cosmopolitanism's concern with moral and political justice for all.-- Provided by publisher The cosmopolitan tradition begins with Diogenes, who claimed as his identity "citizen of the world." Martha Nussbaum traces the cosmopolitan ideal from ancient times to the present, weighing its limitations as well as merits. Using the capabilities approach, Nussbaum seeks to integrate the "noble but flawed" vision of world citizenship with cosmopolitanism's concern with moral and political justice for all.-- Résumé de l'éditeur The cosmopolitan political tradition defines people not according to nationality, family, or class but as equally worthy citizens of the world. Martha Nussbaum pursues this “noble but flawed” vision, confronting its inherent tensions over material distribution, differential abilities, and the ideological conflicts inherent to pluralistic societies.