ANSD : Cosmopolitans: The citizens of the world

SAT 23 - 11 - 2024

Date: Aug 16, 2018
Source: The Daily Star

Cosmopolitans: The citizens of the world

Dima El-Hassan

As Marin Beros has noted, the concept of cosmopolitanism dates from the period of the ancient Greek philosopher Cynic Diogenes of Sinope, who first declared, “I am cosmopolitan.” Although his intention then was just to express his disapproval of the laws prevailing in the ancient city of Sinope that he refused to obey, the term has developed to signify the “unity of humanity based on shared ability to reason,” Beros writes in “Cosmopolitan Identity – historical origins and contemporary relevance.”

Today, a cosmopolitan is referred to as “the citizen of the world,” while the notion of cosmopolitanism is regarded as a legal and political framework that includes a vision of justice and ethical perfection – a type of identity chosen by the individual, Beros notes. So what does it mean to be cosmopolitan?

Beros says cosmopolitans consider themselves unbound by any political community, and their loyalty is to a more universal community of all human beings.

Over time, the concept has become increasingly complex, with differing explanations offered up by various philosophers and academics to the extent that it has become difficult to have a clear, agreed-upon definition.

In the last three decades, Beros notes, the topic of cosmopolitanism has had a revival, not only in the field of philosophy but also in anthropology, sociology, politics and cultural studies, especially with the evolution of globalization.

Nevertheless, Shannon Spisak in the essay “The Evolution of a Cosmopolitan Identity: Transforming Culture” says that looking at the evolution of cosmopolitanism – both individual and collective – we see cosmopolitanism provides a solid framework from which to impact cultural change, through the cultivation of self-awareness, identity, empowerment and agency.

Spisak argues identity can be fluid, and so cosmopolitan values can be globally applied.

Beros suggests our identity is not one-sided but composed of both individual and societal components, along with a universal, “human component.” The individual side represents the personal identity that is unique to each one of us. The societal identity ties the individual to a specific community, be it ethnic, religious, racial or cultural. As for the human identity, Beros says, it connects the individual to humankind as a whole.

This explains why being cosmopolitan is not about erasing the identity of the individual – his or her history, culture and background – but rather commemorating the idea that there are different, “local ways” of being human, Beros notes. Beros continues: “As Edward Said noted ... there’s no such thing as a pure culture as all are involved with one another, they all are hybrid, heterogeneous ... extremely different.”

In this context, cosmopolitanism recognizes and embraces diversity, with a vision of justice to all human beings – a justice that guarantees “equal opportunities, rather than ... equal access to any specific decision or result,” Beros adds.

“The recognition of equality with the other starts through one’s development of self-awareness and acknowledgement of self-worth,” Spisak notes.

Then, we can influence not only our personal identity but also that of our society and culture. The evolution of identity and social change should from there rely on the core value of cosmopolitanism – that all humans are equally worthy.

Today, the world is more global than ever before. Globalization has touched every human being, willingly and unwillingly.

The concept of the “citizen of the world” may be double-edged.

Some consider it as erasing one’s own roots and connections to their culture, history or political affiliations. Others seek the ultimate justice of humanity in it – and a free identity that is chosen entirely independently.

Nevertheless, Beros suggests that a pure kind of cosmopolitanism is needed more than ever, but in a new form, one that is able to confront all the challenges and complexities of our globalized world. This new form must still hold dear freedom, equality and interpersonal relations. However, Beros notes, it will also have to take into consideration the value of nationalism, “because in caring for the local we can learn much about caring for the global.”

By then we will be able to reconcile the concept of universal human identity with personal and societal identifies – and we can then be called true cosmopolitans.

_{Dima El-Hassan is director of programs at the Hariri Foundation for Sustainable Human Development.

A version of this article appeared in the print edition of The Daily Star on August 15, 2018, on page 3.}

The views and opinions of authors expressed herein do not necessarily state or reflect those of the Arab Network for the Study of Democracy

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