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학술연구/단체지원/교육 등 연구자 활동을 지속하도록 DBpia가 지원하고 있어요.
커뮤니티
연구자들이 자신의 연구와 전문성을 널리 알리고, 새로운 협력의 기회를 만들 수 있는 네트워킹 공간이에요.
초록· 키워드
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This paper examines Kwame Anthony Appiah’s rooted cosmopolitanism. Under the condition of globalization and the crisis of multiculturalism, cosmopolitanism which has long been forgotten comes back. Appiah’s cosmopolitanism is one of the most noteworthy idea among the returned cosmopolitanisms. Appiah tries to reconstruct cosmopolitanism by the concepts of ‘rooted cosmopolitanism’ and ‘cosmopolitan patriot.’ His reconfiguration of cosmopolitanism is performed through his intervention in the controversy between Martha Nussbaum’s cosmopolitanism and patriotism. He also involved in the debate on Charles Taylor’s multiculturalism and the politics of recognition.
The peculiarity of Appiah’s cosmopolitanism lies in the fact that his cosmopolitanism is not a doctrine of justice but an ethics of identity and culture. His cosmopolitanism cannot be understood by separating his personal life history and fluid identity as a son of Ghanaian father and British mother. He tries to harmonize cosmopolitanism and patriotism under the principles of liberalism such as equal dignity and individual autonomy. His liberalism, however, works as an obstacle which makes his cosmopolitanism not to open to minority and subaltern. Furthermore the cosmopolitanism of the Enlightenment is inseparable from the European colonialism and modernity. Appiah’s cosmopolitanism also shares Eurocentric ideas with Enlightenment cosmopolitanism.
The peculiarity of Appiah’s cosmopolitanism lies in the fact that his cosmopolitanism is not a doctrine of justice but an ethics of identity and culture. His cosmopolitanism cannot be understood by separating his personal life history and fluid identity as a son of Ghanaian father and British mother. He tries to harmonize cosmopolitanism and patriotism under the principles of liberalism such as equal dignity and individual autonomy. His liberalism, however, works as an obstacle which makes his cosmopolitanism not to open to minority and subaltern. Furthermore the cosmopolitanism of the Enlightenment is inseparable from the European colonialism and modernity. Appiah’s cosmopolitanism also shares Eurocentric ideas with Enlightenment cosmopolitanism.
목차
Ⅰ. 왜 지금 코스모폴리터니즘인가?
Ⅱ. ‘뿌리없는 코스모폴리터니즘’과 ‘뿌리내린 코스모폴리터니즘’
Ⅲ. ‘코스모폴리턴 애국자’와 ‘이방인들의 세계를 위한 윤리학’
Ⅳ. 코스모폴리터니즘과 유럽중심주의
Abstract
참고문헌 (35)
참고문헌 신청
1. [학술지(정기간행물)] - David Harvey / 2000 / Cosmopolitanism and the Banality of Geographical Evils / Public Culture 12 (2) : 529 ~
2. [단행본] - David Harvey / 2009 / Cosmopolitanism and Geographies of Freedom / Columbia University Press : 113 ~ 114
3. [단행본] - Joshua Cohen / 1996 / For Love of Country? / Beacon Press
4. [단행본] - 마사 너스범 / 2003 / 나라를 사랑한다는 것: 애국주의와 코스모폴리터니즘의 한계 논쟁 / 삼인
5. [단행본] - Amy Gutmann / 1994 / Multculturalism: Examining the Politics of Recognition / Princeton University Press
2. [단행본] - David Harvey / 2009 / Cosmopolitanism and Geographies of Freedom / Columbia University Press : 113 ~ 114
3. [단행본] - Joshua Cohen / 1996 / For Love of Country? / Beacon Press
4. [단행본] - 마사 너스범 / 2003 / 나라를 사랑한다는 것: 애국주의와 코스모폴리터니즘의 한계 논쟁 / 삼인
5. [단행본] - Amy Gutmann / 1994 / Multculturalism: Examining the Politics of Recognition / Princeton University Press
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UCI(KEPA) : I410-ECN-0101-2013-911-003528631