Cosmopolitanism

 

Eurocentric narratives attribute the origins of the cosmopolitan concept to figures like Diogenes and later associate it with thinkers such as the Stoics, Pauline Christianity, and Enlightenment philosopher Immanuel Kant. The central idea is that all humans belong to a single community, prioritizing individual beings over the state or specific human associations. However, critics argue that Kant's views had limitations, excluding certain groups from his moral considerations based on racial hierarchies.

 

It's important to note that cosmopolitanism is not exclusively a Western idea; it is a global concept. The desire for cosmopolitanism doesn't originate from a single knowledge source but is present in various traditions worldwide. Diverse ancient works from Egyptians, Hebrews, Chinese, Ethiopians, Assyrians, and Persians, among others, contribute to the rich legacy of cosmopolitan thought. This perspective challenges the Western-centric view and emphasizes the diverse epistemologies, ontologies, methodologies, and imaginaries that have shaped cosmopolitanism globally.

In history, besides Diogenes, Buddhism also advocated for human connectedness, as discussed by Ward in 2013. Dharwadker notes that Buddha's cosmopolitan perspective, emphasizing an inclusive idea of humanity and interconnectedness, prefigures the Greek formulation of cosmopolitanism. Rabindranath Tagore, in the early 20th century, challenged blind allegiance to nationalism, advocating for a unified world (Tagore 2008; Rao 2012; Bose 2006).

 

Desmond Tutu, drawing from the African Ubuntu tradition, echoes a similar sentiment, emphasizing interdependence and stating that our humanity is intertwined. Ngcoya explains that this perspective encourages ethical relationships based on reciprocity, hospitality, and recognition of our interconnectedness, a person is a person through others.

 

Confucianism, a tradition rooted in China, also promotes the connectedness of humanity and our responsibility to others. The ethical concern for "all under Heaven" in Confucianism extends to a responsibility for everything under heaven. The concept of the "unity of Heaven and man" rejects any opposition between humanity and nature, emphasizing harmony. Lastly, the idea that personal development should contribute to society aligns with cosmopolitan themes (Young and Sang 2014).

Walter Mignolo's work delves into understanding our current state by exploring consciousness across time and space. Throughout his extensive career, he has aimed to create a space for various anti-colonial, post-colonial, and de-colonial ways of thinking to coexist and connect. Mignolo is interested in uncovering new perspectives for the future.

 

One concept he introduces is "border thinking," where the potential for change lies at the intellectual and existential border between marginalized perspectives and modernity. This border thinking serves as a tool for critical cosmopolitanism, envisioning a future characterized by a global understanding that embraces diverse ways of knowing. Mignolo emphasizes moving away from a universal ideology and, instead, encourages acceptance of different ways of existence. He cautions against imposing a single viewpoint or blueprint for an ideal society, as this could inadvertently perpetuate Eurocentric paradigms. Instead, Mignolo promotes reflexivity, urging individuals to consider their own standpoint and, more importantly, understand the perspectives of others.