Cosmopolitan Is the Greek Word, Term Paper

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Appiah concluded by remarking that, 'it is a pallid version of cosmopolitanism that barely deserves the name, and if we can excuse ourselves because others are shirking their responsibilities, we are barely principled' (Anthony, 2006).

Assessment of Theories

The contemporary political theorists considered cosmopolitanism as 'citizenship of the world, which is a critique of ordinary theories of political obligation, with their tendency to focus on our duties to fellow citizens, not to people elsewhere' (Patrick, 2005). The consequence of the cosmopolitanism is expected to be 'single world government with corresponding global citizenship' (Patrick, 2005). Surprisingly such aspirations have not discussed by the serious circles. The modified and renewed version of the cosmopolitanism includes 'everyone in the world in a single global web of mutual obligations' (Ulrich, 2006). However the reservations and criticism mounted against cosmopolitanism is relevant to the negligence of the 'obligations of reciprocity'; there has been consensus on the fact that the society has 'obligations to give benefits in return for benefits received'. The issue commonly observed by the society at large is relevant to the psychological possibility based upon the desirability claims, 'the elimination of a special motivating attachment to fellow-citizens is not possible, but the elimination of special motivating attachments to fellow-citizens is expected to develop 'certain desirable form of political life impossible'. In this context, the cosmopolitan has revealed two broad options i.e. 'the viability of politics as usual depends not upon certain beliefs that fellow-citizens deserve more of one's service, but upon commitments to the polity itself' (Patrick, 2005), therefore if the possibility of the strictly cosmopolitan is possible then 'a commitment to a universal set of principles embodied in a particular political constitution and a particular set of political institutions' (Patrick, 2005) is engaged.

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The practicability of such desirable politics has the potential to disarm the anti-cosmopolitan, provided that the denial of the form of political life is practical, and for this purposes the 'moral commitments run over into a discussion of political theory' (Ulrich, 2006).

Conclusion

It is arguable that the cosmopolitanism can not be satisfied through mere conversation, much because 'toleration requires a concept of the intolerable' (Luis, 2004) and therefore the intervention of the cosmopolitanism is essential when the violation of some vital commitments is observed, the recognition of the obligation towards the benefit of the fellow citizens is positive omen, and this has been termed as relational facts, where the relationships are based upon reciprocal obligations. However the demands of the cosmopolitanism are be regarded as broad and substantial, still the legitimacy of such demands can not be doubted i.e. 'the theory serves as a regulative ideal, even if it can't usefully be seen as a moral guide for every small-scale ethical decision facing individuals' (Ethan, 2006). The preservation of the authentic culture is yet another dimension, the element of diversity is preferred and recommended by the cosmopolitans, and are inspired by the existence of the culture responsible for the formation of the global civilization, which is due to its relevance and objectivity towards the actual people. It is therefore false assumption to consider the cosmopolitan as radical element, much because their affiliations and affections towards the society and deprived class are justified and legitimate. The focus of Appiah has divergent conceptions, and its application has series of applicable interpretation therefore the focus shall be limited and converged to the fact that for cosmopolitan the importance and significance of the society is at par with the consideration which the cosmopolitan.....

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