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By thinking with and through Buddhist cosmology, this paper explores the emergence of an ethical sensibility—what we call planetary cosmopolitanism—that is based on not just a spatially expanded ethic of care to ecological worlds, but also a temporally extended sense of justice to the future Earth. This transtemporal sense of ethical becoming reflects how the possibility of future 'rebirth' and accountability for past actions can motivate new ecological consciousness in the present. We forge these ideas through an empirical focus on popular Buddhist ecological practices in Singapore, where green recovery visions have primarily been driven by a secular and technocratic ethos. In negotiating the prevailing modernist ecological discourses, many Buddhists tap into an alternative imagining of cosmological time that regards Earth not simply as a place to be left behind at the end of one's life, but a permanent home for all future beings. This reading of human–ecology relations emphasises a causal responsibility to secure planetary well‐being, moving the making of cosmopolitan sensibilities from the realm of beneficence into justice. Yet, this renewed cosmopolitan sensibility to Earth is not simply a prescriptive ethical framework articulated on an abstract level, but materially performed and negotiated at the level of everyday life. Recycling becomes a site of rapprochement that allows Buddhists in Singapore to promote and negotiate their ecological consciousness within the strictures of the secular state. In doing so, it opens up new spaces of postcapitalist possibility that enable Buddhists, alongside people of other or no faith, to imagine alternative ways of inhabiting the planet. By developing an alternative account of cosmopolitanism grounded in Buddhist cosmology, we identify Buddhism as a decolonial lens through which we can critically reimagine human–ecology relations, and illuminate diverse modes and practices of ethical becoming in this age of ecological crisis. This paper develops an alternative account of cosmopolitanism ‐ 'planetary cosmopolitanism' ‐ that is grounded in Buddhist cosmology. This account is based on not just a spatially expanded ethic of care for ecological worlds, but also a temporally extended sense of justice to the future Earth, thus moving the making of cosmopolitan sensibilities from the realm of beneficence into that of justice. Overall, the paper advances Buddhism as a decolonial lens from and through which human–ecology relations could be reimagined to illuminate diverse modes and practices of ethical becoming in this age of ecological crisis. [ABSTRACT FROM AUTHOR]

As the processes of market liberalization and globalization increase the confidence of international actors involved in national third sectors, there exists a cosmopolitan tension between 'mobile elites' and 'locked in' nationals. This paper explores the impact of these tensions on the social enterprise ecosystem in the Republic of Poland and the Socialist Republic of Vietnam. Focused on the internationalized mechanisms of support, the relationship between the social enterprise incubators and international stakeholders, and power distance inherent to the global versus local debate, the findings suggest that normative isomorphic pressures are causing a fundamental ecosystem shift. The monopolization of support and terms of reference have led to entrepreneurs detrimentally being treated as 'organizational heroes' risking burnout, the primacy of international voices within the local context, and the transference of nationals from being 'locked in' to national processes to being 'locked out' of national support. The research suggests the cosmopolitan‐led transformation of activists into entrepreneurs needs to be more carefully considered, to ensure that enforced alignment to international system does not alienate them from other sources and means of sustainability. [ABSTRACT FROM AUTHOR]

The aim of this paper is to consider the relationship between sport and identity formation by examining testimonies of 24 British women who attended the Solheim Cup golf tournament in 2019 to support a transnational team made up of professional European women players. Relatively little is known about the effects of transnational sports teams on identity formation, not least because such teams are themselves rare. The Solheim Cup, contested by teams of female professional golfers representing the United States and Europe, is one such example. The data set consists of interviews with women who attended the competition that took place in a period of political uncertainty between the UK electorate voting to leave the European Union and Brexit actually taking place. The paper analyses the women's views in relation to national identity, European identity and cosmopolitanism. Although it emerges that most of the women felt more European in the context of a competition involving a team representing Europe and were opposed to the United Kingdom leaving the European Union, they could also be described as cosmopolitan as a result of their educational level, social class and experience of living in or regularly visiting foreign countries. [ABSTRACT FROM AUTHOR]

Originated in southern China, nanyin (南音) is regarded as 'the sound of motherland' (乡音) performed and loved by the Hokkien dialect speakers in Mainland China, Taiwan, Hong Kong, Macau, and diasporic populations living in Southeast Asia. Having thrived in transnational spaces, nanyin is now celebrated as a shared heritage in China and Southeast Asian countries, such as Singapore. This paper explores the process of heritage‐making, that is, the ways in which the art form and cultural practice of nanyin have been re‐shaped and re‐appropriated by the diasporic communities and the native place to articulate different understandings of the Chinese identity in their distinct nation‐state frameworks. In this ambivalent entanglement, China has re‐appropriated the diasporic history of nanyin to gain international recognition and build soft power through United Nations Educational, Scientific and Cultural Organization. In Singapore, the Siong Leng Music Association has actively engaged in the heritage‐making of nanyin, leading to the creation of a unique Singapore brand that speaks to hybridity and cosmopolitanism, in the same way as the re‐construction of their Chinese identity. Examining the two processes of heritagisation of nanyin along the China‐Singapore 'heritage corridors', the paper argues that the two ends are connected in important ways but always seek to maintain distance to articulate their own cultural representations at international stages. Thus, nanyin through a comparative perspective enables a critical examination of issues of centre versus periphery, authenticity, and hybridity in the Sinophone world. [ABSTRACT FROM AUTHOR]

This paper contributes to the debate on cosmopolitanism by examining the spread of the Bahá'í Faith in Singapore and Malaya (1950–1975). The Bahá'í Faith is a significant case as its followers came to span the globe in 150 years. This paper probes into the relationship between the faith's transnational spread and its religious cosmopolitanism in three parts. First, I outline the inseparability of 'world citizenship' from Bahá'í teachings. Second, I trace its spread in Singapore and Malaya – a process that initially relied on serendipitous encounters between travellers and migrants, one that I call 'cosmopolitan convergences'. Third, I explore the expansion of the Bahá'í Faith among Malaya's Semai tribe. Here, Bahá'í world citizenship became grounded in collective cultural practices, facilitating what I call 'situated religious cosmopolitanism'. The connection between the contrasting populations discussed in this paper demonstrates the potential of grounding religious networks within normative cosmopolitan ideals and practices. [ABSTRACT FROM AUTHOR]

In this paper, we examine how schools in Catalonia (Spain) are responding to the needs of migrant students by challenging the limitations of the curriculum. The paper presents some of the findings of an ongoing project titled Migrant Children and Communities in a Transforming Europe (MiCREATE). It is based on 31 semi‐structured interviews and 6 focus groups conducted with 78 participants (teachers, school representatives, and community members such as child psychologists, social workers, and other collaborators) from six state primary and secondary schools in Catalonia (Spain). Analysis of the interviews showed that Spain still has a monolithic conception of the curriculum, with Eurocentrism and ethnocentrism at its core. Nonetheless, school staff are producing pedagogical practices that challenge this position in order to respond to the needs of migrant students. We argue that it is necessary to consider other frames of reference such as critical interculturality, decolonial perspectives, and critical cosmopolitanisms in order to create collective and multiple experiences of belonging that go beyond the dominant cultural identity. [ABSTRACT FROM AUTHOR]

Tolerance has long been identified as a crucial feature of liberal democracies. Although the limits of tolerance are debated, the extent to which citizens are open and willing to accommodate others who are different from them is often regarded as a sign of a healthy and well‐functioning liberal democracy. The goal of this paper is to empirically investigate the state of political tolerance in Europe today. The main questions we ask are: What explains the different levels of tolerance across individuals in various countries? Which groups in society are the most likely targets of intolerance? We understand political tolerance as the willingness to allow the free articulation of interests and ideas in the political system of groups one opposes. Previous research emphasizes education, civic activism and threat perceptions as important determinants of tolerance. We redirect the debate to a set of novel correlates of tolerance. We argue that conspiratorial thinking and cosmopolitanism are critical factors that explain levels of tolerance among Europeans. The analysis employs original survey data collected as part of a mass survey conducted in 2017 in 10 European Union member states: Czech Republic, France, Germany, Greece, Italy, the Netherlands, Poland, Portugal, Spain and the United Kingdom. Our descriptive analysis shows that far‐right groups (i.e., fascists and neo‐Nazis) and Muslims are the most disliked groups in Europe. When it comes to the level of tolerance towards these groups, we find that more than half of the respondents in each country are willing to deny their most disliked group parliamentary representation. Moreover, we find that even after controlling for traditional determinants of tolerance, conspiratorial thinking and cosmopolitanism emerge as the most important predictors of political tolerance. Our analysis suggests that the recent rapid spread of various conspiracy theories related to the COVID‐19 pandemic is likely to have far‐reaching implications for tolerance as well. [ABSTRACT FROM AUTHOR]

The transnationalization of Chinese temples is producing new spatial imaginaries and adding cosmopolitan dimensions to Chinese Indonesian identities in the post‐Suharto era. In 1999, the Indonesian state legally‐sanctioned Chinese Popular Religion after decades of prohibition, ushering in a period of Chinese religious revival nationally backed by constitutional legitimacy. The recent emergence of transnational temple networks is providing a further form of cultural legitimacy based on symbols and statuses that circulate in a broader cosmopolitan transnational social sphere. Using case studies of three temples in Singkawang, Indonesia, each with a different form of international network, this paper shows how the transnational circulation of religious teachings, people, ideas, donations and deities can provide the raw materials for expressions of cultural identity which are locally rooted and embedded in specific ethnic politics of belonging. Forging transnational religious connections has the potential to develop into long lasting and formal institutional platforms of exchange, however, it often begins with informal, spontaneous and idiosyncratic encounters. [ABSTRACT FROM AUTHOR]

This helps to see why fully identifying the I demos i with the citizenry fails to yield a I demos i properly: in such a framework, there simply is no I demos i ; there is only a I polis i and a citizenry. It should be noted that, while acknowledging conceptualisations of the I polis i in which it cannot be easily dissociated from citizens or the I demos i , I use the word I polis i throughout this paper merely as a convenient terminological opposition to I demos i , indicating state institutions as opposed to the agents in whose collective name they supposedly operate. Due to the conflation of citizenry and I demos i , it has appeared unproblematic to prioritise the I polis i , since if the I demos i is taken to be identical with the citizenry it is taken to be an institution, in which case it is proper to the I polis i . As the concept of the I demos i is one of the primary concerns of this paper, a more precise definition of the I demos i will become clear below, but as a basic point of departure I take I demos i to be analogous to what Claude Lefort calls "indeterminable" (Lefort, 1986, pp. 257-258). To deny that any I demos i is a political artefact is to depoliticise the I demos i as such; in the final instance, to depoliticise the I demos i is to divest it of what renders it a I demos i . [Extracted from the article]

This paper reflects on the conditions that emerge as regional Australia becomes increasingly immersed in international markets, global and local political shifts, and changing environmental conditions. In the Liverpool Plains region, farmers are deeply reliant on global export markets. Meanwhile, global demand for Australian minerals continues to produce both economic development and environmental degradation. In this context, farmers are drawing on transnational and national social movements to collectively construct their knowledge of risk and "organized irresponsibility" and resist environmental risk by positioning themselves as a part of a cosmopolitan public. While consistently evaluating risks associated with a proposed coal mine, farmers see themselves as having an ethical responsibility as food producers to provide for increasing global populations in a precarious world. These conditions are productive of new risks, identities, as well as new forms of critical, collective practice. [ABSTRACT FROM AUTHOR]

While there is a shortage of healthcare workers in virtually all countries, there currently exists a pronounced inequality in the distribution of healthcare workers, with a high concentration of healthcare workers in high income countries (HIC) and low concentrations in low‐ and middle‐ income countries (LMIC). This inequality in the distribution of healthcare workers persists, in spite of the fact that HICs enjoy a much lower disease burden than LMICs This inequality raises medical ethical issues related to what obligations health workers from HICs have to correct these imbalances by working in LMICs. While the biomedical principle of Justice, first formulated by Beauchamp and Childress, advocates for healthcare workers to conduct themselves in a manner that is fair and equitable in light of what is due or owed, it does not elaborate on what sort of obligation this places on healthcare workers from HICs to work in LMICs in a bid fairly distribute the availability of healthcare workers. As such, this paper gives a normative argument for why healthcare workers from HICs have a moral obligation to work in LMICs, a concept we call Medical Cosmopolitanism. Following our positive argument, we debunk prominent objections to the concept of Medical Cosmopolitanism and consider ethical, educational and governmental implications of our findings. [ABSTRACT FROM AUTHOR]

This paper examines the linguistic landscape in Muscat with specific reference to its public spaces as reflected in street signs and commercial signage. Based on the multilingual theories of Landry and Bourhis (1997) and Cenoz and Gorter (2006), it explores the various ways in which English is localized, re‐shaped, and recreated to fit into the multi‐ethnic social fabric of the city. As much research suggests, the more Arabized version of English has become increasingly popular in the cosmopolitan structure of the city, providing space for a language which is at once structurally imaginative and colloquially accessible. This aptly reflects a city that is commercially ambitious, has an international resident population, and is aspiring to be a tourist hub. [ABSTRACT FROM AUTHOR]

This paper explores the ideological work performed by the inconspicuous flagging of the nation across four locations: Bucharest (Romania), Rotterdam (the Netherlands), Calgary (Canada) and Madrid (Spain). Using data collected between 2012 and 2016, the paper maps the use of the nation in outdoor signage across different urban landscapes. This mundane flagging of diverse nations performs a triple function: it reproduces the nation as a universal epistemic category, it entrenches mobility within the imaginary of contemporary urban life and it sanitises select mobilities and the power dynamics producing them. The ongoing use of the nation by different objects in our urban surroundings participates in the naturalisation of nationalism, furthering existing trends in the commercialisation of the nation and its reinvention as an innocuous brand addressing a global marketplace. [ABSTRACT FROM AUTHOR]

This paper examines the socio‐legal and everyday moral geographies of human cohabitation with free‐living dogs in India to think through what is implicated in living with nonhuman difference on a planet where the social and the natural are inextricably entangled. It investigates the contours of canine cosmopolitanism in Chennai city and theorises street dogs as unintentional natures to problematise dominant ideas about valued and pestilent nonhuman life, drawing out implications for biodiversity conservation and other more‐than‐humanisms. Through these analyses, the paper transgresses the silos of domestic/wild and biodiversity conservation/animal protection to advance scholarship on the politics of (non)dualism and offers thought experiments on making and maintaining more‐than‐human society in contemporary times. [ABSTRACT FROM AUTHOR]

This paper advances a new understanding of cosmopolitanism, one that is rooted in the affective potential of the body. It argues that while the self is often projected onto the body, so too can the body play an important role in (re)imagining the self. As such, the body can decolonise the self from the mind, from the expectations of society and culture, and from the normative epistemological underpinnings of academic knowledge production. I validate these theoretical arguments through an empirical focus on the practice of dancehall in Singapore. Dancehall is an emancipatory cultural movement that emerged in Jamaica in the late 1970s, and, among other things, has become known for its sexually provocative representation of the human body. Singapore, on the other hand, is a conservative Asian city‐state in which cosmopolitan self‐fashioning is an elite, top‐down process imparted by the government and education system. By reconciling dancehall culture in/and the Singapore context, I explore how Singaporean youths forge new, more affective, forms of cosmopolitan self‐realisation. Through dancehall, they learn how to engage with the self on their own terms, and thus realise new ways of being in the world. [ABSTRACT FROM AUTHOR]

History is a key site for the negotiation of national identity, with the ability to define the past shaping the national narrative on who "we" were, who "we" are, and, crucially, who "we" should be. As such, the teaching of history is a site of intense political debate. This paper examines the history module of the Australian Curriculum to understand the extent to which the history curriculum moves beyond Eurocentric, colonial imaginings of Australia's history towards a more inclusive, multi‐cultural, globally‐oriented, cosmopolitan vision of society. Both the curriculum and teaching resources were examined to ascertain the identities and orientations these materials could provide. The research finds that — despite improvements in presenting a diversity of representations, in particular a positive focus on the rights and contributions of Indigenous peoples in Australia and some orientation to diverse migrant histories, the environment, and Asia — the main thrust of the curriculum is a focus on the nation‐state at the expense of global engagement. The funnel structure which deals with broader world history in earlier years, relegates the rest of the world to a temporal and spatial distance, leaving a somewhat myopic narrative that perpetuates traditional, Anglo‐centric narratives, maintaining the perspectives of "Others" as peripheral. [ABSTRACT FROM AUTHOR]

Stereotypes are chronotopic (Bakhtin, 1994) in the sense that they make good use of character types in time and space to utter identifiable speech forms and make evident other semiotic displays. This paper argues for sociolinguistics to expand its interpretation of the chronotope to encompass the relationship between "character" and "author" in identity texts. It suggests that conflating author and character in identity scholarship, as is the case in much sociolinguistic research, risks losing an opportunity to understand how people author characters in their narratives to project sets of values and beliefs. Using linguistic ethnography, we report on two migrant women and their interactions among colleagues to illustrate their authoring of two characters, namely the peasant and the cosmopolitan. We show how these specific women mobilize these characters in narrative production to refute harmful traditions and ethnolinguistic stereotypes in favour of cosmopolitan identities which draw on broader geographical and social scales associated with the city. [ABSTRACT FROM AUTHOR]

Robert Fine was among the most original social theorists in Britain of the past 30 years, and the aim of this paper is to offer a first systematic assessment of his intellectual contribution. There are sound intellectual reasons to explore Fine's scholarship. He maintained a problematic relation with mainstream sociology and, against the reduction of sociology to questions of method, culture, or class, he argued that sociologists must continue to ask difficult normative questions as part of the social world they ought to explain. And there are also pressing political concerns that justify a reconsideration of his writings. Global politics is currently marked by a populist wave that decries the very ideas and values that were central to Fine's social theory: the need to uphold the rule of law at home and abroad, the politics of cosmopolitan solidarity, and the significance of antisemitism and its relationships with different forms of authoritarian politics. My main argument is that there is a dialectics of universality that drives forward Fine's intellectual project. By this, I mean that a universalistic idea of humanity—an all‐inclusive conception of all human beings—is the most important normative intuition of modern times. This idea of humanity moves forward in history through a dual process of emancipation and domination: successful forms of social, legal, and political inclusion help make visible previous dynamics of exclusion but may also create or recreate discriminatory practices. Building on the work of French historian Michael Löwy on heterodox Jewish thinkers, I explain the three main tenets of Fine's work: (a) his reconstruction of critical social theory; (b) the notion of cosmopolitan solidarity; and (c) the significance and main features of modern antisemitism. [ABSTRACT FROM AUTHOR]

This paper explores the empirical, conceptual and theoretical gains that can be made using cosmopolitan social theory to think through the urban transformations that scholars have in recent years termed planetary urbanization. Recognizing the global spread of urbanization makes the need for a cosmopolitan urban sociology more pressing than ever. Here, it is suggested that critical urban sociology can be invigorated by focusing upon the disconnect that Henri Lefebvre posits between the planetarization of the urban - which he views as economically and technologically driven - and his dis-alienated notion of a global urban society. The first aim of this paper is to highlight the benefits of using 'cosmopolitan' social theory to understand Lefebvre's urban problematic (and to establish why this is also a cosmopolitan problematic) ; the second is to identify the core cosmopolitan contradictions of planetary urbanization, tensions that are both actually existing and reproduced in scholarly accounts. The article begins by examining the challenges presented to urban sociology by planetary urbanization, before considering how cosmopolitan sociological theory helps provide an analytical 'grip' on the deep lying social realities of contemporary urbanization, especially in relation to questions about difference, culture and history. These insights are used to identify three cosmopolitan contradictions that exist within urbanized (and urbanizing) space; tensions that provide a basis for a thoroughgoing cosmopolitan investigation of planetary urbanization. [ABSTRACT FROM AUTHOR]

This paper revisits the much-reported political confrontations that took place between Russia and the Netherlands during the 2013 Dutch-Russian 'year of friendship'. It shows how Dutch media constructed an image of the Netherlands and Russia as representatives of conflicting cultural traditions on account of their different attitudes towards LGBTI (Lesbian Gay Bisexual Transgender Intersexual) rights. Advancing from Mouffe's observation that politics is inherently oppositional, this paper aims to nuance such a dichotomous imagery by showing distinct commonalities between Russian and Dutch cultural regimes. In fact, Russian discourses are historically rooted in Soviet conceptions of cultural geography, and appeal to similar associations of anti-colonial and anti-elitist resistance. However, Dutch and Russian popularised discourses of cultural difference should be recognised as one of several dualisms that Europe and the Netherlands have inherited from the Cold War. [ABSTRACT FROM AUTHOR]

Cosmopolitanism has emerged as an important concept in geography and the social sciences. The rise of mobility, circulation and transnational networks has been paralleled by academic scholarship on un-parochial others: diasporas, travellers and itinerant social groups. However, the role of nonhumans as participants in and subjects of cosmopolitanism has received scant attention. This paper seeks to develop a 'more-than-human' cosmopolitanism that accounts for the presence of nonhuman animals and entities in stories of circulation and contact. Through a multi-sited ethnography of elephant conservation in India and the UK, the paper illustrates how animals become participants in forging connections across difference. Through their circulation, elephants become cosmopolitan, present in diverse cultures and serving banal global consumption. The paper then illustrates how cosmopolitan elephants may be coercive, giving rise to political frictions and new inequalities when mobilised by powerful, transnational environmental actors. It concludes by discussing the methodological and conceptual implications of a more-than-human cosmopolitanism. [ABSTRACT FROM AUTHOR]

Traditional studies of elites, both sociological and historical, have focused on male elite schooling to the exclusion or elision of female elite schooling. This leaves us with subtly different literatures on female and male lines of both contemporary elites and their forebears, and this represents a challenge for those working on elite education. Judith Okely noted back in 1978 that even if the education of boys and girls can be separate and asymmetrical, they are nevertheless ‘ideologically interdependent’. Likewise, Claire Maxwell and Peter Agglestone advocate the study of reproduction and privilege in contemporary British elite education for girls within a holistic framework that seeks to understand the complex relations between each student’s home, social milieu and school. Taking the idea of ideological interdependence as a starting point, this paper seeks to explore the history of nineteenth-century Catholic female education in Ireland, drawing on feminist critiques of power theory, to move beyond current narrowly defined debates on the utility and purpose of elite female education. An exclusive focus on the disempowering effects of official curricula obscures other socialising aspects of the schooling experience, especially those that enabled or empowered. This article takes the concept of cosmopolitanism as a way of understanding the benefits accompanying an education at a Catholic convent boarding school in Ireland. The graduates of these schools could lay claim to an associational culture maintained in adulthood through intermarriage, alumna clubs and charitable associations. The evidence of cosmopolitanism, real or imagined, within conventual schools manifested itself in curricular choices, public exhibitions and the cultivation of refined dress, accent and manners. [ABSTRACT FROM AUTHOR]

Against Beck's claims that conventional sociological concepts and categories are zombie categories, this paper argues that Durkheim's theoretical framework in which suicide is a symptom of an anomic state of society can help us understand the diversity of trajectories that transnational migrants follow and that shape their suicide rates within a cosmopolitan society. Drawing on ethnographic data collected on eight suicides and three attempted suicide cases of second-generation male Alevi Kurdish migrants living in London, this article explains the impact of segmented assimilation/adaptation trajectories on the incidence of suicide and how their membership of a 'new rainbow underclass', as a manifestation of cosmopolitan society, is itself an anomic social position with a lack of integration and regulation. [ABSTRACT FROM AUTHOR]

In recent times, the increasing scholarly interest in the contested place of the migrant in the cities of the North and South has drawn mainly on frameworks of integration, multiculturalism and cosmopolitanism. Much of the literature pays little heed to gender dynamics and accords little value in particular to the roles that female migrants play in actively shaping the urban contexts in which they live. We contend that by shifting attention to the more feminised spheres oriented towards the private sphere away from public display (including that of 'carework' which is increasingly performed by female migrant workers), we may be able to better glimpse cosmopolitanism at work. This is because the social relations of care provide more fertile ground for developing what Glick Schiller et al. (2011, Ethnic and Racial Studies 34 399-418) call 'cosmopolitan sociability'. This is not to negate the findings of feminist analyses that suggest that carework, particularly in globalising cities restructured by neoliberal agendas, reproduces and extends forms of social inequalities. Indeed, even as the locus of carework shifts from local to foreign women from less developed countries, patriarchal norms and unequal gender relations are reinforced, and in fact intersect with other power geometries based on race, nationality and class. As illustration of the politics of carework, this paper discusses the place of migrant healthcare workers (primarily Chinese, Indian, Filipino and Burmese women) in institutionalised settings in the rapidly globalising city of Singapore. While their presence in the global city raises moral anxieties not only about the shift of carework from the family to outside the home, they also alert us to the possibilities and limits of a cosmopolitan approach to care transcending boundaries of race, culture, language and nationality. [ABSTRACT FROM AUTHOR]

This paper explores how Ulrich Beck's world-risk-society theory ( WRST) and Bruno Latour's Actor- Network Theory ( ANT) can be combined to advance a theory of cosmopolitics. On the one hand, WRST helps to examine 'cosmopolitan politics', how actors try to inject cosmopolitanism into existing political practices and institutions anchored in the logic of nationalism. On the other hand, ANT sheds light on 'cosmological politics', how scientists participate in the construction of reality as a reference point for political struggles. By combining the WRST and ANT perspectives, it becomes possible to achieve a more comprehensive understanding of cosmopolitics that takes into account both political and ontological dimensions. The proposed synthesis of WRST and ANT also calls for a renewal of critical theory by making social scientists aware of their performative involvement in cosmopolitics. This renewal prompts social scientists to explore how they can pragmatically support certain ideals of cosmopolitics through continuous dialogues with their objects of study, actors who inhabit different nations and different cosmoses. [ABSTRACT FROM AUTHOR]