The cosmopolites are literally "citizens of the world," from the Greek word kosmos, meaning "world," and polites, or "citizen." Garry Davis, aka World Citizen No. 1, and creator of the World Passport, was a former Broadway actor and World War II bomber pilot who renounced his American citizenship in 1948 as a form of protest against nationalism, sovereign borders, and war. Today there are cosmopolites of all stripes, rich or poor, intentional or unwitting, from 1-percenters who own five passports thanks to tax-havens to theBidoon, the stateless people of countries like the United Arab Emirates. Journalist Atossa Abrahamian, herself a cosmopolite, travels around the globe to meet the people who have come to embody an increasingly fluid, borderless world. Along the way you are introduced to a colorful cast of characters, including passport-burning atheist hackers, the new Knights of Malta, California libertarian "seasteaders," who are residents of floating city-states,Bidoons, who have been forced to be citizens of the island nation Comoros, entrepreneurs in the business of buying and selling passports, cosmopolites who live on a luxury cruise ship calledThe World, and shady businessmen with ties to Syrian dictator Bashar al Assad.

The provocative title of this book is deliberately and challengingly universalist, matching the theoretically experimental essays, where contributors try different ideas to answer distinct concerns regarding cosmopolitanism. Leading anthropologists explore what cosmopolitanism means in the context of everyday life, variously viewing it as an aspect of kindness and empathy, as tolerance, hospitality and openness, and as a defining feature of pan-human individuality. The chapters thus advance an existential critique of abstract globalization discourse. The book enriches interdisciplinary debates about hitherto neglected aspects of contemporary cosmopolitanism as a political and moral project, examining the form of its lived effects and offering new ideas and case studies to work with.

The Lost History of Cosmopolitanism challenges our most basic assumptions about the history of an ideal at the heart of modernity. Beginning in antiquity and continuing through to today, Leigh T.I. Penman examines how European thinkers have understood words like 'kosmopolites', 'cosmopolite', 'cosmopolitan' and its cognates. The debates over their meanings show that there has never been a single, stable cosmopolitan concept, but rather a range of concepts-sacred and secular, inclusive and exclusive-all described with the cosmopolitan vocabulary. While most scholarly attention in the history of cosmopolitanism has focussed on Greek and Roman antiquity or the Enlightenments of the 18th century, this book shows that the crucial period in the evolution of modern cosmopolitanism was early modernity. Between 1500 and 1800 philosophers, theologians, cartographers, jurists, politicians, alchemists and heretics all used this vocabulary, shedding ancient associations, and adding new ones at will. The chaos of discourses prompted thinkers to reflect on the nature of the cosmopolitan ideal, and to conceive of an abstract 'cosmopolitanism' for the first time. This meticulously researched book provides the first intellectual history of an overlooked period in the evolution of a core ideal. As such, The Lost History of Cosmopolitanism is an essential work for anyone seeking a contextualised understanding of cosmopolitanism today.

In this important new book, the distinguished Egyptologist Jan Assmann provides a masterful overview of a crucial theme in the religious history of the West - that of 'religio duplex', or dual religion. He begins by returning to the theology of the Ancient Egyptians, who set out to present their culture as divided between the popular and the elite. By examining their beliefs, he argues, we can distinguish the two faces of ancient religions more generally: the outer face (that of the official religion) and the inner face (encompassing the mysterious nature of religious experience). Assmann explains that the Early Modern period witnessed the birth of the idea of dual religion with, on the one hand, the religion of reason and, on the other, that of revelation. This concept gained new significance in the Enlightenment when the dual structure of religion was transposed onto the individual. This meant that man now owed his allegiance not only to his native religion, but also to a universal 'religion of mankind'. In fact, argues Assmann, religion can now only hold a place in our globalized world in this way, as a religion that understands itself as one among many and has learned to see itself through the eyes of the other. This bold and wide-ranging book will be essential reading for historians, theologians and anyone interested in the nature of religion and its role in the shaping of the modern world.