exploitation, feudal hierarchy, and tutelage of various sorts. As the term ‘brothers’ indicates, however, this does not mean that their own thought was always free from bias and inconsistency. Indeed, numerous authors combined their moral cosmopolitanism with a defense of the superiority of men over women, or that of “whites” over other “races.” A notable example is Kant, who defended European colonialism before he became very critical of it in the mid 1790s (Kleingeld 2014), and who never gave up the view that women were inferior to men in morally relevant respects. New discoveries in the natural sciences thanks to the invention of the telescope and the microscope exposed human beings to magnitudes they could not previously comprehend, leading us to a new relation with the “entire span of nature” ( in dem ganzen Umfang der Natur). 17 The Kantian scholar Diane Morgan suggests that through the “worlds beyond worlds” revealed by technology, nature ceases to be anthropomorphic, for the relation between humans and nature is thus reversed, with humans now standing before the “unsurveyable magnitude” ( Unabsehlich-Groß) of the universe. 18 However, as we indicated above, there is a double moment that deserves our attention: both the enchantment and disenchantment of nature via the natural sciences, leading to a total secularization of the cosmos.

What can homonationalism tell us about sexuality in South Africa?: Exploring the relationships between biopolitics, necropolitics, sexual exceptionalism and homonormativity Europe at a Crossroads,” ed. Michel Feher, William Callison, Milad Odabaei, Aurélie Windels, Zone Books: Near Futures 1 (March 2016). Bruce Robbins and Paulo Lemos Horta, “Introduction,” Cosmopolitanisms, ed. Bruce Robbins and Paulo Lemos Horta (New York: New York University Press, 2017), p. 3. The differences between “camp” and “settlement” in Turkish, hinging on temporal duration, give out onto the larger cosmopolitical problems of duration, endurance, and traumatically intertwined, yet morally incommensurate histories of “the camps.”Ophir will have recourse to Agamben’s “zones of indistinction” and “states of exception” to hone the distinction between “camp” and “zone of detention” in Hebrew: There is no other way out for the philosopher—who, regarding human beings and their play in the large, cannot at all presuppose any rational aim of theirs—than to try whether he can discover an aim of nature in this nonsensical course of things human; from which aim a history in accordance with a determinate plan of nature might nevertheless be possible even of creatures who do not behave in accordance with their own plan … [Nature] did produce a Kepler, who subjected the eccentric paths of the planets in an unexpected way to determinate laws, and a Newton, who explained these laws from a universal natural cause. 7 becomes, the more the role of the states will become negligible. 1.3 Cosmopolitanism in the 19th and 20th Centuries

The new astronomy, following Copernicus and his successors, had consequences for the modern view of the world … Ancient and medieval thinkers presented a synchronic schema of the structure of the physical world, which erased the traces of its own genesis; the Moderns, on the other hand, remembered the past and in addition provided a diachronic view of astronomy—as if the evolution of ideas about the cosmos was even more important than the truth about it … Can we still speak of cosmology? It seems that the West ceased to have a cosmology with the end of the world of Aristotle and Ptolemy, an end due to Copernicus, Galileo, and Newton. The “world” then no longer formed a whole. 16 Hence, Pao Ding concludes that a good butcher doesn’t rely on the technical objects at his disposal, but rather on Dao, since Dao is more fundamental than Qi (the tool). Pao Ding adds that a good butcher has to change his knife once a year because he cuts through tendons, while a bad butcher has to change his knife every month because he cuts through bones. Pao Ding, on the other hand—an excellent butcher—has not changed his knife in nineteen years, and it looks as if it has just been sharpened with a whetstone. Whenever Pao Ding encounters any difficulty, he slows down the knife and gropes for the right place to move further. Cheah underscored how countries in the global south, as part of the effort to attract capital investment, essentially subcontracted their citizens to countries abroad. In the name of developing their capacities as human resources through education and professional training, they ended up outsourcing their bodies for cheap labor. Cheah’s insight — that the language of cosmopolitan right produces forms of labor injustice — may hardly be a revelation, but it reinforced the need, already well articulated by Balibar, to revive cosmopolitics as a term accountable to the fallout of economized existence, and to the necessity for a language of rights to have rights capable of doubling down on the politics of the global south within Europe. Cosmopolitics in this ascription would curtail the baggy “cosmopolitanism” set loose in the 1980s (identified by Robbins and Paolo Lemos Horta in their introduction to Cosmopolitanisms), with “a plural descriptive understanding” comprising “any one of many possible modes of life, thought, and sensibility that are produced when commitments and loyalties are multiple and overlapping, no one of them necessarily trumping the others,” 8 by aligning itself with “a cosmopolitanism of the poor” (Silviano Santiago), 9 associated with “nonelite collectivities that had cosmopolitanism thrust upon them by traumatic histories of dislocation and dispossession.” 10Caraus, Tamara, and Elena Paris (eds.), 2018, Migration, Protest Movements and the Politics of Resistance: A Radical Political Philosophy of Cosmopolitanism, New York: Routledge. Richter, Daniel S., 2011, Cosmopolis: Imagining Community in Late Classical Athens and the Early Roman Empire, Oxford: Oxford University Press. Jean-Luc Nancy, “Euryopa: Le regard au loin,” (1994) in Cahiers de l’Europe 2 (Spring/Summer 1997), pp. 82–94. See chapters by Georges Van Den Abbele, “Lost Horizons and Uncommon Grounds: For a Poetics of Finitude in the Work of Jean-Luc Nancy,” and by Rodolphe Gasché, “Alongside the Horizon,” both in On Jean-Luc Nancy: The Sense of Philosophy (New York: Routledge, 1997), pp. 19–31 and pp. 140–156, respectively. See also, Rodolphe Gasché, Europe, or the Infinite Task: A Study of the Philosophical Concept (Stanford: Stanford University Press, 2009), and Samuel Weber, “Europe and Its Others: Some Preliminary Reflections on the Relation of Reflexivity and Violence in Rodolphe Gasché’s Europe, or the Infinite Task.” CR: The New Centennial Review 8:3 (Winter 2008), pp. 71–83. Along these lines, Stengers often uses terms like “fiction” to describe how science works (1997, 83); such locutions make it easier to notice that scientists (like all thinkers) are driven, first and foremost, by interest and imagination. (There is blasphemy to this vocabulary, contravening the science/fiction binary as it does, that is as delightful as it is philosophically salient. I note below that Stengers grants a place in her thinking for heresy; it can be helpful to notice the many places in which she offers up blasphemies instead of established ideas. My own portrait of Freud, accompanying this essay, gestures to heresy along Stengers’s lines. Freud himself sought to banish placebos, and yet our affections for theorists like Freud surely express longings for placebo effects). After 1967, the new settlements in the Occupied Territories were called hitnakhluyot. I do not know how soon the political split appeared, but certainly after a few years the left insisted on this term to distinguish the illegitimate colonial project from the legitimate one within the green line, in “Israel Proper,” where all localities are called yeshuvim. For Zionists, no matter how leftist they are, this chapter in the history of Zionist colonization has never been understood as colonialist. The settlers themselves (mitnakhalim) rejected the term and insisted on yeshuvim and hityashvut. The main organ of the Jewish Agency working on constructing and developing new settlements in the Territories is called “the department for hityashvut.” 49

Leopold Lambert, “Fortress Schengen: Report of the Wall as a Spectacular Rumor,” The Funambulist, Feb. 26, 2016, https://thefunambulist.net/architectural-projects/fortress-schengen-report-of-the-wall-as-a-spectacular-rumor (accessed 11/28/17). first, how to identify the bifurcating logics that pit “modern” aspirations against the premodern, dividing the secular from the religious in both tacit and overt ways;Khader, Serene J., 2019, Decolonizing Universalism: A Transnational Feminist Ethic, Oxford: Oxford University Press. Nationalism and the nation-state have recently come under siege, their political dominance gradually eroding under the strain of such forces as ethnic strife, religious fundamentalism, homogenizing global capitalism, and the unprecedented movements of people and populations across cultures, countries, even cyberspace. A resurgent cosmopolitanism has emerged as a viable and alternative political project. In Cosmopolitics, a renowned group of scholars and political theorists offers the first sustained examination of that project, its inclusive and often universalist claims, and its tangled and sometimes volatile relationship to nationalism.