Cosmopolitanism is commonly associated today with the idea that the forces of globalization could be tempered by new forms of cosmopolitan governance, an idea that was popular among some political theorists in the late twentieth century but seems increasingly unrealistic today.

Rather than discarding the idea of cosmopolitanism, Nikos Papastergiadis seeks to reinvigorate it by examining the ways in which visual artists have explored themes associated with the cosmos. Kant regarded cosmopolitanism as the goal for humanity, but he turned his attention away from the connection to the cosmos and directed it toward the practical rules for peaceful co-existence. However, these two concerns are not in conflict. Today a new vision of the cosmos is being developed by artists, among others - one that brings together the cosmos and the polis. Scholars from the South are decolonizing the mindset which divided the world and split us from our common connections, while others are using art to highlight the existential threats we now face as a species.

By developing a distinctive form of aesthetic cosmopolitanism, this book shows that the idea of the cosmos is more important than ever today, and vital for our attempts to rethink our place as one species among others in a universe that extends far beyond our world.

In this autobiographical reflection, the distinguished anthropologist Philippe Descola looks back on his intellectual career and examines both the central themes of his work and the key questions that have shaped anthropological debates over the past forty years.

A student of Levi-Strauss, Descola conducted ethnographic research among the Achuar of the upper Amazon in the late 1970s, focusing on how native societies relate to their environment. In this book he sheds fresh light on the evolution of his thinking from structuralism to an anthropology beyond the human, on the critique of the modern separation between nature and society, and above all on the genesis and scope of his major work Beyond Nature and Culture. This synthesis of the ways in which humans view their relationships with non-humans proposes four schemas for the 'composition of worlds' (animism, naturalism, totemism, analogism) that characterize our ways of inhabiting the earth.

A groundbreaking book that combines the environmental humanities and social sciences to study the impact of environmental stories

There is a growing consensus that environmental narratives can help catalyze the social change necessary to address today's environmental crises; however, surprisingly little is known about their impact and effectiveness. In Empirical Ecocriticism, Matthew Schneider-Mayerson, Alexa Weik von Mossner, W. P. Malecki, and Frank Hakemulder combine an environmental humanities perspective with empirical methods derived from the social sciences to study the influence of environmental stories on our affects, attitudes, and actions.

Empirical Ecocriticism provides an approachable introduction to this growing field's main methods and demonstrates their potential through case studies on topics ranging from the impact of climate fiction on readers' willingness to engage in activism to the political empowerment that results from participating in environmental theater. Part manifesto, part toolkit, part proof of concept, and part dialogue, this introductory volume is divided into three sections: methods, case studies, and reflections. International in scope, it points toward a novel and fruitful synthesis of the environmental humanities and social sciences.

Contributors: Matthew Ballew, Yale U; Helena Bilandzic, U of Augsburg; Rebecca Dirksen, Indiana U; Greg Garrard, UBC Okanagan; Matthew H. Goldberg, Yale U; Abel Gustafson, U of Cincinnati; David I. Hanauer, Indiana U of Pennsylvania; Ursula K. Heise, UCLA; Jeremy Jimenez, SUNY Cortland; Anthony Leiserowitz, Yale U; David M. Markowitz, U of Oregon; Marcus Mayorga; Jessica Gall Myrick, Penn State U; Mary Beth Oliver, Penn State U; Yan Pang, Point Park U; Mark Pedelty, U of Minnesota; Seth A. Rosenthal, Yale U; Elja Roy, U of Memphis; Nicolai Skiveren, Aarhus U; Paul Slovic, U of Oregon; Scott Slovic, U of Idaho; Nicolette Sopcak, U of Alberta; Paul Sopcak, MacEwan U; Sara Warner, Cornell U.

In The Garretts of Columbia, author David Nicholson tells a multigenerational story of Black hope and resilience. Carefully researched and beautifully written, The Garretts of Columbia engages readers with stories of a family whose members believed in the possibility of America. Nicholson relates the sacrifices, defeats, and affirming victories of a cohort of stalwart men and women who embraced education, fought for their country, and asserted their dignity in the face of a society that denied their humanity and discounted their abilities.

The letters of Anna Maria "Mama" Threewitts Garrett, along with other archival sources and family stories passed down through generations, provided the framework that allowed Nicholson to trace his family's deep history, and with it a story about Black life in segregated Columbia, SC, from the years after the Civil War to World War II.

This book focuses on women's important contribution to Sufism by analyzing the lives and seminal contributions of six mystic Sufi women to Islamic spirituality.

To help reverse the sidelining of Sufi women in the recorded academic literature, the author has selected a representative sample of figures from diverse Islamic dynasties with varying backgrounds, social status, and devotional contributions. Taking a historical approach attentive to specific political contexts, readers will be introduced to the contributions of Umm Ali al-Balkhi and Fatima of Nishapur in the ninth-century Khurasan, Aisha al-Mannubiyya of the Hafsid dynasty in Ifriqya, Aisha al-Ba'uniyya of the Mamluk dynasties of Egypt and Syria, the Mughal princess Jahan Ara Begum, and the daughter of the Caliph of Sokoto, Nana Asma'u. It is argued that these ascetic and Sufi women were recognized by their male and female peers, became political leaders in their communities, and were honored as examples of sanctity and erudition. Their works influenced mystical discourse, hagiographical writings, religious language, and models of religious authority to secure legacies of Islamic orthopraxis.

The book will appeal to anyone interested in Sufism and Sufi history, as well as to those wishing to delve into the understudied topic of Muslim women's spirituality.

This book examines the mediated shift in the contemporary human condition, focusing on the ways in which we synthesise with media content in daily life, essentially transmediating ourselves into new forms and (re)creating ourselves across media.

Across an international roster of essays, this book establishes a transdisciplinary theory for the 'transmedia self', exploring how technological ubiquity and digital self-determination combine with themes and disciplines such as celebrity culture, fandom, play, politics, and ultimately broader self-conception and projection to inform the creation of transmedia identities in the twenty-first century. Specifically, the book repositions transmediality as key to understanding the formation of identity in a post-digital media culture and transmedia age, where our lives are interlaced, intermingled, and narrativised across a range of media platforms and interfaces.

This book is ideal for scholars and students interested in transmedia storytelling, cultural studies, media studies, sociology, philosophy, and politics.

Most books on happiness are concerned with answering, in their diverse ways, a basic question: how should I live? Such books assume, however, that the path to happiness lies entirely within one's control. Happiness is simply a matter of doing certain things and refraining from doing certain other things. This book, however, takes a different view. It is that happiness is not always within our control but, instead, prey to the attitudes and actions of others. Following Jean-Paul Sartre's aphorism, "hell is other people", the broad theme of this book is that "unhappiness is other people".

In the language of economics, "other" people, through their attitudes and actions, create externalities - often negative - which serve to make "us" unhappy. The instruments for creating such externalities are intolerance and feelings of envy/superiority. This book expands on this theme in respect of three areas: religion, money, and prejudice. It is fair to say the existing (un)happiness literature, particularly in economics, does not take many of these externalities into account. Instead, the focus is, firstly, on identifying the factors, internal to oneself, that contribute to personal happiness and, secondly, on measuring the relative strength of their contribution. By contrast, an analysis of the externalities that people impose upon others lies at the heart of this book.

Economics, Religion and Happiness will primarily appeal to students, academics and researchers across economics, psychology, philosophy, and sociology, and will also find an audience among those interested in exploring issues related to happiness in greater depth.

This book explores the diversity-related labour that marginalized faculty, students, and staff are expected to perform because of their social identities - i.e., "identity taxation" in US higher education institutions. It compiles new research on cultural and identity taxation to highlight how systemic racism and patriarchy perpetuate identity taxation in 21st century US academe.
Amado Padilla coined the term "cultural taxation" nearly 30 years ago to outline the expectations that faculty of colour address diversity affairs on their campuses. In this insightful volume, Laura Hirshfield and Tiffany Joseph expand the concept, adopting the term "identity taxation" to accentuate the labour members of marginalized groups participate in due to their intersectional identities. Beyond bringing these terms into conversation with others highlighting marginalized academics' experience, this volume empirically explores how identity taxation affects students and staff, not just the faculty who were the focus of previous scholarship. It provides insight into the consequences of taxation at a moment when change and dismantling structural racism is most needed in universities and society.
Reexamining Racism, Sexism, and Identity Taxation in the Academy will be a key resource for academics, researchers, and advanced students of race and ethnic studies, education, research methods, sociology, and cultural studies.This book was originally published as a special issue of Ethnic and Racial Studies.

Grdzelidze's study evaluates the present state of ecclesiology in the Orthodox Church, focusing on the history of autocephaly and its relationship with the rise of religious nationalism.

To date, the Orthodox Church has not sufficiently addressed the pressing problem of religious nationalism. Tamara Grdzelidze's Ecclesial Boundaries and National Identity in the Orthodox Church fills this lacuna, offering a solution to the ecclesiological problems posed by the rise of group-related sentiment in Orthodox communities.

Grdzelidze's monograph begins with an examination of the history of autocephaly and synodality in the Orthodox Church. As she explains, the political autonomy of local churches in the Eastern Roman Empire, which was later transformed into autocephaly, instinctively carried the kernel of group-related sentiments, whether national or ethnic. Over time, such sentiments have given rise to religious nationalism, which has further resulted in the inability of autocephalous churches to disengage from their national political involvements. Consequently, Orthodox Churches are unable to conduct a conversation on the hermeneutics of authority.

After sketching this historical background, Grdzelidze offers a solution to this ecclesiological problem, proposing a eucharistic hermeneutics by which the concepts of autocephaly and synodality might be preserved from misappropriation by religious nationalists. This proposal is centered on the principle that the Church represents the Body of Christ and thus embraces the whole people of God and the whole of God's creation through the sacramental life. Ultimately, this eucharistic mode of visioning the Church furnishes a solution to the crisis of borders and boundaries in the Orthodox Church.