Radical Generosity : Resisting Xenophobia, Considering Cosmopolitanism

This book develops the concept of ethics in radical generosity as a social and political practice. It looks at the original grounding for cosmopolitanism, as both an ethical and political transformative practice, and xenophobia.

What does it mean to practice radical generosity? What if the concept of “citizen” implied “world citizen?” Is cosmopolitanism possible? Ali Kashani argues, the rise of the far right political discourse, xenophobia, and the current immigration and refugee crisis indicate that existing values, norms, and practices are inadequate. Thus, it is vital to critique and resist the existing values and norms that produce ultra-nationalistic and xenophobic practices. Thus, radical generosity is crucial and necessary. The concept of radical generosity opens the possibility for the transformation of ethical and political practices and a move toward the possibility of cosmopolitanism.Kashani argues that the potential for the practice of radical generosity is the potential for the possibility of cosmopolitanism. He develops the concept of ethics of radical generosity as a social and political practice and as an original grounding for cosmopolitanism, as both an ethical and political transformative practice- and as a critique to resist the rise of the far right political discourse and xenophobia. He argues that there is an urgent need to consider a critique and rethink the ways in which existing values, norms, and practices deal with the rise of the far right political discourse, xenophobia, immigration, and the refugee crisis. He suggests a new way to bridge ethical and political cosmopolitanism in a mode that draws inspiration from an unconditional ethics by Derrida and Levinas, and Aristotle ‘s ethics of character, radicalized by Nietzsche, that emphasize magnanimity and generosity as essential aspects of self-realization as a form of self-overcoming, and social transformative praxis by Marx. Kashani raises a critical question: is cosmopolitan solidarity possible and, irrespective of whether it is possible, is it necessary?