As the university transformed itself into a center of innovation, and biotechnology became a billion-dollar industry, commercialization of university inventions became both lucrative and urgent. In the United States, this shift decisively converted the academic scientist into an entrepreneur. From there, legal structures that facilitated university scientists' patenting and commercialization spread across the world, including to Japan, where earlier modes of doing science made such diffusion more difficult—and more interesting. Cosmopolitan Scientists delineates what happens when global policies diffuse to different cultural and institutional contexts. Instead of simply accepting or resisting the change, Japanese university scientists creatively enacted the new rules, making unique local variations of the global policy—and thus making it Japanese. Drawing on vivid accounts from bioscientists who experienced and enacted the shift toward commercialization, the book offers an insider's view into the way scientists navigate the complex and shifting landscape of science, innovation, and economic policy. In so doing it also tells a broader story of how the global rules can be successfully "naturalized"—modified, settled down, and made local.

A Yale sociology professor discusses how everyday people meet the demands of urban living through islands of civility he calls "cosmopolitan canopies" and describes how activities carried out under this canopy can ease racial tensions and promote harmony.

ONE OF WASHINGTON POST'S NOTABLE NONFICTION BOOKS OF THE YEAR A bracingly honest exploration of why there are still so few women in STEM fields—“beautifully written and full of important insights” (Washington Post). In 2005, when Lawrence Summers, then president of Harvard, asked why so few women, even today, achieve tenured positions in the hard sciences, Eileen Pollack set out to find the answer. A successful fiction writer, Pollack had grown up in the 1960s and ’70s dreaming of a career as a theoretical astrophysicist. Denied the chance to take advanced courses in science and math, she nonetheless made her way to Yale. There, despite finding herself far behind the men in her classes, she went on to graduate summa cum laude, with honors, as one of the university’s first two women to earn a bachelor of science degree in physics. And yet, isolated, lacking in confidence, starved for encouragement, she abandoned her ambition to become a physicist. Years later, spurred by the suggestion that innate differences in scientific and mathematical aptitude might account for the dearth of tenured female faculty at Summer’s institution, Pollack thought back on her own experiences and wondered what, if anything, had changed in the intervening decades. Based on six years interviewing her former teachers and classmates, as well as dozens of other women who had dropped out before completing their degrees in science or found their careers less rewarding than they had hoped, The Only Woman in the Room is a bracingly honest, no-holds-barred examination of the social, interpersonal, and institutional barriers confronting women—and minorities—in the STEM fields. This frankly personal and informed book reflects on women’s experiences in a way that simple data can’t, documenting not only the more blatant bias of another era but all the subtle disincentives women in the sciences still face. The Only Woman in the Room shows us the struggles women in the sciences have been hesitant to admit, and provides hope for changing attitudes and behaviors in ways that could bring far more women into fields in which even today they remain seriously underrepresented.

This work explores changing cultural theses of cosmopolitanism in contemporary US school reforms and its sciences. Popkewitz explores pedagogical reforms in teaching and curriculum standards and reform research to consider the principles of who the child is, should be, and who is not the child - the anthropological 'others'.

In Republicanism, Communism, Islam, John T. Sidel provides an alternate vantage point for understanding the variegated forms and trajectories of revolution across the Philippines, Indonesia, and Vietnam, a perspective that is de-nationalized, internationalized, and transnationalized. Sidel positions this new vantage point against the conventional framing of revolutions in modern Southeast Asian history in terms of a nationalist template, on the one hand, and distinctive local cultures and forms of consciousness, on the other. Sidel's comparative analysis shows how—in very different, decisive, and often surprising ways—the Philippine, Indonesian, and Vietnamese revolutions were informed, enabled, and impelled by diverse cosmopolitan connections and international conjunctures. Sidel addresses the role of Freemasonry in the making of the Philippine revolution, the importance of Communism and Islam in Indonesia's Revolusi, and the influence that shifting political currents in China and anticolonial movements in Africa had on Vietnamese revolutionaries. Through this assessment, Republicanism, Communism, and Islam tracks how these forces, rather than nationalism per se, shaped the forms of these revolutions, the ways in which they unfolded, and the legacies which they left in their wakes.

The significance that people grant to their affiliations as members of nations, religions, classes, races, ethnicities and genders is evidence of the vital need for a cosmopolitan project that originates in the figure of Anyone – the universal and yet individual human being. Cosmopolitanism offers an alternative to multiculturalism, a different vision of identity, belonging, solidarity and justice, that avoids the seemingly intractable character of identity politics: it identifies samenesses of the human condition that underlie the surface differences of history, culture and society, nation, ethnicity, religion, class, race and gender. This book argues for the importance of cosmopolitanism as a theory of human being, as a methodology for social science and as a moral and political program.

In a major statement on the relation of art and politics in America, Tom Lutz identifies a consistent ethos at the heart of American literary culture for the past 150 years. Through readings of Sherwood Anderson, Willa Cather, Hamlin Garland, Ellen Glasgow, Sarah Orne Jewett, Sinclair Lewis, Edgar Lee Masters, Claude McKay, Edith Wharton, Anzia Yezierska, and others, Lutz identifies what he calls literary cosmopolitanism: an ethos of representational inclusiveness, of the widest possible affiliation, and at the same time one of aesthetic discrimination, and therefore exclusivity.At the same time that it embraces the entire world, in Lutz's view, literary cosmopolitanism necessitates an evaluative stance, and it is this doubleness, this combination of egalitarianism and elitism, that animates American literature since the Civil War. The nineteenth century's realists and sentimentalists, the writers of the Harlem Renaissance and of the Southern Renaissance, the firebrands who brought in the new canon and the traditionalists who struggled to save the old all ascribe, Lutz argues, to the same cosmopolitan values, however much they disagree on what these values demand of those who hold them.

The world we live in is unjust. Preventable deprivation and suffering shape the lives of many people, while others enjoy advantages and privileges aplenty. Cosmopolitan responsibility addresses the moral responsibilities of privileged individuals to take action in the face of global structural injustice. Individuals are called upon to complement institutional efforts to respond to global challenges, such as climate change, unfair global trade, or world poverty. Committed to an ideal of relational equality among all human beings, the book discusses the impact of individual action, the challenge of special obligations, and the possibility of moral overdemandingness in order to lay the ground for an action-guiding ethos of cosmopolitan responsibility. This thought-provoking book will be of interest to any reflective reader concerned about justice and responsibilities in a globalised world. Jan-Christoph Heilinger is a moral and political philosopher. He teaches at Ludwig-Maximilians-Universität, Munich, Germany, and at Ecole normale supérieure, Port-au-Prince, Haiti.

In their desperate quest for conception, thousands of infertile couples from around the world travel to the global in vitro fertilization (IVF) hub of Dubai. In Cosmopolitan Conceptions Marcia C. Inhorn highlights the stories of 220 "reprotravelers" from fifty countries who sought treatment at a “cosmopolitan” IVF clinic in Dubai. These couples cannot find safe, affordable, legal, and effective IVF services in their home countries, and their stories offer a window into the world of infertility—a world that is replete with pain, fear, danger, frustration, and financial burden. These hardships dispel any notion that traveling for IVF treatment is reproductive tourism. The magnitude of reprotravel to Dubai, Inhorn contends, reflects the failure of countries to meet their citizens' reproductive needs, which suggests the necessity of creating new forms of activism that advocate for developing alternate pathways to parenthood, reducing preventable forms of infertility, supporting the infertile, and making safe and low-cost IVF available worldwide.

Examining the way people imagine and interact in their cities, this book explores the post-cosmopolitan city. The contributors consider the effects of migration, national, and religious revivals (with their new aesthetic sensibilities), the dispositions of marginalized economic actors, and globalized tourism on urban sociality. The case studies here share the situation of having been incorporated in previous political regimes (imperial, colonial, socialist) that one way or another created their own kind of cosmopolitanism, and now these cities are experiencing the aftermath of these regimes while being exposed to new national politics and migratory flows of people. Caroline Humphrey is a Research Director in the Department of Social Anthropology at the University of Cambridge. She has worked in the USSR/Russia, Mongolia, Inner Mongolia, Nepal, and India. Her research interests include socialist and post-socialist society, religion, ritual, economy, history, and the contemporary transformations of cities. Vera Skvirskaja is a postdoctoral researcher in the Department of Anthropology at Copenhagen University. She has worked in arctic Siberia, Uzbekistan and Ukraine. Her recent research interests include urban cosmopolitanism, educational migration in Europe and coexistence in the post-Soviet city.