This chapter draws conclusions based on the impacts of exclusionary and hierarchical practices, the relative value of ‘top-down’ reform and ‘bottom-up’ activism, and the place of global learning in a gradualist approach to progressive change. Beyond that, the chapter considers how an approach inspired by American Pragmatism informs Global International Relations, which seeks to construct a discipline that is more inclusive of non-Western perspectives. The chapter draws parallels between the book’s reading of classical Pragmatism and non-Western ‘cosmologies’ like Confucianism. This has been introduced to contemporary Western IR mainly through the works of Yaqing Qin. The chapter does, however, build on other works identifying resonances across Deweyan Pragmatism and Confucian philosophy. The chapter argues that if the Pragmatist turn in Western IR continues, then it can be more easily harmonized with non-Western approaches. This at least signposts a path ‘towards’ Global IR, even if it does not fix the path’s end point. Indeed, the chapter argues that we should follow such signs because they do not fix the destination. Those points are for practitioners and global publics to construct and reconstruct as they work collectively to mitigate lived problems through communities of practice that are inclusive, reflexive, creative and deliberative.

The Confucian “way of knowing” was validated through classical texts that transmitted the wisdom of antiquity. Early Song rulers promoted Confucianism as the ideological foundation of the state, and the reformulation of Confucianism commonly known as “Neo-Confucianism” took place against the backdrop of the newly unified Song dynasty. Well before the Song, the establishment of government schools and the examination system institutionalized early ideals of learning, transforming them into knowledge useful for governing a bureaucratic state. During the Song, debates over the content of the examinations – and thus what kinds of knowledge were valued – were sparked by political disputes, but disagreements were also based on deeply held beliefs about the meaning of learning and the purpose of knowledge. The cosmological underpinnings of Confucianism were articulated and transmitted through new interpretations of the Classics in the Northern Song, synthesized and systematized by the Neo-Confucian thinker Zhu Xi (1130–1200). History was a way of knowing distinct from the Classics as a source of political and philosophical principles. The Jurchen Jin incorporated and adapted these ways of knowing with their own in their rule of the north. The introduction of print technology altered people’s relationship to texts and to the transmission of knowledge.

One of the most unique features of pre-Columbian Mesoamerican thought, in comparison to that of other parts of the world, is its development of and the centrality of particular conceptions of time, the creation of time, and the role of time. In Mesoamerican thought, time plays a crucial role in the continual creation or maintenance of the cosmos. It is an organizational principle and structure, interconnected with other aspects of the world and containing features of non-temporal aspects of the world. We can determine that time has a key significance in much of Mesoamerican thought not just because many of the textual sources document time and its features, but because time is continually linked with correlated features of reality, and described to be a fundamental feature of objects and events in the world, as we will see in this chapter. Time clearly has a central role to play in the philosophical thought of Mesoamerica, though just how it plays this role is a matter of debate among scholars, and as we will also see, differs between and within traditions.

Having developed the necessary mathematics in chapters 4 to 6, chapter 7 returns to physics Evidence for homogeneity and isotropy of the Universe at the largest cosmological scales is presented and Robertson-Walker metrics are introduced. Einstein’s equations are then used to derive the Friedmann equations, relating the cosmic scale factor to the pressure and density of matter in the Universe. The Hubble constant is discussed and an analytic form of the red-shift distance relation is derived, in terms of the matter density, the cosmological constant and the spatial curvature, and observational values of these three parameters are given. Some analytic solutions of the Friedmann equation are presented. The cosmic microwave background dominates the energy density in the early Universe and this leads to a description of the thermal history of the early Universe: the transition from matter dominated to radiation dominated dynamics and nucleosynthesis in the first 3 minutes. Finally the horizon problem and the inflationary Universe are described and the limits of applicability of Einstein's equations, when they might be expected to break down due to quantum effects, are discussed.

Many Indigenous lowland South American peoples treat the thinking, feeling self as constituted by the process of relating to a panoply of others, including enemies. This need for alterity in the constitution of selves is arguably part of a loose but widespread and enduring pattern – an ‘Amazonian package’ – that also tends to feature claims to the effect that the collective fabrication of beautiful, competent, human bodies is a central purpose of human social life, in the context of a cosmos in which beings with similar bodies perceive each other as human and those with different bodies as non-human. I examine practices and speech genres in which people attribute an evaluative gaze to murdered enemies, sorcerers, would-be lovers, and fishhooks, among other figures of alterity, and I argue that such attributions reflect and reproduce motivating pictures of moral subjects. Over time and motivated by these pictures, people have gone about living their lives such that their evaluative deployments have more or less felicitously interpellated new generations. Morality has thus been central in the reproduction of the Amazonian package. The process, however, is not teleological.

During the fifth and fourth centuries bce, a number of Greek doctors attempted to base the art of healing on the first principles of all things in general. These “cosmological doctors” included such thinkers as Eryximachus, Philistion, Petron, the unnamed opponents of On Ancient Medicine, and the authors of On the Nature of the Human Being, On Breaths, On Flesh, and On Regimen. Previous studies have approached these thinkers under the rubric of medicine's interactions with “philosophy.” This book, by contrast, will approach them from a medical point of view, arguing that the best way to understand these systems is to view them as responses to preexisting modes of medical thinking.

This chapter discusses the place of the traditional and cosmic gods in the cosmological theogony of the Timaeus. It argues that Plato’s cosmology follows the Greek theogonic tradition to a certain degree and accommodates both the traditional and cosmic gods via a shared pair of the first gods, but adopts different explanatory frameworks for the two types of gods. It also proposes a new reading of the Timaeus as a theogony of Ouranos. For Plato, Ouranos is a traditional god and a cosmic being, and as such he is the most senior deity of both families. These new findings lead to a more detailed examination of the double identity of gods (cosmological and religious) in Plato’s later dialogues, which shows that there are at least three ways to understand the double identification of gods.

The Introduction examines the status quaestionis regarding the relation between Greek religion and Plato’s cosmology, and in particular Plato’s proposed division between the traditional and cosmic gods. It argues that it is necessary to differentiate Plato’s understanding of religion, which is internal to his text, from a cultural-historical account of Greek religion. It also argues that the recognition of the plurality of interpretative models inherent to philosophical cosmology gives us a more precise way to understand how this discourse can affect the gods of religion. This methodological framework is then deployed to formulate the thesis of the book, after which follows a short overview of each chapter.

This chapter addresses the relationship between divinity, cosmology, morality and religion in the Timaeus and the Laws. It argues that the ideal of godlikeness becomes both the main ethical and the central religious principle in these dialogues. In particular, Plato finds in religion the institutional environment for achieving moral improvement as much as leading a good civic life, provided that the ordinary citizens will imitate the character traits of the traditional gods. However, the highest level of moral achievement lies in the assimilation to the cosmic gods via cosmological understanding, which can be achieved by the intellectual elite. Thus, this ideal has two sets of assimilative objects, two ways of imitating the gods, and it appeals to two different groups of people.

I ask how sensory models are established and operate across different cultures, including their variant ethnographical nuances. This problematises the interplay of the senses whereby sensory conjunctions or amalgams form part of everyday life and ritual practices in many societies, as opposed to the broader compartmentalisation of the senses in Western aesthetics. The chapter compares a range of categories that delineate different senses, as well as the varying modalities per sense. This is accomplished through an investigation of linguistic descriptors of senses as a starting point. How a particular culture names the senses that wield cultural importance is however not merely an exercise in description or enumeration. I analyse sensory nomenclatures in a three-fold manner to unveil the phenomenological epistemology of the senses. First, I engage with the numbers of modalities per sense in order to acknowledge alternate sensory models beyond the hegemonic Romano–Grecian five-sense categorisation. Second, I query the social significance of the nuances of each sense. Third, I raise examples of how two or more senses may be employed synaesthetically. By focusing on cultural interpretations of sensory practices, pairings, and intersections, this approach sheds analytical attention upon everyday orderings of sensory categories and their cultural significance.

We give a broad-brush overview of cosmology, including a timeline of events starting from the Big Bang until the present day. We introduce the three pillars of the Big Bang cosmological model, the concepts of homogeneity and isotropy, as well as parsec as a unit of distance. We also introduce natural units, and develop intuition on how to adopt and use them.