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Back in 1995, Bill Gates went on the David Letterman Show to speak about a new technology called “The Internet”... But barely anybody listened… [Income Investing Insider]( At times, our affiliate partners reach out to the Editors at Income Investing Insider with special opportunities for our readers. The message below is one we think you should take a close, serious look at. Political and sociological[edit] Emile Durkheim (1858–1917) observed the development of what he called the 'cult of the individual', which is a new religion that replaced the Christianity that was dying out, and which is centered around the sacredness of human dignity. This new religion would provide the new foundations of Western society, and these foundations are closely related to human rights and individual nation's constitutions. A society's sacred object would be the individual's human dignity, and the moral code guiding the society is found in that country's way of interpreting human dignity and human rights. Thus, rather than finding solidarity through national culture, or a particular traditional religious doctrine, society would be unified by its adherence to political values, i.e. individual rights and a defence of human dignity.[31] Durkheim's cult of the individual has many similarities to John Rawls' political liberalism, which Rawls developed almost a century after Durkheim.[32] In his posthumously published (1957) "Professional Ethics and Civic Morals" Durkheim wrote that: If each State had as its chief aim not to expand or to lengthen its borders, but to set its own house in order and to make the widest appeal to its members for a moral life on an ever-higher level, then all discrepancy between national and human morals would be excluded. … The more societies concentrate their energies inwards, on the interior life, the more they will be diverted from the disputes that bring a clash between cosmopolitanism – or world patriotism, and patriotism … Societies can have their pride, not in being the greatest or the wealthiest, but in being the most just, the best organised and in possessing the best moral constitution.[33] Ulrich Beck (May 15, 1944 – January 1, 2015) was a sociologist who posed the new concept of cosmopolitan critical theory in direct opposition to traditional nation-state politics. Nation-state theory sees power relations only among different state actors, and excludes a global economy, or subjugates it to the nation-state model. Cosmopolitanism sees global capital as a possible threat to the nation state and places it within a meta-power game in which global capital, states and civil society are its players. It is important to mark a distinction between Beck's cosmopolitanism and the idea of a world state. For Beck, imposing a single world order was considered hegemonic at best and ethnocentric at worst. Rather, political and sociological cosmopolitanism rests upon these fundamental foundations: "Acknowledging the otherness of those who are culturally different" "Acknowledging the otherness of the future" "Acknowledging the otherness of nature" "Acknowledging the otherness of the object" "Acknowledging the otherness of other rationalities" A number of philosophers, including Emmanuel Levinas, have introduced the concept of the "Other". For Levinas, the Other is given context in ethics and responsibility; we should think of the Other as anyone and everyone outside ourselves. According to Levinas, our initial interactions with the Other occur before we form a will—the ability to make choices. The Other addresses us and we respond: even the absence of response is a response. We are thus conditioned by the Other's address and begin to form culture and identity. After the formation of the will, we choose whether to identify with the addresses by others and, as a result, continue the process of forming identity.[34] During this process, it is possible to recognize ourselves in our interactions with Others. Even in situations where we engage in the most minimal interaction, we ascribe identities to others and simultaneously to ourselves. Our dependence on the Other for the continuous formation of language, culture, and identity means that we are responsible to others and that they are responsible to us. Also once we've formed a will, it becomes possible to recognize this social interdependence. When we have gained the capacity for recognition, the imperative is to perform that recognition and thereby become ethically responsible to the Other in conscience.[34] Cosmopolitanism shares some aspects of universalism – namely the globally acceptable notion of human dignity that must be protected and enshrined in international law. However, the theory deviates in recognising the differences between world cultures.[35] In addition, cosmopolitanism calls for equal protection of the environment and against the negative side effects of technological development. Human dignity, however, is convoluted because it is necessary to first distinguish who has the right to be respected and second to consider what rights are protectable. Under cosmopolitanism, all humans have rights; however, history shows that recognition of these rights is not guaranteed.[citation needed] As an example, Judith Butler discusses a Western discourse of "human" in Precarious Life: The Powers of Mourning and Violence. Butler works through the idea of "human" and notes that "human" has been "naturalized in its 'Western' mold by the contemporary workings of humanism" (32). Thus, there is the idea that not all "human" lives will be supported in the same way, indeed, that some human lives are worth more protection than others. Others have extended this idea to examine how animals might be reconfigured as cosmopolitan, present the world-over with varying identities in different places.[36] This idea is reiterated in Sunera Thobani's "Exalted Subjects: Studies in the Making of Race and Nation in Canada," where she discusses a discourse in which Muslim people fall into a good/bad dichotomy: a "good Muslim" is one who has been Westernized and a "bad Muslim" is one who visibly rejects Western cultural influences. Thobani notes that it is through media representations that these ideas become naturalized. Individuals who embrace Western ideals are considered fully "human" and are more likely to be afforded dignity and protection than those who defend their non-Westernized cultural identities. According to those who follow Beck's reasoning, a cosmopolitan world would consist of a plurality of states, which would use global and regional consensus to gain greater bargaining power against opponents. States would also utilize the power of civil society actors such as Non-governmental organizations (NGOs) and consumers to strengthen their legitimacy and enlist the help of investors to pursue a cosmopolitan agenda.[citation needed] Other authors imagine a cosmopolitan world moving beyond today's conception of nation-states. These scholars argue that a truly cosmopolitan identity of Global Citizen will take hold, diminishing the importance of national identities. The formation of a global citizens movement would lead to the establishment of democratic global institutions, creating the space for global political discourse and decisions, would in turn reinforce the notion of citizenship at a global level. Nested structures of governance balancing the principles of irreducibility (i.e., the notion that certain problems can only be addressed at the global level, such as global warming) and subsidiarity (i.e., the notion that decisions should be made at as local a level possible) would thus form the basis for a cosmopolitan political order.[37] Daniele Archibugi proposes a renewed model for global citizenship:[38] institutional cosmopolitanism. It advocates some reforms in global governance to allow world citizens to take more directly a part into political life. A number of proposals have been made in order to make this possible. Cosmopolitan democracy, for example, suggests strengthening the United Nations and other international organizations by creating a World Parliamentary Assembly.[39] Back in 1995, Bill Gates went on the David Letterman Show to speak about a new technology called “The Internet”... But barely anybody listened… In fact, he got laughed at by the audience and David Letterman himself… [Bill Gates and David Letterman]( Cross-cultural may refer to cross-cultural studies, a comparative tendency in various fields of cultural analysis cross-cultural communication, a field of study that looks at how people from differing cultural backgrounds communicate any of various forms of interactivity between members of disparate cultural groups (see also cross-cultural communication, interculturalism, intercultural relations, hybridity, cosmopolitanism, transculturation) the discourse concerning cultural interactivity, sometimes referred to as cross-culturalism (See also multiculturalism, cosmopolitanism, transculturation, cultural diversity) Cross-cultural communication[edit] Main article: Cross-cultural communication By the 1970s, the field of cross-cultural communication (also known as intercultural communication) developed as a prominent application of the cross-cultural paradigm, in response to the pressures of globalization which produced a demand for cross-cultural awareness training in various commercial sectors. Cultural communication differences can be identified by 8 different criteria: when to talk; what to say; pacing and pausing; the art of listening; intonation; what is conventional and what is not in a language; degree of indirectness; and cohesion and coherence.[1] Cross-cultural pedagogies[edit] The appearance of the term in the titles of a number of college readers and writing textbooks beginning in the late 1980s can be attributed to a convergence of academic multiculturalism and the pedagogical movement known as Writing Across the Curriculum, which gave educators in the social sciences greater influence in composition pedagogy. Popular examples included Ourselves Among Others: Cross-Cultural Readings for Writers (1988), edited by Carol J. Verburg, and Guidelines: A Cross Cultural Reading Writing Text (1990), ed. Ruth Spack. Cross-cultural studies[edit] Cross-cultural studies is an adaptation of the term cross-cultural to describe a branch of literary and cultural studies dealing with works or writers associated with more than one culture. Practitioners of cross-cultural studies often use the term cross-culturalism to describe discourses involving cultural interactivity, or to promote (or disparage) various forms of cultural interactivity. Cross-culturalism is nearly synonymous with transculturation, a term coined by Cuban writer Fernando Ortiz in the 1940s to describe processes of cultural hybridity in Latin America. However, there are certain differences of emphasis reflecting the social science derivation of cross-culturalism. The term "cross-culturalism" became prevalent in cultural studies in the late 1980s and 1990s.[2] An early proponent of the term was the Guyanese writer Wilson Harris, who wrote in The Womb of Space (1983), that "cultural heterogeneity or cross-cultural capacity" gives an "evolutionary thrust" to the imagination.[3][4] Anthropology exerted a strong influence on the development of cross-culturalism in literary and cultural studies. French anthropologist Claude Lévi-Strauss was a key figure in the development of structuralism and its successor, post-structuralism. Cross-influences between anthropology and literary/cultural studies in the 1980s were evident in works such as James Clifford and George Marcus's collection, Writing Culture: the Poetics and Politics of Ethnography (1986). Harvard anthropologist Clifford Geertz was cited as an influence on literary critics like Stephen Greenblatt, while other literary/cultural scholars turned to works by Victor Turner and Mary Douglas. Like multiculturalism, cross-culturalism is sometimes construed as ideological, in that it advocates values such as those associated with transculturation, transnationalism, cosmopolitanism, interculturalism, and globalism. Nevertheless, cross-culturalism is a fundamentally neutral term, in that favorable portrayal of other cultures or the processes of cultural mixing are not essential to the categorization of a work or writer as cross-cultural. Cross-culturalism is distinct from multiculturalism. Whereas multiculturalism deals with cultural diversity within a particular nation or social group, cross-culturalism is concerned with exchange beyond the boundaries of the nation or cultural group. Cross-culturalism in literary and cultural studies is a useful rubric for works, writers and artists that do not fit within a single cultural tradition. To the extent that cultures are national, the cross-cultural may be considered as overlapping the transnational. The cross-cultural can also be said to incorporate the colonial and the postcolonial, since colonialism is by definition a form of cross-culturalism. Travel literature also makes up a substantial component of cross-cultural literature. Of the various terms, "cross-culturalism" is the most inclusive, since it is free of transnationalism's dependence on the nation-state and colonialism/postcolonialism's restriction to colonized or formerly-colonized regions. This inclusiveness leads to certain definitional ambiguity (albeit one derived from the term culture itself). In practice, "cross-cultural" is usually applied only to situations involving significant cultural divergence. Thus, the term is not usually applied in cases involving crossing between European nations, or between Europe and the United States. However, there is no clear reason why, for example, Alexis de Tocqueville's Democracy in America or even Woody Allen's Annie Hall (in which the protagonist experiences culture shock after traveling to Los Angeles from New York City) could not be considered cross-cultural works. Although disagreement over what constitutes a "significant" cultural divergence creates difficulties of categorization, "cross-cultural" is nevertheless useful in identifying writers, artists, works, etc., who may otherwise tend to fall between the cracks of various national cultures. But since then, the internet has minted a slew of millionaires… It even turned Bill Gates into the world’s richest man… And those who laughed at the Microsoft co-founder missed out. Now in 2023, 28 years later, Bill Gates is sounding the alarm about [a new technology]( I’m talking about a world-changing innovation that Elon Musk just rolled out… Gates says this technology “will change the world”... And he’s putting his money where his mouth is… His company, Microsoft, has just invested $10 Billion into this tech… Jeff Bezos, Warren Buffet, and Ray Dalio have also poured large amounts of capital into it… Because the returns are expected to be massive. Now, are you going to laugh at Bill Gates like David Letterman and his audience did in 1995? Or will you take him seriously? Don’t miss out. [Click here to see all the details about this tech.]( Regards, [Eric Fry signature] Eric Fry Editor, Absolute Return Cross-cultural studies in the social sciences[edit] Main article: Cross-cultural studies The term "cross-cultural" emerged in the social sciences in the 1930s, largely as a result of the Cross-Cultural Survey undertaken by George Peter Murdock, a Yale anthropologist. Initially referring to comparative studies based on statistical compilations of cultural data, the term gradually acquired a secondary sense of cultural interactivity. The comparative sense is implied in phrases such as "a cross-cultural perspective," "cross-cultural differences," "a cross-cultural study of..." and so forth, while the interactive sense may be found in works like Attitudes and Adjustment in Cross-Cultural Contact: Recent Studies of Foreign Students, a 1956 issue of The Journal of Social Issues. Usage of "cross-cultural" was for many decades restricted mainly to the social sciences. Among the more prominent examples are the International Association for Cross-Cultural Psychology (IACCP), established in 1972 "to further the study of the role of cultural factors in shaping human behavior," and its associated Journal of Cross-Cultural Psychology, which aims to provide an interdisciplinary discussion of the effects of cultural differences. Cross-cultural films[edit] The African Queen Anna and the King Babel Bride and Prejudice Jodhaa Akbar Mammoth Merry Christmas, Mr. Lawrence The King and I The Last Samurai The Man Who Would Be King The Namesake Outsourced Princess Tam Tam Cross-cultural theatre[edit] Main article: Intercultural theatre In the early 21st century the term "intercultural theatre" is preferred to "cross-cultural theatre." Companies[edit] International Centre for Theatre Research The Bridge Stage of the Arts TheatreWorks (Singapore) Darpana Academy of Performing Arts Plays and theatre pieces[edit] Homebody/Kabul by Tony Kushner Indian Ink by Tom Stoppard Madame Butterfly (1900) by David Belasco Miss Saigon The Mahabharata by Peter Brook The Mikado (1885), a comic opera in two acts by Gilbert and Sullivan The Gondoliers (1889), a comic opera in two acts by Gilbert and Sullivan Characteristics of cross-cultural narratives[edit] Cross-cultural narrative forms may be described in terms of common characteristics or tropes shared by cross-cultural writers, artists, etc. Examples include primitivism, exoticism, as well as culturally specific forms such as Orientalism, Japonisme. Cross-cultural narratives tend to incorporate elements such as: acculturation or resistance to acculturation culture shock ethnographic description overcoming of social obstacles through acculturation, tricksterism, kindness, luck, hard work, etc. return home (often accompanied by further culture shock) social obstacles such as discrimination, racism, prejudice, stereotypes, linguistic difficulties, linguicism travel writing Cross-cultural music[edit] Main article: Ethnomusicology Music has long been a central medium for cross-cultural exchange. The cross-cultural study of music is referred to as ethnomusicology. Cross-cultural theatre directors[edit] Peter Brook (United Kingdom) Cross-cultural visual artists[edit] Leonard Tsuguharu Foujita (Japan, France) Paul Gauguin (France, Tahiti) Isamu Noguchi (United States, Japan, France, India) Cross-cultural writers (autobiography, fiction, poetry)[edit] Meena Alexander (India, Sudan, England, United States) Elvia Ardalani (Mexico, United States, Iran) Ruth Benedict (United States, Dutch New Guinea, Japan) Aimé Césaire (Martinique, France) Joseph Conrad (Poland, England, Congo) Charles Eastman (Sioux, United States) Olaudah Equiano (Igbo, United States, England) Lafcadio Hearn (Greece, Ireland, United States, Japan) Joseph Heco (Japan, United States) Rudyard Kipling (India, England, United States) Jhumpa Lahiri (England, United States, India) Anna Leonowens (India, England, Thailand, Canada) Spike Milligan (India, England, Ireland) Yone Noguchi (Japan, United States) Marco Polo (Italy, China) Victor Segalen (France, China) Khal Torabully (France, Mauritius) [--------------] [Income Investing Insider]( We’re reaching out to you because you showed an interest in the Financial industry by subscribing to our email list through one of our sign-up forms. 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