This issue of Women’s Writing was conceived and prepared during chilling debates about the proper order: what comes first, national concerns or a set of priorities with worldwide consequences? The most pointed articulation was the question bouncing across the Atlantic: should one strive to improve one’s own country or the planet that we share? It was and is a moment that speaks to proponents and opponents of cosmopolitanism, for the very notion of order is at the root of cosmopolitanism. Cosmos, in classical Greek, before signifying the world, signifies order, and because order implies beauty, cosmos also stands for adornment. It means both a moral and aesthetic evaluation. Aesthetically, it can be translated as “fitting order”, whereas the moral aspect implies good order, decent behavior, for example, employed by Aeschulys in Agamemnon (458 BC). Homer used its opposite kata cosmos to convey the idea of bad, shameful order. The Greek word comprehended the physical world as “an orderly arrangement, a display of palpable things (and so it may be conceived as a whole universe only because of its aesthetic and moral fittingness)”. From the word go, cosmopolitanism combined two ordered spaces: the ordered cosmos and the ordered city in both senses, the aesthetically fitting order and the morally good order. As we learn from Diogenes Laertius, Diogenes of Sinope appears to be the first to subordinate the order of the polis to that of the cosmos, when he shed his allegiance to Athens and proclaimed to be a cosmopolitan, a citizen of the cosmos. Retrospectively, the attitude that negates obligations toward a human-made city in the name of a cosmos governed by natural laws is called Cynic cosmopolitanism. Greek Stoics and later Roman Stoics infused the Cynic tradition with more civic-mindedness, allotting to the polis rejected by the Cynics the status of an “imperfect analogue to

中文翻译：

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导言：世界主义作为一个可行的方向

本期《女性写作》是在关于正确顺序的令人不寒而栗的辩论中构思和准备的：首先是什么，国家关切还是具有全球影响的一系列优先事项？最尖锐的表述是跨越大西洋的问题：一个人应该努力改善自己的国家或我们共享的星球吗？这是一个与世界主义的支持者和反对者交谈的时刻，因为秩序的概念是世界主义的根源。Cosmos，在古希腊语中，在表示世界之前，表示秩序，因为秩序意味着美，宇宙也代表装饰。它既是道德评价，也是审美评价。从美学上讲，它可以翻译为“合适的秩序”，而道德方面则意味着良好的秩序和体面的行为，例如，埃斯库利斯在阿伽门农（公元前 458 年）所采用的。荷马使用其相反的 kata cosmos 来传达糟糕的、可耻的秩序的想法。这个希腊词将物质世界理解为“一种有序的排列，一种可触知事物的展示（因此它可能被认为是一个完整的宇宙，只是因为它的审美和道德上的适合性）”。从这个词开始，世界主义结合了两个有序的空间：有序的宇宙和有序的城市，美学上的秩序和道德上的良好秩序。正如我们从第欧根尼·拉尔提乌斯（Diogenes Laertius）那里了解到的那样，锡诺普的第欧根尼似乎是第一个将城邦秩序从属于宇宙秩序的人，当时他放弃了对雅典的忠诚，并宣称自己是一个世界主义者，一个宇宙公民。回顾过去，以受自然法则支配的宇宙的名义否定对人造城市的义务的态度被称为犬儒世界主义。希腊斯多葛学派和后来的罗马斯多葛学派为犬儒主义传统注入了更多的公民意识，将被犬儒派拒绝的城邦赋予了“与犬儒派的不完美类似”的地位。