The ancient Cynic Diogenes was the first to declare ‘I am a citizen of the world (kosmopolitês)’ and the other Cynics followed him. In The Courage of the Truth, Michel Foucault analyses the Cynic mode of parrhēsia and living in truth, however, his text expands the cosmopolitical amplitude of Cynics since the Cynics’ true life contains an inherent cosmopolitan logic. Identifying the core of the Cynic true life in the care for the self that leads to the care for the others within the horizon of the possibility of another life and another world, Foucault shows how the Cynic establishes ‘an intense bond with the whole of humankind’, cares ‘for all mankind’ and for the whole world as a ‘functionary of humanity’ and, as ‘the scout of humanity’, the Cynic prefigures the future and exercises the ‘government of the universe’. This article argues that Foucault’s account on Cynics maps the very first moments of becoming cosmopolitan and offers an insightful perspective on the process of achieving a cosmopolitan subjectivity, a process displayed by different expressions of cosmopolitanism, and especially the ‘insurgent cosmopolitanism’ from the bottom up.

古老的犬儒纪第欧根尼教徒第一个宣称“我是世界公民”（kosmopolitês），其他犬儒主义者也跟随他。在真理的勇气，福柯分析了犬儒模式parrhēsia然而，他的文本扩大了犬儒主义者的世界政治范围，因为犬儒主义者的真实生活包含着一种固有的世界主义逻辑。福柯确定了犬儒人的真实生活的核心在于对自我的照顾，从而在对另一种生命和另一个世界的可能性的视野内，对他人的照顾，从而表明了犬儒人如何与全人类建立“紧密的联系” ”，“犬儒主义者”将“全人类”和整个世界当作“人类的职能”，并作为“人类的侦察兵”，将未来摆在首位，并行使“宇宙的统治”。本文认为，福柯在Cynics上的叙述描绘了成为国际化的最初时刻，并提供了关于实现国际化主观性的过程的深刻见解，