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In today's increasingly globalized world, the spatial and temporal distances between nations are steadily shrinking, and human interaction is becoming ever more frequent. The world increasingly feels like “one entity.” Yet at the same time, the international community is deepening divisions and conflicts through the outbreak of new wars, territorial disputes, the strengthening of nationalism, and the rejection of immigrants. Amidst this, the political ideology of cosmopolitanism deserves renewed attention. Cosmopolitanism is an endeavor to overcome narrow-minded xenophobia and conflict arising from an excessive sense of identity tied to specific nations, ethnicities, religions, or classes, by promoting dialogue and communication among people through viewing humanity as inhabitants of the “cosmos.” Cosmopolitanism has its long history. Focusing solely on the West, as early as the 4th century BC, Diogenes of ancient Greece declared himself a citizen not of the polis but of the cosmos, marking the origin of the term “cosmopolitanism.” This idea was later inherited by Stoics such as Cicero, whom we will examine in this paper. Even in the medieval Christian world, cosmopolitan elements can be found in the writings of Augustine and Thomas Aquinas. The cosmopolitanism of the Stoics and Thomas Aquinas profoundly influenced Enlightenment philosophers like Grotius, Locke, Voltaire, and Kant. Among them, Immanuel Kant developed the most elaborate arguments, and it can be said that modern cosmopolitanism began with Kant. Furthermore, in recent years, faced with various global challenges such as the progress of globalization and climate change, many influential thinkers, including Ulrich Beck, David Held, and Martha Nussbaum, have emerged as new cosmopolitans.