The use of cosmopolitans in the 19th century coincided with the rapid expansion of cities around the world, amid increasing industrialization and population growth. It is inspired by the term metropolitan, which refers to someone`s sophistication and manners as a result of life in a city (or metropolis). The Belle Epoque, a period in Western history from 1871 until the beginning of the First World War in 1914, captures the sense of cosmopolitan values with its growing optimism, regional peace and scientific, technological and cultural innovations. Globalization, which emphasizes the increasing interaction of people and ideas across geographical boundaries, is seen as a reinforcement of cosmopolitan values as opposed to ethnic or local concerns. Some forms of cosmopolitanism also fail to address the potential of economic colonization of powerful countries in the face of less powerful countries. [Citation required] Frantz Fanon, in The Wretched of the Earth, observes that when nations gained independence from European colonizers, there was often no system to secure their economic future, and they became “managers[ for Western companies… in practice, establishing his country as a brothel of Europe. :154 When the nations of the “third world” are drawn into economic partnerships with global capital, supposedly to improve their national quality of life, the only ones benefiting from this partnership are often well-placed individuals and not the nation itself. Derrida summed up “cosmopolitanism” in an interview with Bennington (1997)  Another state of cosmopolitanism occurred after World War II. In response to the Holocaust and other massacres, the concept of crimes against humanity has become a universally recognized category in international law.
This clearly shows the emergence and acceptance of a notion of individual responsibility that is invoked for all of humanity.  Different places are called “cosmopolitan,” which generally does not mean cosmopolitan. In these cases, cosmopolitan means that people of different ethnic, cultural and/or religious backgrounds live close by and interact with each other. Daniele Archibugi proposes a renewed model for global citizenship: institutional cosmopolitanism. He supports certain reforms of global governance to enable the world`s citizens to participate more directly in political life. A number of proposals have been made to make this possible. Cosmopolitan democracy proposes, for example, to strengthen the United Nations and other international organizations by creating a World Parliamentary Assembly.  As Meg-John explains in the Zine, the definition of the dictionary of consent is “Permission for something to happen or for something to be agreed to be done.” But their list of eight-point conditions makes it more likely that people will accept that they “feel free, safe and able to adapt to themselves and communicate openly with others about their needs and limitations, desires and limitations.” Cosmopolitanism can be put on Sinope`s Diogenes (c.