  Furthermore, there has been a good deal of debate over cultural cosmopolitanism, with disputes over multiculturalism in educational curricula and with resurgent nationalisms. The cosmopolitan position in these disputes rejects exclusive attachments to a particular culture. So on the one hand, the cosmopolitan encourages cultural diversity and appreciates a multicultural mélange, and on the other hand, the cosmopolitan rejects a strong nationalism. In staking out these claims, the cosmopolitan must be wary about very strong ‘rights to culture,’ respecting the rights of minority cultures while rebuffing the right to unconditional national self-determination. Hence, recent advocates of ‘liberal nationalism’ (e.g., Margalit and Raz, Tamir) or of the rights of minority cultures (e.g., Kymlicka) generally seem to be anti-cosmopolitan. But the cosmopolitan’s wariness towards very strong rights to culture and towards national self-determination need not be grounded in a wholesale skepticism about the importance of particular cultural attachments. Cosmopolitanism can acknowledge the importance of (at least some kinds of) cultural attachments for the good human life (at least within certain limits), while denying that this implies that a person’s cultural identity should be defined by any bounded or homogeneous subset of the cultural resources available in the world (e.g., Waldron).