Another common objection to cosmopolitanism associates it with imperialism, colonialism, and paternalism. Some cosmopolitans, despite taking themselves to be opposed to imperialism, colonialism, and paternalism, are charged with focusing too narrowly on the responsibilities (and perspectives) of the affluent while conceiving of those living in poverty mainly as the passive recipients of their “aid.” Such focus indeed shows little sensitivity to questions of epistemic justice and to the wide range of perspectives that merit being taken seriously (Flikschuh 2017). These charges are often internal to cosmopolitanism, however, as they do not so much call into question the cosmopolitan ideal itself as reject certain limited instantiations of it. Cosmopolitans can and do examine the entitlements of those living in poverty (Caney 2015) and argue in favor of poor-led social movements (Deveaux 2018) and alternative forms of cosmopolitanism “from below” (Bailey 2017). Others point to the relevance, for cosmopolitan theorizing, of poverty-driven labor migration and migrant activism as acts of world citizenship (Caraus and Paris 2018).