dunnettreader + post-colonial   27

Richard Bourke and Raymond Geuss, eds. - Political Judgement: Essays for John Dunn (2009) | Cambridge University Press
From Plato to Max Weber, the attempt to understand political judgement took the form of a struggle to define the relationship between politics and morals. (...) explores a series of related problems in philosophy and political thought, raising fundamental questions about democracy, trust, the nature of statesmanship, and the relations between historical and political judgement. (...) reconsiders some classic debates in political theory – about equality, authority, responsibility and ideology – Introduction **--** Part I. The Character of Political Judgement: *-* 1. What is political judgement? Raymond Geuss *-* 2. Sticky judgement and the role of rhetoric Victoria McGeer and Philip Pettit *-* 3. Theory and practice: the revolution in political judgement Richard Bourke **--** Part II. Trust, Judgement and Consent: *-* 4. On trusting the judgement of our rulers Quentin Skinner *-* 5. Adam Smith's history of law and government as political theory Istvan Hont *-* 6. Marxism in translation: critical reflections on Indian radical thought Sudipta Kaviraj **--** Part III. Rationality and Judgement: *-* 7. Pericles' unreason Geoffrey Hawthorn
8. Accounting for human actions: individual agency and political judgement in Montaigne's Essais Biancamaria Fontana *-* 9. Nehru's judgement Sunil Khilnani **--** Part IV. Democracy and Modern Political Judgement: *-* 10. Democracy, equality and redistribution Adam Przeworski *-* 11. Democracy and terrorism Richard Tuck -- excerpt from Intro downloaded pdf to Note
books  kindle-available  intellectual_history  political_history  political_philosophy  political_economy  judgment-political  public_policy  political_culture  ancient_Greece  Europe-Early_Modern  16thC  18thC  Montaigne  Smith  agency  decision_theory  democracy  equality  redistribution  political_participation  public_opinion  rhetoric-political  Marxism  India  colonialism  post-colonial  terrorism  legitimacy  authority  moral_philosophy  responsibility  accountability  downloaded 
august 2015 by dunnettreader
Introduction - Online Seminar - Akeel Bilgrami, “Occidentalism, The Very Idea” | 3quarksdaily - September 2008
Table of contents: Akeel Bilgrami: Occidentalism, The Very Idea: An Essay on The Enlightenment and Enchantment. *--* Colin Jager: Literary Thinking: A Comment on Bilgrami *--* Bruce Robbins: Response to Akeel Bilgrami. *--* Justin E. H. Smith: A Comment on Akeel Bilgrami's "Occidentalism, The Very Idea" *--* Steven Levine: A Comment on Bilgrami. *--* Ram Manikkalingam: Culture follows politics: Avoiding the global divide between "Islam and the West" *--* Uday Mehta: Response to Akeel Bilgrami. *--* Akeel Bilgrami: A Reply to Robbins, Jager, Smith, Levine, Manikkalingam, and Mehta
-- downloaded pdf of full seminar to Note -- each contribution also had separate urls
political_philosophy  political_culture  democracy  orientalism  Orientalism-Enlightenment  Enlightenment  disenchantment  fundamentalism  Eurocentrism  red_states  US_politics  religious_culture  religion-fundamentalism  Islamist_fundamentalists  Islamophobia  GWOT  intelligentsia  bad_journalism  post-colonial  ideology  liberalism-post-WWII  clash_of_civilizations  neo-colonialism  capitalism  globalization  rationality  irrationalism  hegemony  cultural_pessimism  cultural_critique  cultural_exchange  cultural_transmission  downloaded 
august 2015 by dunnettreader
Must-Read: Sharun Mukand and Dani Rodrik: The Political Economy of Liberal Democracy - Washington Center for Equitable Growth
We distinguish between… property rights, political rights, and civil rights… …Liberal democracy is that it protects civil rights (equality before the law for minorities) in addition to the other two. Democratic transitions are typically the product of a settlement between the elite (who care mostly about property rights) and the majority (who care mostly about political rights). Such settlements rarely produce liberal democracy, as the minority has neither the resources nor the numbers to make a contribution at the bargaining table. We develop a formal model to sharpen the contrast between electoral and liberal democracies…. We discuss… the difference between social mobilizations sparked by industrialization and decolonization. Since the latter revolve around identity cleavages rather than class cleavages, they are less conducive to liberal politics. -- downloaded pdf to Note
paper  democracy  liberal_democracy  civil_liberties  rights-legal  rights-political  human_rights  democratization  transition_economies  elites-political_influence  property_rights  property-confiscations  identity_politics  decolonization  post-colonial  industrialization  LDCs  emerging_markets  development  economic_growth  political_economy  political_culture  majoritarian  minorities  class_conflict  downloaded 
july 2015 by dunnettreader
Pierre Nora - Recent history and the new dangers of politicization - Eurozine - Nov 2011
History versus politics is today's conflict, and the word "politics" covers both memory and ideology. This antagonistic pair has replaced those that have successively occupied the stage that is the discipline of history: erudition versus philosophy, science versus literature, structure versus event, problem versus account. However, the antagonism of history and politics goes much further than its predecessors, because it involves not only how history is carried out but the place and role of history in our modern urban life. That place and role have become problematic and are characterized by a profound contradiction.The very foundations of the profession of the historian have changed. Historians are no longer part of or borne by the historical continuity for which they used to be both agents and guarantors. They have lost their certainties and magisterial status. On the other hand, as interpreters and experts in social demand, as a bulwark against political and public pressure, they are more necessary than ever. -- translation of Pierre Nora's closing address to the conference Rendez-Vous de l'Histoire in Blois, 13-16 October 2011 first published in Eurozine -- downloaded pdf to Note
historiography  historiography-19thC  historians-and-politics  historians-and-state  lieux_de_mémoires  collective_memory  memory-cultural  memory-group  colonialism  post-colonial  France  French_Empire  French_government  epistemology-history  ideology  culture_wars  cultural_authority  cultural_change  cultural_transmission  downloaded 
july 2015 by dunnettreader
Forum - Samuel Moyn's "Christian human rights" - overview page | The Immanent Frame
In 2010, Samuel Moyn published The Last Utopia: Human Rights in History, which offered an alternative historical explanation for the origins of human rights. He rejected narratives that viewed human rights as a long-term historical product of the Judeo-Christian tradition, The French Revolution, or Enlightenment rationalism, arguing that human rights as it is now understood began to emerge only during the 1970s. Prior to this, according to Moyn, rights were connected to the nation-state and had nothing to do with an international standard of morality or justice. In addressing critiques of The Last Utopia, Moyn has given considerable attention to the relationship between human rights and religion, conceding that there is, undoubtedly, a relationship between Christianity—Catholicism in particular—and human rights, but arguing that the “death of Christian Europe” by the 1960s “forced a complete reinvention of the meaning of human rights embedded in European identity both formally and really since the war”. Contributors offer their thoughts on Moyn’s article “Personalism, Community, and the Origins of Human Rights,” which became a central focus (see excerpt) in his forthcoming book, Christian Human Rights (University of Pennsylvania Press, 2015). Contributors also respond to “Christian Human Rights,” the introductory essay written for this series. -- downloaded pdfs but their footnotes and links don't work, so collected them in Evernote them
books  intellectual_history  narrative-contested  bad_history  intellectual_history-distorted  religious_history  church_history  moral_philosophy  theology  human_rights  natural_rights  medieval_philosophy  Europe-Medieval  Enlightenment  Enlightenment_Project  Enlightenment-ongoing  French_Revolution  IR  Europe  20thC  WWI  WWII  entre_deux_guerres  post-Cold_War  post-colonial  nation-state  genocide  Holocaust  UN  international_law  natural_law  law_of_nations  law_of_the_sea  justice  jurisprudence  philosophy_of_law  political_philosophy  political_culture  democracy  equality  liberty  Christendom  Judeo-Christian  links  Evernote 
july 2015 by dunnettreader
Jay Tolson, Return of the Repressed - review of Michael Walzer, The Paradox of Liberation: Secular Revolutions and Religious Counterrevolutions | IASC: The Hedgehog Review - Volume 17, No. 2 (Summer 2015)
Yale University Press, 2015 -- The paradox explored in this short book, which grew out of the Henry L. Stimson lectures at Yale University, can be summed up in a single question: Why did so many states that gained independence in the post–World War II era and were founded on secular and democratic ideals soon face the powerful challenges of religious revivalism? Walzer’s inquiry into the inability of “the leaders and militants of secular liberation…to consolidate their achievements and reproduce themselves” focuses on three cases: Israel, where the secularist ideology of Labor Zionism now meets with powerful opposition from champions of a more messianic strain of Zionism as well as ultra-Orthodox Judaism; Algeria, where the secularist (and, briefly, democratic) ideals of the National Liberation Front have been repeatedly challenged and were nearly overturned by militant Islamists; and India, where the ambitious reform program of Jawaharlal Nehru’s Congress party has come up against the fervor and electoral successes of Hindu nationalists determined to assert their primacy within the constitutional order. -- behind paywall
books  kindle-available  reviews  paywall  political_history  20thC  post-colonial  nationalism  national_ID  national_origins  national_tale  politics-and-religion  secularism  secularization  democracy  democracy_deficit  political_participation  opposition  modernity  modernization_theory  images-political  Israel  Islamist_fundamentalists  Judaism  Algeria  India  Indian_religion  Hinduism  right-wing  civil_liberties  civil_society  civility-political  tolerance  majoritarian  constitutionalism  post-WWII  religion-fundamentalism  elite_culture  elites-self-destructive  populism 
july 2015 by dunnettreader
Jack Balkin - Fragile Democracies: An Interview with Sam Issacharoff | Balkinization - June 2015
A bunch of great Qs from HB -- I recently spoke with Sam Issacharoff (NYU Law School) about his new book, Fragile Democracies: Contested Power in the Era of Constitutional Courts (CUP). -- JB: You are one of the foremost experts on American election law. How did you get interested in the constitutional problems of emerging democracies? JB: A key claim of the book is that courts can play an important role in keeping emerging democracies from backsliding into authoritarianism and dictatorship. Why are courts able to do this? -- JB: Critics of judicial review have long argued that it is inconsistent with democracy, and actually undermines it in the long run. How does your argument engage with those critics? SI: We have long debated the issue of judicial review and the countermajoritarian difficulty in the U.S. The new democracies of the 20thC and 21stC uniformly created constitutional courts whose central function was to check the exercise of power by the political branches(..) entrusted to these courts not only the power of judicial review, but the power to be the central administrative body over elections. The gamble is that democracy would be stabilized by guaranteeing limitations on government and repeat elections. (..) I would prefer to see the question whether strong court constitutionalism can sustain democracy in fractured societies as an empirical one-- of "does it work?" If it does, we can indulge the theoretical question of the legitimacy of how judicial power is exercised, but down the road a ways.
Instapaper  books  constitutional_law  constitutions  democratization  transition_economies  post-colonial  limited_government  power-concentration  power-asymmetric  accountability  government-forms  government-roles  checks-and-balances  separation-of-powers  judiciary  judicial_review  elections  voting  corruption  parties  legitimacy  legitimacy-international  authoritarian  one-party_state  democracy_deficit  political_participation  opposition  from instapaper
july 2015 by dunnettreader
Jeffrey A. Sheehan - The Legacy of Indonesia's Boediono - Knowledge@Wharton
Boediono served as Vice President of Indonesia from 2009 to October 20, 2014, when President Joko Widodo was elected and took office with Vice President Jusuf Kalla. In the following piece, Jeffrey A. Sheehan of Sheehan Advisory LLC — and former associate dean for international relations at Wharton — writes about Boediono, who he has known for 22 years. The material, which draws on public and private discussions, is excerpted from the manuscript of Sheehan’s forthcoming book, tentatively titled, “There Are No Foreign Lands.”
books  Indonesia  democracy  democratization  development  nation-state  state-building  emerging_markets  national_ID  globalization  global_governance  post-colonial  Dutch  20thC  21stC  bureaucracy  corruption 
january 2015 by dunnettreader
FROM THE ARCHIVES: Review of David Cannadine, Ornamentalism: How the British Saw Their Empire (Allen Lane, 2001) | Pandaemonium
There may seem to be something wilfully perverse about the idea that 19thC Britain, or its empire, was ‘less racist’ than the contemporary nation. Nevertheless there is an element of truth to Cannadine’s argument. 19thC thinkers and administrators combined a belief in natural inequality with a belief in the ‘universality’ of the world – the conviction that they lived in ‘one vast interconnected world’, as Cannadine puts it. Today, in the post-Holocaust era, we have by and large rejected ideas of natural inequality – but also ideas of universality. Indeed, in the ‘West and the Rest’ tradition, universalism is itself regarded as a product of racism, a means by which the West has silenced the voices of the Rest. The consequence has been not the embrace of equality, but the reframing of inequality as ‘difference’. We have managed to combine today a formal belief in equality with the practical creation of a more fractious, fragmented, identity-driven world. Against this background, the moral of Cannadine’s story is not so much that an empire built ‘on individual inequality, had ways of dealing with race that contemporary societies, dedicated to collective equality do not’. It is rather that an age that enjoyed a bullish belief in the ‘sameness’ of the word possessed certain resources to cope with problems of difference that we no longer do, despite the fact that race and inequality were much more central aspects of the Victorian world-view. If we truly want to bury Victorian ideas of inequality, then we must repossess their belief in universality.
books  reviews  kindle-available  intellectual_history  cultural_history  19thC  British_history  British_Empire  social_order  hierarchy  patriarchy  elites  elite_culture  imperialism  global_system  universalism  identity  identity_politics  racism  equality  difference  Other  Victorian  national_ID  post-WWII  post-colonial  Great_Divergence  orientalism  EF-add 
august 2014 by dunnettreader
Edited extract from The Meaning of Race (Macmillan, 1996), pp 236-242 -- Associated with the anti-universalist stance of poststructuralist theories has been an unremitting hostility to a humanist approach. At the heart of humanism are two key ideas. First, humanists hold that human beings, while an inherent part of nature and subject to its laws, nevertheless have an exceptional status in nature because of the unique ability, arising out of human rationality and sociability, to overcome the constraints placed upon them by nature. Second, humanists believe in the unity of humankind, holding that all humans possess something in common, a something that is often described as a common ‘human nature’. -- Indeed, no emancipatory philosophy is possible without a humanist perspective, for any antihumanist outlook is forced to look outside of humanity for the agency of salvation. -- Antihumanist strands developed from the Enlightenment onwards... ranging from the conservatism of Burke, the Catholic reaction of de Maistre to the nihilism of Nietzsche and the Nazism of Heidegger. -- they despaired of the capacity of humankind for such rational progress. Such despair often emerged out of fear of, and contempt for, the masses, who were seen as irrational, atavistic and a threat to civilized society. Antihumanism rejected ideas of equality and human unity, celebrating instead difference and divergence, and exalting the particular and the authentic over the universal. -- a central component of elite theories and hence of racial theories. In the postwar era, however, antihumanism came to represent a very different tradition – the liberal, indeed radical, anticolonial and antiracist outlook.
intellectual_history  Enlightenment  Counter-Enlightenment  Enlightenment_Project  humanism  anti-humanism  post-colonial  poststructuralist  postmodern  post-foundational  post-WWII  EF-add 
may 2014 by dunnettreader
Kenan Malik - ON DESCRIBING THE OTHER | Pandaemonium - Sept 2012
This first extract is from Chapter 8 of my book The Meaning of Race; the chapter opens with a discussion of Edward Said’s argument in Orientalism and moves on to discuss poststructuralist/postmodernist ideas of difference, equality, universalism and the human. (And before anyone misunderstands what I am saying, I am not suggesting that Said was a poststructuralist or postmodernist, simply that he drew upon certain poststructuralist themes.) This edited extract takes in the latter part of the discussion of Said’s work and the beginning of the discussion of Foucault’s notion of discourse and of poststructuralist ideas of the ‘Other’. -- also discusses Levinas and swipes at Rorty -- comments have a useful framing of Foucault and "power"
poststructuralist  postmodern  post-colonial  orientalism  power  discourse  epistemology-social  relativism  Foucault  Rorty 
may 2014 by dunnettreader
Ann R. Tickamyer - Between Modernism and Postmodernism: Lenski's "Power and Privilege" in the Study of Inequalities | JSTOR: Sociological Theory, Vol. 22, No. 2 (Jun., 2004), pp. 247-257
Special issue - Religion, Stratification, and Evolution in Human Societies: Essays in Honor of Gerhard E. Lenski -- Gerhard Lenski's classical work on stratification, "Power and Privilege", was an effort to reconcile and to synthesize different approaches to inequality incorporated into the grand theories of the day. It anticipated a variety of developments in the theoretical and empirical understanding of inequalities. These include recognition of the multiplicity of inequalities; emphasis on race, class, gender, and other sources and systems of domination and subordination; and the intersection of these factors in complex patterns to create different standpoints and life consequences. The result was ground-breaking work that underscored the multidimensionality of stratification systems, the variability of their influences, and the notion that their intersection in itself has implications beyond the sum of component parts. In these ways his work foreshadowed the possibilities of finding common ground between modern and postmodern perspectives, to make Lenski the last grand theorist of modernity and a forerunner of postmodern theories of inequality.
article  jstor  intellectual_history  social_theory  structure  status  inequality  feminism  post-colonial  postmodern  power  power-symbolic  classes  race  gender  stratification  cultural_capital  cultural_authority  downloaded  EF-add 
may 2014 by dunnettreader
Terry Eagleton - The Contradictions of Postmodernism | JSTOR: New Literary History, Vol. 28, No. 1 (Winter, 1997), pp. 1-6
Culture or historicism or the marginalized aren't inherently radical left - as likely to be appropriated or constituted by reactionaries -- culturisn as reductionist as biologism etc. -- downloaded pdf to Note
article  jstor  20thC  21stC  social_theory  culture  cultural_history  new_historicism  New_Left  postmodern  post-colonial  conservatism  culture_wars  Marxist 
february 2014 by dunnettreader
Herman Siemens and Gary Shapiro - Special Section Introduction: What Does Nietzsche Mean for Contemporary Politics and Political Thought? | JSTOR: Journal of Nietzsche Studies, No. 35/36 (SPRING-AUTUMN 2008), pp. 3-8
Guest Editors' Introduction: What Does Nietzsche Mean for Contemporary Politics and Political Thought?(pp. 3-8) Herman Siemens and Gary Shapiro. *--* (1) Beyond Peoples and Fatherlands: Nietzsche's Geophilosophy and the Direction of the Earth (pp. 9-27) Gary Shapiro. *--* (2) Nietzsche and the Neoconservatives: Fukuyama's Reply to the Last Man (pp. 28-47) Haroon Sheikh. *--* (3) (downloaded) Nietzsche and the Political: Tyranny, Tragedy, Cultural Revolution, and Democracy (pp. 48-66) Tracy B. Strong. *--* (4) The Innocence of Victimhood Versus the "Innocence of Becoming": Nietzsche, 9/11, and the "Falling Man" (pp. 67-85) Joanne Faulkner *--* (book review) Nietzsche's Political Skepticism by Tamsin Shaw (pp. 177-179) - Review by: Saul Tobias. *--* (long book review) Nietzsche and the Political. Thinking the Political series by Daniel W. Conway (pp. 207-216) - Review by: Herman Siemens [both Conway and Siemens are contributors to the special section]
journal  article  books  reviews  jstor  political_philosophy  intellectual_history  19thC  Germany  Nietzsche  globalization  political_economy  political_culture  Strauss  mass_culture  nationalism  nation-state  territory  Europe  Eurocentrism  post-colonial  downloaded  EF-add 
february 2014 by dunnettreader
Olakunle George - Modernity and the Promise of Reading | JSTOR: Diacritics, Vol. 25, No. 4 (Winter, 1995), pp. 71-88
Didn't download -- interesting on Adorno re the essay as critique -- purpose to put Adorno and Taylor in dialogue with an African poet. Looking at postcolonial as needing more than an affirmative to counter the negative images from colonialism. Eurocentrism isn't an ethnic superiority complex but the conditions of global capital social relations.
article  jstor  social_theory  lit_crit  modernity  Eurocentrism  post-colonial  Adorno  Taylor_Charles  Africa  multiculturalism  EF-add 
february 2014 by dunnettreader
Stanley Aronowitz - The End of Political Economy | JSTOR: Social Text, No. 2 (Summer, 1979), pp. 3-52
Written at end of 1970s seeing a "crisis of capitalism" that abandonment of political economy left social scientists, historians etc bereft of a way to think about current state of affairs including US foreign policy, neo-colonialism and so forth. Interesting for how political economy was lost than for leftist Cold War views. -downloaded pdf to Note
article  jstor  social_theory  intellectual_history  political_economy  social_sciences-post-WWII  Cold_War  economic_theory  Keynesianism  conservatism  post-colonial  Marxism  US_foreign_policy  capitalism  downloaded  EF-add 
january 2014 by dunnettreader
AHR Forum: Geoff Eley's "A Crooked Line: From Cultural History to History of Society" (2005) | JSTOR: The American Historical Review, Vol. 113, No. 2, Apr., 2008
Eley dismayed by cultural turn from social history. One article by William Sewell who isn't eager to return to the "totalizing" ambitions of social history. A South Asia historian agrees that important things are lost with cultural_history dominating -- particularly comparative, scale (spatial and temporal) and subjects especially important for postcolonial, eg political economy.
journal  article  jstor  historiography  20thC  21stC  social_history  cultural_history  postmodern  post-colonial  EF-add 
january 2014 by dunnettreader
Eurozine - The climate of history: Four theses - Dipesh Chakrabarty
First published in Critical Inquiry 35 (Winter 2009) -- I realized that all my readings in theories of globalization, Marxist analysis of capital, subaltern studies, and postcolonial criticism over the last twenty-five years, while enormously useful in studying globalization, had not really prepared me for making sense of this planetary conjuncture within which humanity finds itself today. The change of mood in globalization analysis may be seen by comparing Giovanni Arrighi's masterful history of world capitalism, The Long Twentieth Century (1994), with his more recent Adam Smith in Beijing (2007), which, among other things, seeks to understand the implications of the economic rise of China. The first book, a long meditation on the chaos internal to capitalist economies, ends with the thought of capitalism burning up humanity "in the horrors (or glories) of the escalating violence that has accompanied the liquidation of the Cold War world order". It is clear that the heat that burns the world in Arrighi's narrative comes from the engine of capitalism and not from global warming. By the time Arrighi comes to write Adam Smith in Beijing, however, he is much more concerned with the question of ecological limits to capitalism. That theme provides the concluding note of the book, suggesting the distance that a critic such as Arrighi has travelled in the thirteen years that separate the publication of the two books. If, indeed, globalization and global warming are born of overlapping processes, the question is, How do we bring them together in our understanding of the world?
21stC  historiography  postmodern  post-colonial  globalization  global_system  capitalism  climate 
september 2013 by dunnettreader
Hamid Dabashi: Can non-Europeans think? - Al Jazeera English - Jan 2013
What happens with thinkers who operate outside the European philosophical 'pedigree'?

Hamid Dabashi is the Hagop Kevorkian Professor of Iranian Studies and Comparative Literature at Columbia University in New York. Among his most recent books is The World of Persian Literary Humanism (2012).
philosophy  post-colonial  lit_crit 
june 2013 by dunnettreader
Red Tape: Akhil Gupta on bureaucracy and poverty in India | India at LSE
He rejects the argument that chronic poverty is a legacy of the colonial state that the post-colonial state is fated to try to eradicate. Instead, Gupta points to political, administrative and judicial inaction that prevents poor Indians from accessing basic necessities such as food and shelter. This inaction – which Gupta reframes as structural violence – allows poverty to become normal and invisible.

the structural violence of poverty as a form of killing by the state—an active process rather than a passive one of ‘allowing to die’. A series of observations helped explain this theorisation. To start, Gupta pointed out that structural violence in the form of poverty persists despite the fact that the Indian poor are not excluded by the state—exclusion being a basis for violence according to Giorgio Agamben’s use of the homo sacer concept. Paradoxically, in India, the poor are included in the democratic process and are, in fact, a central part of the system.

Gupta also tackled the question of why widespread poverty and resultant malnourishment and morbidity have not been addressed more aggressively by the Indian state and civil society. Using the Foucauldian concept of biopower, Gupta argued that poverty in India has been normalised through its documentation in various statistical projects. Once normalised as a feature of the population, deaths from poverty are no longer seen as violations – whether of law, justice, ethics or the constitution – and are thus not punished.
books  India  poverty  nation-state  governance  development  clientelism  bureaucracy  post-colonial 
june 2013 by dunnettreader

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