Corruption in liberaldemocracies: a case
study of Italy
This chapter takes Italy as a case study of corruption in liberaldemocracies. A case study is the study of an entity – a country, a person, an
institution or whatever it happens to be – that is carried out not for its
own sake but because ‘it has significance beyond its boundaries’ (Hague,
Harrop and Breslin, 1998: 275). It is carried out because the entity in
question is taken to be an example of some larger category of entities so
that studying it can help us to throw light on – develop
Vietnamese anti-colonialism and the
Personalist critique of capitalism and
Personalism: Between capitalism and communism
The stateless conception of communism espoused by the leaders of the
early Republic was partly derived from the philosophy of Personalism,
developed by the French philosopher, Emmanuel Mounier. This philosophy, which is commonly treated in a cursory manner in the historical
scholarship on the war, was widely dismissed by US officials as “muddleheaded” and “vague,”1 a “mish-mash of ideas
that if what is being created is a liberaldemocracy then some tolerance and acceptance of difference in private lifestyles is generally taken as read. No one has to view others’ behaviour as desirable or morally acceptable, but generally democracies do not criminalise or discriminate against those with other lifestyles except where they harm others. Against this, Orthodox church leaders would have suggested that all societies engage in processes of moral ‘boundary maintenance’ and that an individualistic focus on the right to free expression was not easily
The book addresses late-Soviet and post-Soviet art in Armenia in the context of turbulent social, political and cultural transformations in the late 1980s, throughout the 1990s and in early 2000s through the aesthetic figure of the ‘painterly real’ and its conceptual transformations. It explores the emergence of ‘contemporary art’ in Armenia from within and in opposition to the practices, aesthetics and institutions of Socialist Realism and National Modernism. The book presents the argument that avant-garde art best captures the historical and social contradictions of the period of the so-called ‘transition,’ especially if one considers ‘transition’ from the perspective of the former Soviet republics that have been consistently marginalized in Russian- and East European-dominated post-Socialist studies. Throughout the two decades that encompass the chronological scope of this work, contemporary art has encapsulated the difficult dilemmas of autonomy and social participation, innovation and tradition, progressive political ethos and national identification, the problematic of communication with the world outside of Armenia’s borders, dreams of subjective freedom and the imperative to find an identity in the new circumstances after the collapse of the Soviet Union. This historical study outlines the politics (liberal democracy), aesthetics (autonomous art secured by the gesture of the individual artist), and ethics (ideals of absolute freedom and radical individualism) of contemporary art in Armenia. Through the historical investigation, a theory of post-Soviet art historiography is developed, one that is based on a dialectic of rupture and continuity in relation to the Soviet past. As the first English-language study on contemporary art in Armenia, the book is of prime interest for artists, scholars, curators and critics interested in post-Soviet art and culture and in global art historiography.
This book examines the contribution of different Christian traditions to the waves of democratisation that have swept various parts of the world in recent decades, offering an historical overview of Christianity's engagement with the development of democracy, before focusing in detail on the period since the 1970s. Successive chapters deal with: the Roman Catholic conversion to democracy and the contribution of that church to democratisation; the Eastern Orthodox ‘hesitation’ about democracy; the alleged threat to American democracy posed by the politicisation of conservative Protestantism; and the likely impact on democratic development of the global expansion of Pentecostalism. The author draws out several common themes from the analysis of these case studies, the most important of which is the ‘liberal-democracy paradox’. This ensures that there will always be tensions between faiths which proclaim some notion of absolute truth and political order, and which are also rooted in the ideas of compromise, negotiation and bargaining.
This book looks at India in the context of a globalized world. It starts by looking at the history of Indian civilization, exploring the roots of Indian identity and highlighting processes such as foreign invasions, foreign trade, cultural imperialism, colonial rule and the growth of Indian nationalism. The founding fathers wanted India to be a liberal democracy and the values enshrined in the constitution were expected to form the basis of a society more in tune with the modern world. The book examines the gradual democratization of Indian politics. Cultural and ethnic divisions in Indian society are examined in depth, as are the problems that have prevented economic development and stood in the way of economic liberalization. The history of India's integration into the global economy is considered, and the opportunities available to the country in the early years of the twenty-first century are detailed. Alternative approaches to the development of the country, such as those put forward by Gandhi, are discussed, and the final chapters consider the Indian government's perception of the Indian diaspora, as well as the changing priorities reflected in India's foreign policy since 1947.
, the collapse of the Soviet Union
represented a final victory for Western liberaldemocracy – an unexpected Hegelian
denouement in the knotweed of History. Their euphoria – albeit short-lived –
provided the entrance music for a new ethical order, constructed by the US, with a basis in
liberal humanitarian norms. Without any direct and immediate threat to its hegemony, the US
merged its geostrategy with a humanitarian ethics. In 1991, after the Gulf War, the US invaded
Iraq in the name of humanitarian concern. The following year, to the
deregulation of markets and frontiers and its conceited attempts to
universalise liberaldemocracy and human rights. And it will also pose an existential threat to
liberal humanitarian institutions, which have depended on the financial and political capital of
Far from promoting a final and permanent peace, the new security strategy situates the US in an
inter-state system in which war is possible at any time, in any location, with any rival, enemy
or former ally. How might we explain this apparent shift in American strategy?
A growing number
This book addresses the relationship between human rights and religion. The original blurb for the Oxford Amnesty Lectures of 2008 invited speakers and audiences to ponder arguments for the God-given source of human rights. The book explains how biblical inspiration (both Old and New Testament) fuelled the anti-slavery protests and later the civil rights movement in the United States. It develops the particular relevance, for arguments over human rights within Islam, of the writings of the medieval philosopher Muhammad al-Ghazali who justified an openness towards constructive engagement with other traditions. The book shows where the philosophical worldviews that inform the religion of Islam and the rights discourse may be distant from each other. It illustrates the challenge of taking the real world of human practice seriously while avoiding simplistic arguments for pluralism or relativism. The book focuses on Simon Schama's evocation of the religious fervour which helped feed the long struggles for liberation among American slave communities. It discusses the understanding of human rights in the Roman Catholic tradition. The book also shows that the Christian experience of Pentecost and what it means to learn to speak as well as understand another's language, is a continuing resource God has given the church to sustain the ability to suffer as well as respond to those who suffer for the long haul. The book argues that moral progress consists in the universalisation of Western liberal democracy with its specific understanding of human rights.
In 2002, the French party system seems to be demonstrating a fluidity, if not outright instability, equal to any period in the Fifth Republic's history. This book explores the extent to which this represents outright change and shifts within a stable structure. Portrayals of French political culture point to incivisme, individualism and a distrust of organizations. The book focuses on three fundamental political issues such as 'politics', 'power' and 'justice', which appear in almost all political discussions and conflicts. It identifies different 'types' of state in political theory and looks at the major challenges to practical state sovereignty in the modern world. Discussing the concept of the nation in the United Kingdom, the book identifies both cultural and political aspects of nationhood. These include nation and state; race and nation; language and the nation; religion and national identity; government and nation; common historical and cultural ties; and a sense of 'nationhood'. Liberal democracy, defensive democracy and citizen democracy/republican democracy are explained. The book also analyses John Stuart Mill's and Isaiah Berlin's views on 'negative' and 'positive' freedom. Conservatism is one of the major intellectual and political strains of thought in Western culture. Liberalism has become the dominant ideology in the third millennium. Socialism sprang from the industrial revolution and the experience of the class that was its product, the working class. Events have made 'fascism' a term of political abuse rather than one of serious ideological analysis. Environmentalism and ecologism constitute one of the most recent ideological movements.