This book provides an analysis of one of the ancient world's foremost political realists, Kautilya. Kautilya's treatise Arthashastra stands as one of the great political books of the ancient world, its ideas on the science of politics strikingly similar to those of Thucydides, Machiavelli, Hobbes, Clausewitz, and even Sun Tzu. The author's commentary on Kautilya's text draws out the essential realist arguments for modern political analysis and demonstrates the continued relevance of Kautilya's work to modern Indian strategic thinking and our understanding of the relationship between politics and economics. Striking a balance between textual analysis and secondary scholarship, this work contributes to the study of ancient Indian history, Eastern political thought, and international relations.
Ch. 10 (pp. 381-454), "Fromm, Neumann, and Arendt: Three Early Interpretations of Nazi Germany", discusses the views of Franz Neumann and Hannah Arendt on Nazi antisemitism. Neumann, in his "Behemoth" (1942), stated that the Nazis needed a fictitious enemy in order to unify the completely atomized German society into one large "Volksgemeinschaft". The terrorization of Jews was a prototype of the terror to be used against other peoples. Arendt contends in "The Origins of Totalitarianism" (1951) that it was imperialism which brought about Nazism, Nazi antisemitism, and the Holocaust. Totalitarianism is nothing but imperialism which came home. Insofar as imperialism transcends national boundaries, racism may be very helpful for it, because racism proposes another principle to define the enemy. Jews and other ethnic groups (e.g. Slavs) became easy targets as groups whose claims clashed with those of the expanding German nation. Terror is the essence of totalitarianism, and extermination camps were necessary for the Nazis to prove the omnipotence of their regime and their capability of total domination.
Tocqueville's Road Map is a long overdue addition to Tocqueville scholarship that will find an audience among scholars of political thought and history."--Jacket.
Ch. 10 (pp. 381-454), "Fromm, Neumann, and Arendt: Three Early Interpretations of Nazi Germany", discusses the views of Franz Neumann and Hannah Arendt on Nazi antisemitism. Neumann, in his "Behemoth" (1942), stated that the Nazis needed a fictitious enemy in order to unify the completely atomized German society into one large "Volksgemeinschaft". The terrorization of Jews was a prototype of the terror to be used against other peoples. Arendt contends in "The Origins of Totalitarianism" (1951) that it was imperialism which brought about Nazism, Nazi antisemitism, and the Holocaust. Totalitarianism is nothing but imperialism which came home. Insofar as imperialism transcends national boundaries, racism may be very helpful for it, because racism proposes another principle to define the enemy. Jews and other ethnic groups (e.g. Slavs) became easy targets as groups whose claims clashed with those of the expanding German nation. Terror is the essence of totalitarianism, and extermination camps were necessary for the Nazis to prove the omnipotence of their regime and their capability of total domination.
Tocqueville's Road Map is a long overdue addition to Tocqueville scholarship that will find an audience among scholars of political thought and history."--Jacket.
The Strange Liberalism of Alexis de Tocqueville places Tocqueville's political though in the context of his time and place, and shows why his ideas defy easy classification. Responding to the twentieth-century tendency to impose anachronistic political categories on Tocqueville, Roger Boesche reminds us that like Stendhal, Balzac, Hugo, Lamartine, Flaubert, and other writers of his generation, he was a nineteenth-century Frenchman reacting to contemporary French concerns, aspirations, and anxieties.
This book provides an analysis of one of the ancient world's foremost political realists, Kautilya. Kautilya's treatise Arthashastra stands as one of the great political books of the ancient world, its ideas on the science of politics strikingly similar to those of Thucydides, Machiavelli, Hobbes, Clausewitz, and even Sun Tzu. The author's commentary on Kautilya's text draws out the essential realist arguments for modern political analysis and demonstrates the continued relevance of Kautilya's work to modern Indian strategic thinking and our understanding of the relationship between politics and economics. Striking a balance between textual analysis and secondary scholarship, this work contributes to the study of ancient Indian history, Eastern political thought, and international relations.
When young children first begin to ask 'why?' they embark on a journey with no final destination. The need to make sense of the world as a whole is an ultimate curiosity that lies at the root of all human religions. It has, in many cultures, shaped and motivated a more down to earth scientific interest in the physical world, which could therefore be described as penultimate curiosity. These two manifestations of curiosity have a history of connection that goes back deep into the human past. Tracing that history all the way from cave painting to quantum physics, this book (a collaboration between a painter and a physical scientist that uses illustrations throughout the narrative) sets out to explain the nature of the long entanglement between religion and science: the ultimate and the penultimate curiosity.
It is difficult to create a free society but even more difficult to sustain that free society over time. We want to sustain the esssential elements of a free society, but at the same time, we must recognize that the world is always changing. How, then, to adjust to changes and to improve what we have, without losing sight of core values, is our focus in Sustaining A Free Society. The book first outlines in practical real-world terms fifteen conditions that must be in place to sustain a free society. One critical condition given extended consideration is the need for a long-term time perspective. Conditions do not exist in the abstract: they are created by people and the choices we make. Thus we need to consider the roles and responsibilities of those involved in a free a society: citizens and those they choose as leaders. We are not born knowing our responsibilities as citizens and leaders: these matters have to be learned. Sustaining a Free Society moves to a consideration of the role schools must play in ensuring that future generations know and value a free society and are prepared to in turn assume their responsibilities.
Reflecting the versatility of the author's science and the depth of his experience, Application of Solution Protein Chemistry to Biotechnology explores key contributions that protein scientists can make in the development of products that are both important and commercially viable, and provides them with tools and information required for successfu
A succinct and penetrating analysis of one of the ancient world's foremost political realists, Chanakya aka Kautilya, Kautilya: The First Great Political Realist draws out the essential arguments from his Arthashastra, one of the greatest political treatises of all time. The ideas elaborated in the Arthashastra are strikingly similar to those of Thucydides, Machiavelli, Hobbes, Clausewitz, and even Sun Tsu. Roger Boesche's excellent commentary on Kautilya's voluminous text demonstrates the continued relevance of Kautilya's work to modern Indian strategic thinking and our understanding of the relationship between politics and economics.
Based on the highly successful A History of World Societies, Understanding World Societies: A Brief History combines innovative pedagogy with a manageable regional and comparative approach to capture students' interest in the everyday life of the past. Abridged by 25%, the narrative is paired with distinctive pedagogy, designed to help students focus on significant developments as they read and review. An innovative end-of-chapter study guide helps students master key facts and move towards synthesis.
In 1988, the renowned sociologist Pierre Bourdieu and the leading historian Roger Chartier met for a series of lively discussions that were broadcast on French public radio. Published here for the first time, these conversations are an accessible and engaging introduction to the work of these two great thinkers, who discuss their work and explore the similarities and differences between their disciplines with the clarity and frankness of the spoken word. Bourdieu and Chartier discuss some of the core themes of Bourdieu’s work, such as his theory of fields, his notions of habitus and symbolic power and his account of the relation between structures and individuals, and they examine the relevance of these ideas to the study of historical events and processes. They also discuss at length Bourdieu’s work on culture and aesthetics, including his work on Flaubert and Manet and his analyses of the formation of the literary and artistic fields. Reflecting on the differences between sociology and history, Bourdieu and Chartier observe that while history deals with the past, sociology is dealing with living subjects who are often confronted with discourses that speak about them, and therefore it disrupts, disconcerts and encounters resistance in ways that few other disciplines do. This unique dialogue between two great figures is a testimony to the richness of Bourdieu’s thought and its enduring relevance for the humanities and social sciences today.
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