scholarly journals My byli na etikh voinakh : Svidetel’stva Uchastnikov Sobytii 1989-2000 [We were in those wars : Witnesses of survivors of military conflicts of 1989-2000], Sankt-Petersburg, Zvezda (with the support of Soros Foundation « Open Society »). Comp. by Ia.

Author(s):  
Amandine Regamey
2005 ◽  
Vol 35 (139) ◽  
pp. 247-266 ◽  
Author(s):  
Hans-Jürgen Bieling

Recent theoretical conceptions of imperialism may be useful correctives against idealising and harmonising views of international interdependency and co-operation. Analytically, however, they are not necessarily helpful. In terms of the EU, they do not really comprehend its particular international role. Despite improved financial and military capacities, the EU represents not yet an imperial power. Instead, it still pursues a rather hegemonic foreign policy approach due to internal economic restrictions, fragmented political sovereignty and the historical experiences of beneficial economic and political co-operation after World War II. Eventually, however, it remains an open question, whether the multilateralist, law-based and co-operative posture of the EU will prevail even under conditions of economic crisis and further military conflicts in the adjacent neighbourhood.


2016 ◽  
Vol 10 (3) ◽  
pp. 352-366 ◽  
Author(s):  
Bruce Baugh

In Bergsonism, Deleuze refers to Bergson's concept of an ‘open society’, which would be a ‘society of creators’ who gain access to the ‘open creative totality’ through acting and creating. Deleuze and Guattari's political philosophy is oriented toward the goal of such an open society. This would be a democracy, but not in the sense of the rule of the actually existing people, but the rule of ‘the people to come,’ for in the actually existing situation, such a people is ‘lacking’. When the people becomes a society of creators, the result is a society open to the future, creativity and the new. Their openness and creative freedom is the polar opposite of the conformism and ‘herd mentality’ condemned by Deleuze and Nietzsche, a mentality which is the basis of all narrow nationalisms (of ethnicity, race, religion and creed). It is the freedom of creating and commanding, not the Kantian freedom to obey Reason and the State. This paper uses Bergson's The Two Sources of Morality and Religion, and Deleuze and Guattari's Kafka: For a Minor Literature, A Thousand Plateaus and What is Philosophy? to sketch Deleuze and Guattari's conception of the open society and of a democracy that remains ‘to come’.


Author(s):  
Gerald Gaus

This book lays out a vision for how we should theorize about justice in a diverse society. It shows how free and equal people, faced with intractable struggles and irreconcilable conflicts, might share a common moral life shaped by a just framework. The book argues that if we are to take diversity seriously and if moral inquiry is sincere about shaping the world, then the pursuit of idealized and perfect theories of justice—essentially, the entire production of theories of justice that has dominated political philosophy for the past forty years—needs to change. Drawing on recent work in social science and philosophy, the book points to an important paradox: only those in a heterogeneous society—with its various religious, moral, and political perspectives—have a reasonable hope of understanding what an ideally just society would be like. However, due to its very nature, this world could never be collectively devoted to any single ideal. The book defends the moral constitution of this pluralistic, open society, where the very clash and disagreement of ideals spurs all to better understand what their personal ideals of justice happen to be. Presenting an original framework for how we should think about morality, this book rigorously analyzes a theory of ideal justice more suitable for contemporary times.


2019 ◽  
Vol 22 (4) ◽  
pp. 125-148
Author(s):  
Daniel Dobiaš ◽  
Soňa Dobiašová
Keyword(s):  

The global drug trade and its associated violence, corruption, and human suffering create global problems that include political and military conflicts, ethnic minority human rights violations, and stresses on economic development. Drug production and eradication affects the stability of many states, shaping and sometimes distorting their foreign policies. External demand for drugs has transformed many indigenous cultures from using local agricultural activity to being enmeshed in complex global problems. Dangerous Harvest presents a global overview of indigenous peoples' relations with drugs. It presents case studies from various cultural landscapes that are involved in drug plant production, trade, and use, and examines historical uses of illicit plant substances. It continues with coverage of eradication efforts, and the environmental impact of drug plant production. In its final chapter, it synthesizes the major points made and forecasts future directions of crop substitution programs, international eradication efforts, and changes in indigenous landscapes. The book helps unveil the farmer, not to glamorize those who grow drug plants but to show the deep historical, cultural, and economic ties between farmer and crop.


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