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Political Ideas (political + idea)
Selected AbstractsThinking in Tanks: The Changing Ecology of Political IdeasTHE POLITICAL QUARTERLY, Issue 2 2006GEOFF MULGAN First page of article [source] The State of Christendom: history, political thought and the Essex circle*HISTORICAL RESEARCH, Issue 213 2008Alexandra Gajda The State of Christendom, published in 1657, is a forgotten Elizabethan treatise, and a significant but neglected work of late Elizabethan scholarship and political thought. It is argued that the treatise was authored by members of the circle of Robert Devereux, second earl of Essex in the mid fifteen-nineties, and that it reflects the political and scholarly concerns of Essex and his followers, especially Anthony Bacon, and their engagement with Catholic politics and polemic. The scholarly methodology of the author and the political arguments of the treatise are analysed, in particular the author's interest in tyranny and the remedies for the restraint of tyrants, which shed light on the contexts that shaped the discussion of political ideas in late Elizabethan England and the mental world of the Essex circle. [source] The Republics of Ideas: Venice, Florence and the Defence of Liberty, 1525,1530HISTORY, Issue 279 2000Stephen D. Bowd The sixteenth century has often been regarded as a crucial period in the history of political events in Italy, and in the history of political ideas. The contributions of Florence and Venice to this process have long been acknowledged. Florentine admiration for the Venetian political system reflected internal political instability in the former city. The evidence for Venetian-Florentine contacts, and for a Venetian concern or admiration for Florence has been less noted. This article aims to show that there is evidence that Venetian concern for the defence of republican liberty after 1525 was allied to an awareness of Florentine political events and their significance for Venetian political practices. This awareness was stimulated by the pressure of imperial intervention on the peninsula after 1525. Florence and Venice were allies under the treaty of Cognac, and diplomats in both cities articulated a concern for republican libertas in Italy and an antipathy towards imperial rule. The work of Gasparo Contarini can be placed in this context, and as a result the critical point in the development of his arguments about Venetian political stability can be placed in the 1520s rather than in the years around 1509. The politics and political ideas of both cities were therefore developed in a wider context than has hitherto been supposed. [source] Political Theology, Anthropomorphism, and Person-hood of the State: The Religion of IR,INTERNATIONAL POLITICAL SOCIOLOGY, Issue 3 2009Mika Luoma-aho In this article I identify international relations as a form of religion. My identification takes two epistemological paths. The first one has been cleared by political theologians such as Carl Schmitt, who teach that "secular" political ideas not only have a divine origin, but also structural identity with Christian theology. I will clear the second path with help from a cognitive theory of religion that identifies anthropomorphism as a defining criterion of religion. International relations is a religion, because it is a system of thought that takes the metaphorical image of the personified, embodied state more seriously than other, more idiosyncratic forms of anthropomorphism. What we have in academic IR is, thus, a theology that works to generalize and systematize this religious image into a disciplinary form. [source] Migrants as transnational development agents: an inquiry into the newest round of the migration,development nexusPOPULATION, SPACE AND PLACE (PREVIOUSLY:-INT JOURNAL OF POPULATION GEOGRAPHY), Issue 1 2008Thomas Faist Abstract Migrant networks and organisations have emerged as development agents. They interact with state institutions in flows of financial remittances, knowledge, and political ideas. In the discursive dimension, the new enthusiasm on the part of OECD states and international organisations, such as the World Bank, for migrant remittances, migrant associations and their role in development, is a sign of two trends which have coincided. Firstly, community as a principle of development has come to supplement principles of social order such as the market and the state. Secondly, in the current round of the migration,development nexus, migrants in general and transnational collective actors in particular have been constituted by states and international organisations as a significant agent. In the institutional dimension, agents such as hometown associations, networks of businesspersons, epistemic networks and political diasporas have emerged as collective actors. These formations are not unitary actors, and they are frequently in conflict with states and communities of origin. The analysis concludes with reflections of how national states structure the transnational spaces in which non-state actors are engaged in cross-border flows, leading towards a tight linkage between migration control, immigrant incorporation and development cooperation. Copyright © 2007 John Wiley & Sons, Ltd. [source] Islamism and Western Political ReligionsRELIGION COMPASS (ELECTRONIC), Issue 6 2009Hendrik Hansen The political ideas of Islamism as they have been formulated by Hassan al-Banna and Sayyid Qutb share a number of striking similarities with Western political religions like Communism and National Socialism, in particular the radical dualist interpretation of history and the understanding of politics as a struggle against evil. However, the concept of political religions as it has been elaborated by Voegelin and further developed by Gentile implies the deification of a secular entity. Thus, if political religions are defined as being based on secularism, this concept seems to be inappropriate for the analysis of Islamism. This paper investigates whether this interpretation is correct and whether the concept of ,politicised religions' should be considered more useful for the analysis of Islamism. It gives an overview of the concepts of political and politicised religions and of the political ideas of Islamism based on the writings of Hassan al-Banna and Sayyid Qutb. The theses are that (1) both ,fundamentalism' and ,politicised religions' are misleading concepts for a comparison of their political theories with Western political religions; and (2) the concept of political religions is indeed applicable to Islamism, if we arrive at the understanding that not secularism but the radicalisation of the friend,foe-distinction and the understanding of politics as a purge of evil from the world ought to be considered its central themes. [source] Tony Crosland as I Knew HimTHE POLITICAL QUARTERLY, Issue 2 2010BRYAN MAGEE Anthony Crosland is the outstanding revisionist in the history of the British Labour party and is often said to have been its most influential thinker since the Second World War. His unusual personality is evaluated in relation not only to his political ideas but also to his personal career. [source] Theory, Ideology, Rhetoric: Ideas in Politics and the Case of ,Community' in Recent Political DiscourseBRITISH JOURNAL OF POLITICS & INTERNATIONAL RELATIONS, Issue 1 2007Steve Buckler The article develops and applies a framework for examining the way in which ideas figure and re-figure in political discourse. The framework identifies three ,levels' of discourse: theory, ideology and rhetoric. These are distinguished by reference to the differing performative conditions pertaining at each level, which in turn explain differing styles and modalities. The framework allows a multilayered examination of political ideas, employing an analysis at one level in order to illuminate another. The framework is then applied to the case of the idea of community as it has figured in recent British political discourse and allows an elucidation of the ideological adaptations and rhetorical strategies in which the idea has featured. The analysis reveals the discursive complexities attaching to the use of ideas in politics. [source] The political thought of Isaiah BerlinBRITISH JOURNAL OF POLITICS & INTERNATIONAL RELATIONS, Issue 1 2002Dunchan Kelly Typically evaluated for the merits or otherwise of his famous account of ,value pluralism', Isaiah Berlin's more general political thought is less often discussed. However, broader reflection sheds light on three crucial elements necessary for a proper understanding of Berlin's work. First, it shows the importance and context of his analysis of Marx and Marxism in providing the basis for his distinction between pluralism and monism. Secondly, through his criticisms of Marxism, Berlin's political sympathy for a moderate nationalism, something also reflected in his personal considerations regarding Jewish identity, can more easily be gauged. Thirdly, and in conclusion, a combination of this political preference and the ,pluralism,monism' dichotomy offers an explanation as to why Berlin wrote the history of political ideas as he did. [source] Provisions Made for Prosperity and Affluence: Karl Sigmund Franz Freiherr von Stein zum Altenstein and the Establishment of the Gärtnerlehranstalt in PrussiaCENTAURUS, Issue 1 2007Björn Brüsch Taking three different case studies, the paper sets out to demonstrate the importance of the garden in land improvement, and how this interest resulted in the foundation of an institution for the specific training and instruction of gardeners. Not only was this Königliche Gärtnerlehranstalt (Royal Gardener's Institute), along with the Royal Botanical Garden and the Society for the Advancement of Horticulture in the Royal Prussian states, seen as an outstanding centre for the improvement of the Prussian landscape, it also combined practical theoretical, and scientific instruction. Merging agrarian and horticultural utility with beautiful gardens, it was aimed at the scientific schooling of land cultivators and experts of plant culture so providing technical support for those industries dedicated to garden culture. Copying the magnificent example of the Parisian Jardin des plantes not only was the garden regarded as a place in which the state's affluence and prosperity was rooted, it also combined cameralistic as well as the scientific and political ideas of the time. The gardener became part of the agrarian political economy. [source] | ||||||||||||||||||||||