Search results

Purpose
When sectoral shocks hit a large, regionally heterogeneous economy, it is likely that regions with sectoral specialization will be affected in different ways. In these cases, it might be optimal for the country to decentralize the currency into a number of regional currencies, thus allowing for differentiated monetary policy. The paper aims to discuss these issues.


Design/methodology/approach
The author explicates the potential benefits and costs to decentralization. The author also highlights characteristics that should be satisfied in order to consider multiple currencies. This paper uses a theoretical and empirical model to test if the USA contains regional optimal currency areas. The author tests five potential divisions of the states into monetary subunions.


Findings
One of these divisions is proven to result in higher welfare (a 2 percent increase) than the status quo national monetary union. Thus, the USA is not an optimal currency area, and monetary decentralization could be a feasible and welfare-improving option for future policy.


Originality/value
There have been no previous studies of monetary divisions. Given the importance of fiscal decentralization, it is important to also understand the implications of monetary decentralization.

In her philosophical writings, Simone de Beauvoir argues our existence is defined by an inability to possess an objective understanding of our being. This fundamental ambiguity turns us towards a process of having-to-be – a series of attempts to define who we wish to become and the world we wish to establish. Through a reading of Beauvoir's novel, The Mandarins, I produce an outline of the political subject and a philosophy of political- ethical action that properly navigates this ambiguity. By committing to utopian political projects that aim at universalizing the conditions for collective self-emancipation, the political subject engages in political-ethical action that is a total manifestation of having- to-be at the same time as being. ; October 2011

Morgenthau's critique of ethical theory. Morgenthau's critique of human nature. Morgenthau's positive account of human nature. Defending Morgenthau's 'Tragic Understanding'. ; Morgenthau's critique of ethical theory. Morgenthau's critique of human nature. Morgenthau's positive account of human nature. Defending Morgenthau's 'Tragic Understanding'. ; LUISS PhD Thesis

Frontmatter -- Contents -- Acknowledgements -- Introduction -- 1. Opening -- 2. The Meaning of Time in the Moral World -- 3. Fate and Character -- 4. Towards a Critique of Violence -- 5. Theological-Political Fragment -- 6. On the Concept of History -- Appendices -- A. Boredom and Distraction: The Moods of Modernity -- B. Benjamin and the Baroque: Posing the Question of Historical Time -- C. The Illusion of the Future: Notes on Benjamin and Freud -- Bibliography -- Index

Contents -- Acknowledgments -- Introduction -- Chapter 1. Toward the Unconditioned:Kant, Epicurus and Glückseligkeit -- 1. -- Chapter 2. Arendt and the Time of the Pardon -- 1. -- 2. -- 3. -- 4. -- Chapter 3. Kant, Evil, and the Unconditioned -- 1. -- 2. -- 3. -- 4. -- Chapter 4. Judgment after Derrida -- 1. -- 2. -- 3. -- 4. -- Notes -- Bibliography -- Index

The work of Jean-Francois Lyotard signals the return of judgement to the centre of philosophical concerns. This collection of papers is the first devoted to his work and provides an estimation and critique of his writings, and included Lyotard's important essay on Sensus Communis

In Capitalism, Alienation and Critique, part of the development of Asger
S?rensen?s overall argument is a disagreement with Georges Bataille. The
crux of the argument is that Bataille?s thinking - especially his conception
of subjectivity - is ?apolitical?. The aim of this paper is to investigate
the force of this claim. What does it mean for a position - albeit a
philosophical one - to be ?apolitical??

The aim of this paper, which more generally is a contribution to political theology, is to show in what way the conception of peace in Nicholas of Cusa's De Pace Fidei is dependent upon a specific philosophical anthropology. Within it any link between human being and law is replaced by the subject of faith. Central to the argument is demonstrating the ways in which this anthropological position is necessarily interarticulated with the larger metaphysical positions that are advanced across a range of Cusanus' texts.