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"This book is an exploration of Western thought that emerged from the fringes of the great philosophical schools. In particular, it analyzes various cultural phenomena or studies the work of certain authors essential to understand European culture in its entirety since classical Greece. This is the context for investigating the presence of rites, myths, witches and religious ideas in Europe due to philosophical systems, but also thoughts born on the fringes of the majority philosophical currents. All this is explained in three parts: the first, centered on the ancient world; the second, Christianity; the third, in Europe until the 17th century"--

The present paper aims to show that, not only the concept of anarchy cannot be anchored in the author that traditionally has worked as its validator -- Hobbes -- it has no foundation whatsoever, except possibly a mythical one. International anarchy entails an ontological state, not a phenomenological one, of permanent war, of chaos incompatible with the presence of sovereign powers in the international scene. The concept of anarchy, despite the structural aporiae that thwart its sustainability, serves a particular status quo, pursues the preservation of the logic of power internationally and, for that reason alone, it remains an object of affection to those who dictate the rules, as an ideological apparatus that does not bind them. Adapted from the source document.

The myth of Vargas' economic populism. The Second Vargas Administration in Brazil (1951-1954) is commonly associated with the phenomenon of populism. However, based on the models of economic populism, it is clear that the economic policy of the period is not the one shown by those models. Besides, based on this historic experience, it is advocated that there is no incompatibility between developmentalism and the adoption of macroeconomic stability-oriented measures. (Rev Econ Polit/GIGA)

In this essay, we are mostly interested in Islamism as a phenomenon that affects the European epistemic community dealing with security issues. As Raymond Aron often remarked, the work of the political scientist is about destroying the myths that surround both politicians and intellectuals. According to this, we aim to clarify the language and the narratives used in the current debate on European Islamism. Hence, we will divide our essay into three parts: codification of the general characteristics of Islamism as an ideology; description of how European Islamism acts among European societies; and finally we develop an analytical perspective on the issue, by refusing the dominant paradigm, which we believe too biased by an excess of communitarian and religious identity. Adapted from the source document.