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This electronic version has been made available under a Creative Commons (BY-NC-ND) open access license. This book is a comprehensive presentation of humanitarian intervention in theory and practice during the course of the nineteenth century. Through four case studies, it sheds new light on the international law debate and the political theory on intervention, linking them to ongoing issues, and paying particular attention to the lesser known Russian dimension.The book begins by tracing the genealogy of the idea of humanitarian intervention to the Renaissance, evaluating the Eurocentric gaze of the civilisation-barbarity dichotomy, and elucidates the international legal arguments of both advocates and opponents of intervention, as well as the views of major political theorists. It then goes on to examine four cases as humanitarian interventions: the Greek War of Independence (1821-31), the Lebanon and Syria (1860-61), the Bulgarian atrocities (1876-78), and the U.S. intervention in Cuba (1895-98). Humanitarian intervention in the long nineteenth century will be of benefit to scholars and students of International Relations, international history, international law and international political theory

This book constitutes a study of the lexicon of cereals as witnessed by the Mycenaean inscriptions. The study focuses both on the nouns used to designate cereals, on their compounds and derivatives, and on the terms with which they relate (adjectives, theonyms, toponyms, etc.). The volume is divided into three chapters. The first chapter analyses the six Mycenaean terms together with their derivatives and compounds - phonetically transcribed - which designate cereals or include their names: wheat, barley, wheat flour, barley flour, bakers (= those who bake bread) together with others nouns belonging to the same semantic field, such as seed. The second chapter focuses on three Mycenaean logograms designating cereals: *120, *121 and *129, interpreted respectively as wheat, barley and flour. The third chapter describes the wide set of terms appearing contextually in the inscriptions in which cereals are attested, and groups them according to their meaning: human and divine recipients, toponyms, adjectives, other administrative terms, etc. Finally, the conclusions present an overall assessment of the data analysed in the previous chapters, that is an assessment affecting the economic, political, social and religious sphere of the Mycenaean civilisation.

Giulia Parola's Environmental Democracy at the Global Level: Rights and Duties for a New Citizenship can be seen as a manifesto that is both traditional and revolutionary at the same time. It calls for the construction of a new civilisation centred on the environment, while drawing on the traditional notions of democratic government. It adopts an approach that is focused on the power of individuals rather than governments, as ways to protect and improve the environment. It proposes that environmental rights and ecological duties are self-evident and inalienable, and should be treated as the cornerstones of a new democracy. Parola's book is a thought provoking and intriguing work that will be of interest to scholars of environmental studies as well as to legal practitioners and non-specialists. Giulia Parola has studied Environmental Law at the University of Torino, at the University of René Descartes in Paris, (where she obtained PhD in Public Law) and at the University of Iceland ( LLM in Natural Resources Law and International Environmental Law). In 2011, she was appointed by the University of Laval (Canada, Quebec) as a researcher and a lecturer in Environmental Law..

Cover -- Contents -- Foreword -- Introduction -- Timeline -- Chapter 1. The War on Society -- Accumulating wealth -- Hatred of democracy -- Break the power of the State -- The true pro-Europeans vs. the elites -- Chapter 2. They Voted Yes, or Survivingon a Diet of Humble Pie -- Complexity and disinformatio -- The "Yes" camp on the right -- The "Yes" camp on the "left" -- A few leading Socialist lights -- The Socialist Euro-MPs -- The European Trade Union Confederation -- The French Socialist Party brass -- Another prominent - and snubbed - Socialist -- Chapter 3. The Common Good:Towards an Alternative Europe -- Plan B and the new Treaty -- What must we do? -- New directions, major reorientations -- The main principles -- Some specifics -- A successful alternative Europe project: the major challenges -- Chapter 4. Europe as a Geopolitical Power -- The proposals of the Economic Defence Council -- Power and weakness: Robert Kagan's analysis -- Our real needs -- The other fields of power -- Chapter 5. The Environmental Challenge -- The facts -- The excellence of apes -- Civilisations are mortal -- Chapter 6. Social Insecurity -- The seven pillars of security -- The security index -- Conclusion -- Notes -- Index.

Part I. Theoretical introduction. The dilemma of nationalism and internationalism in modern Japan: national interest, Asian brotherhood, international cooperation or world citizenship? / Dick Stegewerns -- Liberal nationalism in imperial Japan: the dilemma of nationalism and internationalism / Kevin M. Doak -- Part II. Case studies: the Meiji and Taishō generations. Constructing national identities: Asia, Japan and Europe in Fukuzawa Yukichi's theory of civilisation / Annette Schad-Seifert -- Tokutomi Sohō and the problem of the nation-state in an imperialist world / Alistair Swale -- Nationalist actors in the internationalist theatre: Nitobe Inazō and Ishii Kikujirō and the League of Nations / Thomas W. Burkman -- Yoshino Sakuzō: the isolated figurehead of the Taishō generation / Dick Stegewerns -- Part III. Case studies: The early Shōwa generation. Rōyama Masamichi's perception of international order from the 1920s to 1930s and the concept of the East Asian community / Kobayashi Hiroharu -- Nationalism and internationalism in Japan's economic liberalism: the case of Ishibashi Tanzan / Kurt W. Radtke -- The relation between national socialism and social democracy in the formation of the international policy of the Shakai Taishūtō / Oikawa Eijirō -- A melancholic nationalism: Yokomitsu Riichi and the aesthetic of cultural mourning / Seiji M. Lippit

Cesari, Jocelyne: Les entrepreneurs maghrebins en France: l'avant-garde d'une diaspora? - S. 13-19. Radi, Lamia: L'emigration en France comme facteur de remise en cause de l'elite traditionnelle rurale marocaine. - S. 21-27. Büchner, Hans-Joachim: Les Marocains de Dietzenbach et leur mosquee ou les difficultes de vivre dans un ghetto. - S. 29-37. Abu-Haidar, Farida: La coexistence linguistique chez les Marocains en Grande Bretagne. Les problemes du maintien de la langue d'origine. - S. 39-42. Costanzo, Simona: Strategies d'action des Maghrebins en Italie. Cas de la Campanie. - S. 43-49. Lopez Garcia, Bernabe: Immigration marocaine et commerce ethnique en Espagne. - S. 51-58. Lüsebrink, Hans-Jürgen: Experiences migratoires et conflits interculturels dans les textes autobiographiques d'auteurs algeriens en France (Mehdi Charef, Kassa Houari). - S. 61-67. Becker, Gerd: Le "cinema beur" - la civilisation cinematographique franco-arabe. - S. 69-73. (...) Escher, Anton: Les acrobates marocains dans les cirques allemands. - S. 249-258. Tozy, Mohamed: Recomposition identitaire et migration religieuse internationale. Le cas de jama'at at-tabligh wa da'wa. - S. 259-265

In this important essay, Joseph Mali argues that Vico's New Science must be interpreted according to Vico's own clues and rules of interpretation, principally his claim that the 'master-key' of his New Science is the discovery of myth. Following this lead Mali shows how Vico came to forge his new scientific theories about the mythopoeic constitution of consciousness, society, and history by reappraising, or 'rehabilitating' the ancient and primitive mythical traditions which still persist in modern times. He further relates Vico's radical redefinition of these traditions as the 'true narrations' of all religious, social, and political practices in the 'civil world' to his unique historical depiction of Western civilisation as evolving in a-rational and cyclical motions. On this account, Mali elaborates the wider, distinctly 'revisionist', implications of Vico's New Science for the modern human sciences. He argues that inasmuch as the New Science exposed the linguistic and other cultural systems of the modern world as being essentially mythopoeic, it challenges not only the Christian and Enlightenment ideologies of progress in his time, but also the main cultural ideologies of our time

Within international humanitarian law (IHL) the legal figure of the civilian is conceived as a passive victim of war in need of protection, while civilians who become actively involved in hostilities lose their protections. The distinction between civilians and combatants is accordingly a fundamental principle informing IHL and is considered a standard of civilisation and humane warfare. This paper interrogates what happens when this standard is applied to anticolonial wars, where entire civilian populations participated in self-emancipatory violence and actively blurred this distinction in order to advance their own liberation. Advancing a theory aimed at decolonising the legal figure of the civilian, I analyse the specific nature of anticolonial violence and the call of anticolonial thinkers to deliberately undermine the distinction between civilians and combatants. Building on the ethos of civilian participation articulated by different anticolonial thinkers and adopting a 'revisionist' approach, I argue that the passive conception of the civilian at the heart of the Geneva Conventions and the Additional Protocols faces the risk of outlawing anticolonial violence and its political ethos of liberation.

Ursula Le Guin's The Word for World is Forest emerged as a reaction to the Vietnam War, which ravaged human and nonhuman lifeworlds. Le Guin offers two competing discursive systems through which to interpret human and nonhuman alterity—Terran industrial capitalism, grounded in physical and symbolic violence, and Athshean ecosocialism, rooted in an ethics of non-violence and forest-centred nominalism. Le Guin appears to suggest that both "readings" of Athshea are locked in an intractable, adversarial logic, typical of the "paranoid" reading practices that Eve Sedgwick would theorise twenty-five years later. In its sensitivity to the spectrum of negative affect covering anticipatory anxiety about forestalling pain, symmetrical suspicion, and fear of humiliation, the novella offers an uncanny prefiguration of paranoid practices. Le Guin suggests that the way out of the paranoid clash of civilisations can be found in two "reparative" reading stances—Selver's reinterpretation and rearrangement of components of the oppressor's culture into new, unexpected wholes (hermeneutic reassemblage) and the alien observers' valorisation of disinterested curiosity over action as a categorical imperative (cerebral equivocity). Le Guin thus seems to offer a reparative poetics avant la lettre.

The British war on woke is an intensive ideological campaign against social justice movements that is mobilising far-right tropes and conspiracy theories within mainstream British political discourse. It sees itself in a battle of good versus evil, reason against the dark forces of pre-modernity, 'Cultural Marxists' and a 'globalist elite' intent on ruining 'western civilisation' and replacing 'white' British culture with woke multiculturalism. The authors examine this campaign's discourses on various digital media including magazines, blogs, news sites and Twitter, and used search engines and a media database to capture a network graph of a community waging its war on woke. Using the graph metric of 'betweenness centrality', they isolate and visualise a small densely inter-connected homophily of political actors who share media platforms and cooperate with think-tanks, campaign groups, and 'educational charities'. Using van Dijk's concept of the ideological square, they explore the conceptual logics driving this campaign to its extreme positions, often justified on the basis of representing the interests of the British white working class.

Pour les touristes, la cuisine de l'Algérie n'est pas codifiée comme celle des autres pays voisins. Conscient de la variation climatique et la diversité des productions agro-pastorales, ainsi que de l'histoire du contact avec les anciennes civilisations de Rome à Ottomane, Abbasside, Perse et Andalus l'auteur montre l'importance et la richesse de la nourriture. Dans les milieux urbains, les aliments des migrants rappellent leurs origines. Des plats comme «dolma» et «kefta», des sauces de tomate ou l'utilisation du cumin en sont témoins et l'auteur souligne bien les relations historiques et toutes les adaptations locales. Un autre sujet abordé par l'auteur c'est l'ordre et la manière de la présentation des repas, différents selon les situations : une fête, une occasion particulière ou bien un repas quotidien et de tous les jours. Autrement dit, les repas sont considérés comme un cadeau impliquant un rituel ou une continuation des relations. La nourriture identifie les classes sociales et explique les relations entre les gens. Elle n'est pas donc la simple compilation d'ingrédients, mais une donne culturelle ayant une identité à la fois sociale, économique et historique explorée historiquement par l'auteur.

The Chinese idea of a rooted-in-the-past, green future. The concept of ecological civilization. At the end of the 20th century, in response to catastrophic environmental pollution and the failure of recovery efforts, the Chinese authorities looked for a model that could serve as an ideological framework for effective, comprehensive actions to protect nature and maintain economic growth – one of the most important goals of the CCP's policy since the late 1970s. A theoretical and political framework known as "ecological civilization" (shengtai wenming) was developed in response to this desire. As its name implies, this idea integrates ecological discourse with civilizational discourse, situating environmental conservation in the broader con-text of China's long-standing heritage and civilizational mission. The idea has also been given a political component, resulting in a globally unique environmental protection program, based on technological and economic development, as well as rooted in classical culture and reliant on an effective central government. The pur-pose of this article is to highlight the most significant sources of inspiration that shaped the idea of ecological civilisation and to define the fundamental tenets that underpin it.

This article considers the ethical dimension of technological science (technoscience), namely, the problem of the applicability of the categories of 'good' and 'evil' to the functioning of new technologies. Aspects of evil brought about by the introduction of new technologies (i.e. lack/scarcity of resources, devaluation of human labour, ignorance of/inability to use technical tools, violations of the measure and harmony of life, etc.) are highlighted. Particular attention is paid to a new form of evil, namely artificial/technological evil. The article argues that the emergence of such evils is associated with the growing scale of human intervention in the natural course of things and with recent advances in technology. Dangers related to the uncontrolled development of technological science along many axes of human existence are analysed. The authors conclude that overcoming artificial evil is possible via a transition from a man-made to an anthropogenic (intellectual and humanistic) form of civilisation in which the achievements of technoscience serve not the self-destruction of mankind but the discovery of essential human forces.

Abstract
Through analysis of the Russian-language writings of the prominent Crimean Tatar Muslim educator Ismāʿīl Gasprinskii, this article engages in unpacking the term 'Islamic Reformation'. Gasprinskii's membership of various, not necessarily overlapping social groups, including Russian conservative circles and international Muslim liberal networks, gave rise to the multitude of complex, often mutually exclusive meanings that the term enjoyed in his work. Despite clear references that Gasprinskii made to European and global Islamic discourses on civilisation and progress, his texts remained highly sensitive to Russia's own insecure stance vis-à-vis Europe. Responding to the nation-building rhetoric of Russia's elites, Gasprinskii conformed to and simultaneously challenged dominant cultural codes concerning Russia's ethnic and religious minorities in many subtle ways. His case thus invites a reconsideration of the modes of conversation that existed between the coloniser and the colonised at the turn of the twentieth century, whereby we see them not as instances of uncontested domination by and imposition of European models, but as a complex and multidirectional process in which Muslim figures, like Gasprinskii, could exercise a significant degree of agency.

Avant le protectorat, l'artisanat marocain fut véhiculé dans les expositions internationales comme une industrie rudimentaire qui reflète le retard du Maroc et répond à la mode exotique valorisant les attributs des civilisations orientales. Sous le protectorat l'artisanat marocain est reconnu comme art décoratif depuis qu'il a été exposé au palais Marsan en 1917. En 1925 le protectorat lui revendique l'étiquette d'art décoratif moderne et le montre à l'exposition internationale des arts décoratifs et industriels modernes organisée à Paris. Pour s'aligner au règlement de l'exposition récusant toute référence à l'histoire, l'administration coloniale a présenté selon une scénographie moderne des articles d'artisanat hybride développés dans des artisans et artistes européens pour répondre aux besoins d'une clientèle occidentale. La promotion des articles hybrides de l'artisanat marocain reflète l'incohérence de la politique de rénovation. Le slogan en faveur de l'authenticité de l'artisanat marocain brandi au début du mandat coloniale n'a pas résisté à la nécessité de se conformer au besoin de la clientèle européenne et d'inscrire l'artisanat marocain dans la dynamique artistique mondiale de plus en plus favorable à la modernisation des arts industriels.