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AbstractFew attempts have previously been made systematically to define or interrelate the concepts of political crime, political criminal, political justice, and political prisoner. To establish a more adequate conceptual base for research, political crime and political criminals are herein defined in terms of motiwtions underlying criminal acts, regardless of the nature of the acts themselves; political justice is defined in terms of the state's reaction to perceived threat; and political prisoners are defined as those incarcerated because of either political crime (politico1 criminals) or political justice (victims of repression). Dimensions for a taxonomy of political crime are suggested.

Over two decades ago, anthropologist Gayle Rubin began a now-classic article with a deceptively simple declaration: "The time has come to think about sex" (1984). Although Rubin was not the first thinker to place sex at the center of her work, her systematic sketch of Western sexual ideology made it possible to think about the political ramifications of sex in new and productive ways by disentangling the physical acts of sex from gender and sexuality (i.e., how we understand, interpret, and ascribe meaning to those acts). Among her many useful insights was the recognition that sex and sexuality are part of a hierarchical value system that serves as the basis for other forms of social, economic, and political power. Sex is the starting point of all human life and, consequently, sexuality subtends all other institutions from marriage to families, communities, states, and international organizations. What Foucault (1978) called biopower—the regulation of bodies, including sex—has continued to change and expand, giving rise to new forms of biopolitics—the regulation of populations and sexuality. Such regulations include moral policing and criminal sanctions, biomedical intervention, family and immigration laws, and a host of other tools that have tended to establish heterosexuality as the only normal and sanctioned sexual behavior. Regulating sex, and particularly reproduction, is an essential objective of the state because, ultimately, sex and reproduction are key to how the state regulates the fundamental element of its own composition: citizenship.

Following the lead of G. Almond & S. Verba in THE CIVIC CULTURE (Boston, 1965), this paper seeks to examine the way in which the relationship between pol'al culture & pol'al structure (which Almond & Verba described as "one of the most signif researchable aspects of the problem of pol'al stability & change") has been treated in one particular area--that is, in studies of pol'al participation & apathy. It is argued that although investigations of pol'al culture & pol'al soc'ization may have formed one of the "growth points" in pol'al studies over the last decade, they have, as yet, made a minimal contribution to the understanding of "the problem of pol'al stability & change." IPSA.

Political theorists from Plato to the present have concerned themselves not only with the nature of the polity as we know it, but with how it came to be, what purposes it serves, and by what stages it has developed. The last item, however, has more often than not been slighted. This lack now forces itself on our attention for an obvious reason: Never before have so many "new states" come into being in so short a span of time and never before have students of politics been provided with so many living examples of states at all stages of development, many of them conspicuously failing to perform vital functions, frequently to the extent that disorder and violent change prevail.

The 26th UN Climate Change Conference, COP26, will take place in Glasgow in November. Can it succeed? What does 'success' actually mean in the context of the climate crisis?