Suchergebnisse

What links a handmade necklace of paper beads with a pair of Emporio Armani (RED) sunglasses, or a pack of disposable diapers with a pink BMW luxury car? Belonging in the time of neoliberalism shapes our politics and our purchases. "Beads For Life" are "certified" by Martha Stewart as "eradicating poverty one bead at a time." The voice of Salma Hayek, famous Mexican-American actress, informs consumers that "one pack of Pampers=one lifesaving vaccine"; and the cast of the hit TV series "Friends" tours in support of BMW's ultimate drive to raise money to fight breast cancer. All of these products are marketed through celebrities to consumer/citizens who want to shop for a better world. "Ethical" products are sold by marketing certain values. But as globalization shifts traditional boundaries of production and exchange, new understandings are needed about what constitutes a better product, a better world, or a more "ethical" consumer. In Richey and Ponte (2011), we developed the concept of "Brand Aid" to describe how branded products are sold as ethical items through celebrities who link them to worthy causes in developing countries. Adapted from the source document.

Uluslararası İlişkiler literatüründeki geleneksel yaklaşımlara yöneltilen en önemli eleştirilerden bir
tanesi, bu yaklaşımların dünya siyasetinin sosyal doğasını ihmal ettiği üzerinedir. Uluslararası ilişkileri
sosyolojik perspektiften incelemek üzere daha önceden önemli girişimlerde bulunulduysa da Uluslararası
İlişkiler disiplinine sosyoloji ve sosyal kuramı entegre etmenin kazançları üzerinde sistematik bir şekilde duran
ilk yaklaşım Uluslararası Siyaset Sosyolojisi olmuştur. Bu çalışma, Uluslararası Siyaset Sosyolojisi
yaklaşımının disipline katkılarını ve bu yaklaşımın güvenlik literatürü ile olan ilişkisini ortaya koymayı
hedeflemektedir. Bu amaçla, öncelikle literatürün kapsamlı ve eleştirel bir taramasını yapıp, dayandığı
temelleri, yöntemsel ve kuramsal iddialarını ve güvenlik ile olan ilişkisini ortaya koymaktadır. İkinci olarak,
Uluslararası Siyaset Sosyolojisi'nin küresel terörizm, sınır güvenliği ve vatandaşlık konularına yaptığı ampirik
katkıları incelemektedir. Sonuç bölümünde ise, Uluslararası Siyaset Sosyolojisi'nin sınırlarının olup olmadığı
ve akademik dünyada nasıl bir yankı uyandırdığı ortaya koyulmaktadır.

Sociologists have traditionally paid scant attention to International Relations (IR) as a social-scientific discipline. Conversely, sociology plays a very limited role in IR, particularly in the large, mostly US-based mainstream. Even when IR scholars take ideas and theories from sociology, they are neither particularly interested in this fact nor capable of recognizing the significance of sociology for the history of the discipline as a whole, being as they are generally uninterested in intellectual history, as discussed in the first section. Despite the difficulty that the scarcity of relevant literature represents, in section two we identify some occasionally important traces of social theory on the IR mainstream, which encompasses both a neorealist and a neoliberal paradigm. By contrast, sociology is intrinsic to most IR scholarship outside the mainstream, which is considered here to be part of a third " reflectivist " paradigm, examined in the third section. Here the focus is set on the sociological elements identifiable in IR constructivism, Marxism, and critical theory, as well as in some European national traditions of inquiry. The conclusion buttresses these arguments with some empirical evidence and makes suggestions for further research. Sociologists have traditionally paid scant attention to International Relations (IR) as a social-scientific discipline 1. A small, but telling piece of evidence on sociologists' lack of interest in IR is the absence of an article on this subject in the fifteen-volume International Encyclopedia of Social Sciences (Sills 1968). The successor edition, extended to twenty-six volumes, included only two entries on IR and a few more on area studies (Smelser and Balter 2001); the most recent edition ignored IR altogether, containing not a single entry on the discipline, but included area studies (Wright 2015). This evidence suggests not only that sociologists' ignorance of IR is widespread but also that it has remained fairly constant across time. At least some IR scholars ...

Against current developments in the sociology of IR, from new systemic theorizations of world society to Bourdieusian approaches to the practices of IR scholars, this article claims that relevant problems remain regarding how IR theorizes its social location and reconciles the social character of the world it observes with the social character of its observations. To reformulate these problems, the article draws from an underused paradigm of social system theorizing, sociocybernetics, offering a radical constructivist treatment of the problem of observation and reflexivity. Elaborating the notion of second-order cybernetics and Niklas Luhmann's take on the reproduction of observing social systems, the article argues that IR can be conceived as an observing social system that adapts by altering and subdividing the semantic boundaries of its systemic communications, that is, IR theories. This socio-heuristic process structures both the first-order observations IR makes about the world, as well as second-order observations of itself. In this manner, the article argues that sociocybernetics-informed sociology of IR communications can contribute to a more nuanced understanding of IR as a social system that observes society from society.