Suchergebnisse

"Hegemony" is a term from the vocabulary of classical Greek history which was deliberately revived in the 19th century to describe a modern phenomenon. In its classical context, the clear denotation of "hegemony" is a military-political hierarchy, not one of wealth or cultural prestige; although both economic and cultural resources could serve to advance military-political hegemony, they were not at all of the essence. Hegemonic relations were conscious, and based upon complex motives and capacities. Individuals, peoples and states could desire, seek, struggle for, get, keep, lose and regain hegemony. Hegemony was sought or exercised over nations, over territories, over the land or the sea, or over tôn holôn, "the whole"; but "territories" turn out to be the states and nations thereon, "the land" and "the sea" actually meant "the mainland states" and "the island states," and tôn holôn was the world system, the whole system of interacting states. Hegemonic power relationships in the classical style are alive and well today; far from being time-bound, place-bound or culture-bound, hegemony in the classical sense is a transhistorical and transcultural fact that merits comparative-civilizational and comparative-world-systems study. While bilateral, alliance, and regional hegemonies are far more frequent both today and in the past, the most useful hegemony for study in a comparative civilizations/world systems context is systemwide hegemony: a unipolar influence structure that falls short of universal empire.

In the tradition of the English School of International Relations theory, this project from Robert Jackson seeks to show how continuities in international politics outweigh the changes. The author demonstrates how the world is neither one of anarchy, as put forward by realists, nor is it a fully cosmopolitan order, as argued by those on the other side of the theoretical spectrum. Instead, it is a world of states who acknowledge a set of moral constraints that exists between them

This edited volume addresses the ways in which the city has been explored in works of literature by classical and modern 'Arab' authors from different theosophical and ideological backgrounds.

It seems possible to distinguish a traditional design and a modern vision from Europe, the first resting on an ontology, the second on a phenomenological construction. Traditional Europe is the incarnation of a culture in a geographically variable space, territories being able to be gained or lost. In this design, the identity of Europe is determined by its elements founders who gave him its unit. Contrary, since the modern society is the result of a contract, the European Union wants to be detached of any ontological identity. Moreover, whereas in the Roman and medieval tradition, the empire was a qualitative and spiritual concept, this one rocked in the reign of the quantity. Consequently, the territorial extent of the European Union, in the modern thought, is only limited by the wills.